Law and Wisdom From Ben Sira To Paul (E.J. Schnabel) PDF

Wissenschaftliche Untersuchungen
zum Neuen Testament • 2. Reine

Begriindet von Joachim Jeremias und O t t o Michel
Herausgegeben von
Martin Hengel und Otfried Hofius
16
Law and Wisdom

from Ben Sira to Paul
A Tradition Historical Enquiry
into the Relation of Law, Wisdom, and Ethics
by
Eckhard J. Schnabel
ARTIBUS
„ , M-
•"8-0-
J. C. B. Mohr (Paul Siebeck) Tiibingen 1985

ClP-Kurztitelaufnahme der Deutschen BMiothek
Schnabel, Eckhard J.:

Law and wisdom from Ben Sira to Paul: a tradition historical enquiry into the
relation of law, wisdom, and ethics / by Eckhard J. Schnabel. -
Tubingen: Mohr, 1985.
(Wissenschaftliche Untersuchungen zum Neuen Testament: Reihe 2; 16)
ISBN 3-16-144896-0
ISSN 0340-9570
N E : Wissenschaftliche Untersuchungen zum Neuen Testament / 02
© J . C . B . M o h r (Paul Siebeck) Tubingen 1985. - AJIe Rechte vorbehaiten. / All rights

reserved.
Printed in Germany, - Typeset by Sam Boyd Enterprise, Singapore; printed by Guldc-
Druck G m b H , Tubingen; bound by Heinrich Koch KG, Tubingen.
To Barbara
Preface
It is a generally a c k n o w l e d g e d fact b o t h a m o n g O l d T e s t a m e n t
scholars a n d N e w T e s t a m e n t s c h o l a r s , as well as a m o n g e x p e r t s in
t h e l i t e r a t u r e of early a n d later J u d a i s m , t h a t t h e c o r r e l a t i o n of
law a n d w i s d o m is of p a r a m o u n t i m p o r t a n c e for J e w i s h a n d Chris
tian t h e o l o g y a n d e t h i c s . I t is t h e r e f o r e all t h e m o r e surprising t h a t
this c o r r e l a t i o n has never b e e n t h e subject of a major m o n o g r a p h .
T h e r e a r e o n l y a h a n d f u l of articles w h i c h c o r r e l a t e law a n d wis
d o m a t least in t h e t i t l e : K . H r u b y ( 1 9 6 7 ) , A . R . v o n S a u e r ( 1 9 7 2 ) ,
E. Z e n g e r ( 1 9 7 3 ) , J . M a r b o c k ( 1 9 7 6 ) , G . T . S h e p p a r d ( 1 9 7 8 ) . T h e
s t u d y of J . B l e n k i n s o p p o n w i s d o m a n d law in t h e O l d T e s t a m e n t
( 1 9 8 3 ) is r a t h e r brief a n d gives b u t l i m i t e d r e m a r k s o n this cor
relation.
T h e p r e s e n t s t u d y was w r i t t e n t o fill this a p p a r e n t gap a n d to
m a k e a c o n t r i b u t i o n t o t h e investigation of t h e t h e o l o g y of early
J u d a i s m a n d early C h r i s t i a n i t y , focusing o n t h e c o r r e l a t i o n of l a w
a n d w i s d o m in B e n Sira, in o t h e r early J e w i s h d o c u m e n t s includ
ing Q u m r a n , a n d in t h e t h i n k i n g of Paul t h e A p o s d e .
T h i s b o o k is a revised a n d a b r i d g e d version of m y P h . D . thesis
w h i c h was s u b m i t t e d t o t h e University of A b e r d e e n in A u g u s t
1 9 8 3 . 1 a m i n d e b t e d t o m y supervisor. Professor R o b i n S. B a r b o u r ,
for his c o n s t a n t e n c o u r a g e m e n t , a n d t o Professors I . H o w a r d
Marshall a n d William J o h n s t o n e w h o r e a d various p a r t s of t h e
m a n u s c r i p t a n d m a d e helpful c o m m e n t s . M y t h a n k s go also t o
Professor M a t t h e w Black of S t . A n d r e w s w h o a c t e d as e x t e r n a l
r e a d e r of t h e original thesis for his suggestions. N a t u r a l l y t h e usual
caveats against guilt b y association a p p l y . I w o u l d also like t o
t h a n k several friends: D r . Helge S t a d e l m a n n for his r e l e v a n t sug
gestions in c o n n e c t i o n w i t h his o w n w o r k o n t h e J e w i s h w i s d o m
t r a d i t i o n w h i c h finally led m e t o m y d i s s e r t a t i o n t o p i c , a n d D r .
H e n r y L a z e n b y , H a n s B a y e r , a n d B o b Y a r b r o u g h for s u c c e e d i n g
n o w a n d t h e n in challenging m e to t r a n s c e n d t h e s p h e r e s of l a w
a n d w i s d o m t h u s m a k i n g m y t i m e a t King's College even m o r e
VI Preface
m e m o r a b l e . B. Y a r b r o u g h h e l p e d reading t h e p r o o f s .
I also w o u l d like t o r e c o r d m y g r a t i t u d e t o t h e A r b e i t s k r e i s fiir
evangelikale T h e o l o g i e (AfeT) of t h e D e u t s c h e Evangelische Al-
lianz for its financial assistance d u r i n g t h e final year of r e s e a r c h ,
a n d for its c o n t r i b u t i o n of a s u b s t a n t i a l p r i n t i n g g r a n t . Finally, I
wish t o express m y sincere t h a n k s t o Professor M a r t i n Hengel of
T u b i n g e n for a c c e p t i n g this s t u d y for p u b l i c a t i o n in t h e W U N T
series.
M y wife was of invaluable h e l p in m a n y w a y s . S h e is c e r t a i n l y a
t r u e e m b o d i m e n t of t h e d i c t u m of Ben Sira, t h e scribe a n d wise
m a n : iJ/u;n iiiajn ^sam nry I'jp r\->v}vr\ H B ' K njp (Sir 36,24).
T h e d e d i c a t i o n of this s t u d y t o h e r r e q u i r e s t h e r e f o r e n o f u r t h e r
c o m m e n t b u t r a t h e r an e x c l a m a t i o n m a r k .
G r o s s b o t t w a r , J a n u a r y 1984 EJS
Contents
Preface V
Contents VII
Abbreviations XI
Introduction 1
C h a p t e r O n e : B e n Sira's I d e n t i f i c a t i o n of W i s d o m a n d haw 8
§ 1 I n t r o d u c t o r y Survey 10
§ 2 Ben Sira's C o n c e p t of W i s d o m 16
2.1. Wisdom and Creation 16
2.2. Wisdom and Salvation-History 20
2.3. Summary 28
§ 3 Ben Sira's C o n c e p t of L a w a n d t h e C o m m a n d m e n t s 29
3.1 T e r m i n o l o g y 31
3.2. Law and Creation 42
3.3. Law and Salvation-History 44
3.4. L a w a n d t h e Fear of t h e L o r d 45
3 . 5 . T h e F u n c t i o n of t h e L a w 46
3 . 6 . Motives of O b e d i e n c e 55
3 . 7 . H a l a k h a h in Sirach 57
3 . 8 . O l d T e s t a m e n t Q u o t a t i o n s a n d Allusions 60
3.9. Summary 62
E x c u r s u s I: T h e I d e n t i t y a n d H i s t o r y of t h e S o p h e r i m 63
§ 4 Ben Sira's I d e n t i f i c a t i o n of L a w a n d W i s d o m 69
4.1. T h e Exegetical E v i d e n c e 69
4.2. T h e N a t u r e of t h e I d e n t i f i c a t i o n 79
4.3. The Rationale behind the Identification 84
4.4. T h e C o n s e q u e n c e s of t h e I d e n t i f i c a t i o n 87
4.5. Conclusion 89
VIII Contents
C h a p t e r T w o : W i s d o m a n d L a w in t h e I n t e r t e s t a m c n t a l
Literature 93
§ 5 E a r h e r J e w i s h Writings from Palestine 95
5.1. Baruch 95
5 . 2 . T h e E t h i o p i c B o o k of E n o c h 100
5 . 3 . T h e Psalms of S o l o m o n 112
§ 6 Earlier J e w i s h Writings from A l e x a n d r i a 119
6 . 1 . T h e L e t t e r of Aristeas 119
6 . 2 . T h e T h i r d Sibylline O r a c l e 124
6 . 3 . T h e W i s d o m of S o l o m o n 129
§ 7 L a t e r J e w i s h Writings f r o m t h e First C e n t u r y A . D . 134
7 . 1 . T h e F o u r t h B o o k of M a c c a b e e s 134
7.2. T h e F o u r t h B o o k of E z r a 138
7 . 3 . T h e A p o c a l y p s e of B a r u c h 152
§ 8 Conclusion 162
C h a p t e r T h r e e : L a w a n d W i s d o m in t h e D e a d Sea Scrolls 166

§ 9 Introduction 166
§ 1 0 L a w a n d C o m m a n d m e n t s : T h e Rule of Life 169

1 0 . 1 . T h e Significance a n d R o l e of t h e L a w 169
10.2. Terminology 171
1 0 . 3 . T h e C o n c e p t of R e v e l a t i o n 172
10.4. The Law and the Covenant 174
10.5. The Law and the Creator 178
1 0 . 6 . T h e S t u d y of t h e L a w 181
1 0 . 7 . T h e H a l a k h a h of t h e C o m m u n i t y 183
1 0 . 8 . T h e F u n c t i o n of t h e L a w a n d Motives
of O b e d i e n c e 187
E x c u r s u s I I : Q u m r a n , t h e Law, a n d Legalism 188
§ 11 W i s d o m : U n i v e r s a l - S y s t e m a t i c B l u e p r i n t for C r e a t i o n
and Salvation 190
1 1 . 1 . T h e Significance of t h e S a p i e n t i a l T r a d i t i o n 190
11.2. Terms and Genres 195
11.3. Wisdom, God, and Creation 199
11.4. Wisdom, Revelation, and t h e Covenant 201
11.5. Wisdom and Teaching 203
1 1 . 6 . C o n d u c t a n d Ethics 204
Contents IX
§ 12 L a w a n d W i s d o m 206
1 2 . L Exegetical Evidence 207
1 2 . 2 . T h e N a t u r e of t h e I d e n t i f i c a t i o n 221
12.3. Summary 225
C h a p t e r F o u r : W i s d o m a n d L a w in P a u l i n e C h r i s t o l o g y a n d
Ethics 227
§ 13 Introduction 227
1 3 . 1 . T h e C o n c e p t u a l Heritage of Paul 227
1 3 . 2 . Paul a n d t h e C o r r e l a t i o n of L a w a n d W i s d o m 232
13.3. Methodological Considerations 234
§ 1 4 Christ and Wisdom 236
14.1. W i s d o m C h r i s t o l o g y in R e c e n t R e s e a r c h 237
14.2. Exegetical-Conceptual Evidence 240
14.3. Theological-Hermeneutical Evidence 260
§ 1 5 Christ a n d t h e L a w 264
1 5 . 1 . Christ a n d T o r a h in R e c e n t R e s e a r c h 264
15.2. Exegetical Evidence 271
15.3. Theological Evaluation 292
1 5 . 4 . C o n c l u s i o n : W i s d o m a n d L a w in Paul's
Christology 298
§ 1 6 T h e C h r i s t i a n Way of Life 299
16.1. Foundational Motivations 301
1 6 . 2 . Binding N o r m s : T h e L a w A s p e c t 310
1 6 . 3 . G u i d i n g Criteria: T h e W i s d o m A s p e c t 323
1 6 . 4 . C o n c l u s i o n : N o r m a t i v i t y a n d W i s d o m in
Paul's E t h i c 338
C h a p t e r Five: C o n c l u s i o n s 343
Select B i b l i o g r a p h y 351
I n d e x of Passages 379
I n d e x of A u t h o r s 413
I n d e x of S u b j e c t s 421
Abbreviations
1. Books of the Bible

Gen, Ex, Lev, N u m , Deut, J o s h , Judg, Ru, l,2Sara, l,2Kgs, l,2Chr, Ezr, N e h , Esth,
J o b , Ps, Prov, Qoh, Cant, Is, Jer, Lam, Ez, Dan, Hos, J o e l , A m , Obad, J o n , Mic, Nah,
Hab, Zeph, Hag, Zech, Mai.
Mt, Mk, Lk, J o h , Acts, R o m , l,2Cor, Gal, Eph, Phil, Col, l,2Thess, l , 2 T i m , Tit,
P h l m , H e b , J a s , l,2Pet, 1,2,3John, Jude, Rev.
2. Apocrypha and Pseudepigrapha

AntBibl, ApcBar, Aristob, AssMos, Bar, En(eth), En(hebr), EpArist, 4 Ezr, JosAs,
J u b , Judt, l,2,3,4Macc, PsSal, Ps(syr), SapSal, Sib, Sir, TestXIIPatr (TReu,TSim, TLev,
etc.).
3. Dead Sea Scrolls (Qumran)

CD, IQS, IQSa, I Q S b , IQM, I Q H , IQpHab, IQDireMoshe ( 2 2 ) , 4QOrda-c ( 1 5 9 , 5 1 3 ,
5 1 4 ) , 4 Q p I s a - e ( 1 6 1 - 1 6 5 ) , 4QpNah ( 1 6 9 ) , 4QpPsa ( 1 7 1 ) , 4QFlor (1 74), 4QTestim ( 1 7 5 ) ,
4QBcr ( 2 8 6 ) , 4QDibHama-c ( 5 0 4 - 5 0 6 ) , 4QPrFetesa-<: ( 5 0 7 - 5 0 9 ) , 4QShiia-b ( 5 1 0 - 5 1 1 ) ,
4QMessAr, UQPs^, 1 IQPsaDavComp (27,2-11), 1 IQMelch, 1 I Q T .
4. Other Ancient Sources

Philo and Josephus: the conventional sigla are used.
Rabbinic writings: the conventional sigla are used.
Other ancient writings: the conventional sigla are used.
5. Periodicals, Series, Reference Works

AA Archaologischer Anzeiger
AB Anchor Bible
AGSU Arbciten zur Geschichte des Spatjudenturas und Urchristentums
ALGHJ Arbeiten zur Literatur und Geschichte des hellenistischen Judentums
AnBibl Analecta Biblica
ANRW Aufstieg und Niedergang der romischen Welt, ed. H. Temporini, W. Haase
APOT The Apocrypha and Pseudepigrapha of the Old Testament, ed. R.H. Charles
ATD Altes Testament Deutsch
AThANT Abhandlungen zur Theologie des Alten und Neuen Testaments
AThD Acta Thcologica Danica
BA Biblical Archaeologist
BAL Berichte iiber die Verhandlungen der Sachsischen Akademie zu Leipzig
BBB Bonner Biblische Beitrage
XII Abbreviations
BDR Blass/Debrunner/Rehkopf, Grammatik des neutestamentlichcn Greichisch,

15. Auflage, 1979
BETL Bibliotheca Ephemeridum Theologicarum Lovaniensium
BEvTh Beitrage zur Evangelischen Theologie
BFCTh Beitrage zur Forderung Christlicher Theologie
BHH Biblisch-historisches Handworterbuch, ed. B. Rcicke, L. Rost
BHTh Beitrage zur Historischen Theologie
Bib BibUca
BiKi Bibel und Kirche
BJHIL Bibliographic zur jiidisch-hellenistischen und interestamentarischen Literatur,
cd. G. DeUing
BJRL Bulletin of the J o h n Rylands Library
BJS Brown Judaic Studies
BK Biblischer Kommentar
BNTC Black's New Testament Commentaries
BTB Biblical Theology Bulletin
BWANT Beitrage zur Wisscnschaft v o m Alten und Neuen Testament
BZ Biblische Zeitschrift
BZAW Beitrage zur Zeitschrift fiir die alttestamentliche Wisscnschaft
BZNW Beitrage zur Zeitschrift fur die neutestamentliche Wissenschaft
CB Coniectanea Biblica
CBQ Catholic Biblical Quarterly
CRAI Comptes Rendues de I'Academie des Inscriptions et Belles-Lettres
CIJ Corpus Inscriprionum Judaicarum, ed. J.B. Frey
CTh] Calvin Theological Journal
DEB Documents pour I'Etude de la Bible

DJD Discoveries in the Judaean Desert (of Jordan)
EB Etudes Bibliques
EJ Encyclopedia Judaica
EKK Evangelisch-Katholischer Kommentar
EQ Evangelical Quarterly
EThR Etudes Thcologiques e l Religieuscs
EvTh Evangelische Theologie
EWNT Exegetisches Worterbuch zum Neuen Testament, ed. H. Balz, G. Schneider
ExpTim Expository Times
F R L A N T Forschungen zur R c l i ^ o n und Literatur des Alten und Neuen Testaments

FThS Freiburger Theologische Studien
GCS Die Griechischen Christlichen Schriftsteller der ersten drei Jahrhundcrte

GThA Gottinger Theologische Arbeiten
HAT Handbuch zum Alten Testament

HBT Horizons in Biblical Theology
HLJ Hastings Law Journal
HNT Handbuch zum Neuen Testament
HR History of Religions
HThK Herders Theologischer Kommentar
Abbreviations XIII
HThR Harvard Theological Review

HUCA Hebrew Union College Annual
ICC International Critical Commentary

Int Interpretation
IZBG Internationale Zeitschriftenschau fiir Bibelwissenschaft und Grenzgebiete
JAAR Journal of the American Academy of Religion

JBL Journal of Biblical Literature
JBR Journal of Bible and Religion
JE Jewish Encyclopaedia
JES Journal of Ecumenical Studies
JETS Journal of the Evangelical Theological Society
JJS Journal of Jewish Studies
JJSoc Jewish Journal of Sociology
JNSL Journal of Northwest Semitic Languages
JQR Jewish Quarterly Reivew
JR Journal of Religion
JRE Journal of Religion and Ethics
JSHRZ Jiidische Schriften aus hellenistisch-jiidischer Zeit
JSJ Journal for the Study of Judaism
JSNT Journal for the Study of the New Testament
JSS Journal for Semitic Studies
JThS Journal of Theological Studies
Jud Judaica
KEK Kritisch-ExegetisCher Kommentar

KuD Kerygma und Dogma
LCL Loeb Classical Library
MGWJ Monatszeitschrift fiir Geschichte und Wissenschaft des Judentums

MPTh Monatszeitschrift fiir Pastoraltheologie
MS Monograph Series
MVAG Mitteilungen der Vorderasiatisch-Agyptischen Gcsellschaft
NF Neue Folge
NIGTC New International Greek Testament Commentary
NovTest Novum Testamentura
NRTh Nouvellc R e v u e T h e o l o g i q u e
NTA Neutestamentliche Abhandlungen
NTA New Testament Abstracts
NTD Neues Testament Deutsch
NTS New Testament Studies
NTT Norsk Tcologisk Tidsskrift
OBO Orbis Biblicus et Oricntalis
OTS Oudtestamentische Studien
PAAJR Proceedings of the American Academy of Jewish Research

POS Pretoria Oriental Studies
PTMS Pittsburgji Theological Monograph Series
XIV Abbreviations
PVTG Pseudepigrapha Veteris Testament! Graece

PW Paulys Realencyclop'adie der classischen Altertumswisscnschaft, ed. G. Wissowa,
W. KroU et al.
PWSuppl Supplementb'ande
RAG Reallexikon fiii Antike und Christentum, ed. T. Klauser

RB Revue Biblique
RE Realencyklopadie fiir protestantische Theologie und Kirche, ed. A . Hauck,
3. Auflage
REJ Revue des Etudes Juives
RGG Religion in Geschichte und Gegenwart, 3 . Auflage, ed. K. Galling
RGW Rdigionsgeschichtliche Versuche und Vorarbeiten
RHPR Revue d l i i s t o i r e et de Philosophie Religjeusc
RivBibl Revista BibUca
RQ Revue de Qumran
RSPT Revue des ScieiKes Philosophiques et Theologiques
RSR Revue des Sciences Religieuscs
RThL Revue Theologique de Louvain
RTP Revue de Theologie et de Philosophie
SB Sources Bibliques
SBL Society of Biblical Literature
SBLDS SBL Dissertation Series
SBLMS SBL Monograph Series
SBLSCS SBL Septuagjnt and Cognate Studies
SBLTT SBL Texts and Translations
SBLSBS SBL Sources for Biblical Study
SBM Stuttgarter Biblische Monographien
SBS Stuttgarter Bibelstudien
SBT Studies in Biblical Theology
SC Sources Chretiermes
SEA Svensk Exegetisk Arsbok
SGJ Schriften der Gcsellschaft des Judentums
SGV Sammlung gemeinverstandlicher Vortrage
SJLA Studies in Judaism in Late Antiquity
SJT Scottish Journal of Theology
SMB Serie Monografica di 'Benedictina'
SNT Supplements to Novum Testamentum
SNTS Society for N e w Testament Studies
SPB Studia Post-Biblica
SR Studies in Religion/Sciences Religieuscs
SSN Studia Scmitica Neerlandica
StANT Studien zum Alten und Neuen Testament
STDJ Studies o n the Texts of the Desert of Judah
Sljud Studia Judaica
StNT Studien zum Neuen Testament
StPh Studia Thcologica
SUNT Studien zur Umwclt der Neuen Testaments
SVF Stoicorum veterum fragmenta, ed. J. von A m i m
SVT Supplements t o Vctus Testamentum
SVTP Studia in Veteris Tcstamcnti Pseudepigrapha
Abbreviations XV
THAT Theologisches Handworterbuch zum Alten Testament, ed. E. Jenni, C. Wester-

mann
ThBeitr Theologische Beitrage
ThLZ Theologische Literatuizeitung
ThR Theologische Rundschau
ThSt Theological Studies
ThViat Theologia Viatorum
ThWAT Theologisches Worterbuch zum Alten Testament, ed. G.J. Botterweck, H. Ring-
gren
ThWNT Theologisches Worterbuch zum Neuen Testament, ed. G. Kittel, G. Friedrich
ThZ Theologische Zeitschrift
TSAJ T e x t e und Studien zum Antiken Judentum
TThZ Trierer Theologische Zeitschrift
TU T e x t e und Untersuchungen zur Geschichte der altchrlstlichen Literatur
TyndB Tyndalc BuUetin
UTB Uni-Taschenbiicher
VTKJ Veroffentlichungen aus dcm Institut Kirche und Judentum bei der Kirchlichen
Hochschule Berlin
VT Vetus Testamentum
VuF Verkundigung und Forschung
WHJP World History of the Jewish People

WMANT Wissenschaftliche Monographien zum Alten und Neuen Testament
WTlxJ Westminster Theological Journal
WuD Wort und Dienst
WUNT Wissenschaftliche Untersuchungen zum Neuen Testament
ZASA Zeitschrift fiir Agyptische Sprache und Altertumskunde

ZAW Zeitschrift fiir die alttestamentliche Wissenschaft
ZDPV Zeitschrift des Deutschen Palastina-Vereins
ZEE Zeitschrift fiir evangelische Ethik
ZKTh Zeitschrift fiir katholische Theologie
ZNW Zeitschrift fiir die neutestamentliche Wissenschaft
ZThK Zeitschrift fUr Theologie und Kirche
6. Technical and Other Abbreviations

a.c. articulus citatus
b Babylonian Talmud
cf. confer
col. columna
ET English Translation
f fragment
FS Festschrift (Hommages, Studies in Honour of, etc.)
G Greet text of Sirach
H Hebrew text of Sirach
LXX Septuagint
m Mishnah tractate
MS{S) manuscript(s)
MT Masoretic Text
XVI Abbreviations
n footnote
NT N e w Testament
o.c. opus citatum
OT Old Testament
P Palestinian Talmud
t Tosefta tractate
v(v) verse(s)
vol. volume
Introduction
A n y a t t e m p t t o e x a m i n e t h e i n t e r r e l a t e d n e s s of s u c h c o m p l e x
p h e n o m e n a as w i s d o m a n d law involves t h e difficult p r o b l e m of
m e t h o d . B o t h law a n d w i s d o m are r a t h e r fluid c o n c e p t s , each
being c h a r a c t e r i z e d b y a l o n g historical a n d t h e o l o g i c a l d e v e l o p
m e n t w h i c h in b o t h cases still c a n n o t b e d e s c r i b e d in a final a n d
definitive w a y ' .
T h e r e is a g r o w i n g r e c o g n i t i o n of the fact t h a t w i s d o m a n d l a w
are closely a s s o c i a t e d w i t h e a c h o t h e r a l r e a d y in t h e O l d T e s t a
m e n t , a n d t h a t t h e y a r e i n t e r r e l a t e d in various w a y s in t h e h i s t o r y
of Israelite s o c i e t y ^ . Scholars have p r e s e n t e d t h e r e l a t i o n s h i p be
t w e e n O T w i s d o m a n d law in different w a y s .
First, it h a d b e e n a w i d e l y a c c e p t e d view t h a t t h e w i s d o m t e a c h
ing is t h e p r a c t i c a l a p p l i c a t i o n of ethical p r e s c r i p t i o n s as t h e y are
c o n t a i n e d in t h e law as ' o b j e c t i v e ' t e a c h i n g t o t h e ' s u b j e c t i v e ' life
1 As regards OT wisdom research, no comprehensive history of research has been

written. Brief surveys on the history and the present situation of O T wisdom re
search include W. Baumgartner, "Die israelitische Weisheitsliteratur", ThR 5
( 1 9 3 3 ) 2 5 9 - 2 6 1 ; R.E. Murphy, "Assumptions and Problems in Old Testament
Wisdom Research", CBQ 29 ( 1 9 6 7 ) 4 0 7 4 1 8 ; R.B.Y. Scott, "The Study of the
Wisdom Literature", Int 2 4 ( 1 9 7 0 ) 2 0 - 4 5 ; J.L. Crenshaw, "Prolegomenon",
Studies in Ancient Israelite Wisdom, 1 9 7 6 , pp.1-21; R.E. Murphy, "Wisdom -
Theses and Hypotheses", Israelite Wisdom, FS S. Terrien, 1 9 7 8 , p p . 3 5 - 4 2 ; J . A .
Emerton, "Wisdom", Tradition and Interpretation, ed. G.W. Anderson, 1 9 7 9 ,
p p . 2 1 4 - 2 3 7 ; G.T. Sheppard, Wisdom as a Hermeneutical Construct, BZAW 1 5 1 ,
1980, pp.1-12. It was only recently that a really satisfactory introduction to the
Israelite wisdom literature has been written: J . L . Crenshaw, Old Testament Wis
dom: An Introduction, 1 9 8 2 . A good survey of the research o n law done since A.
Alt and J . Bcgrich can be found in A. Renkcr, Die Tora bei Maleachi: Ein Beitrag
zur Bedeutungsgeschichte von tora im Alten Testament, FThS 1 1 2 , 1 9 7 9 , p p . 1 8 - 5 8 .
2 Cf. J . L . Crenshaw, "Method in Determining Wisdom Influence upon 'Historical'
Literature", JBL 88 (1969) 132; J.W. Whedbee,/jataA and Wisdom, 1 9 7 1 , pp.
16f.; P.J. Nel, The Structure and Ethos of the Wisdom Admonitions in Proverbs,
BZAW 1 5 8 , 1 9 8 2 , pp.94-97; J . Blenkinsopp, Wisdom and Law in the Old Testa
ment: The Ordering of Life in Israel and Early Judaism, 1 9 8 3 , passim.
2 Introduction
of m a n ^ . T h i s view is n o t p r o m i n e n t in t h e r e c e n t discussion.
S e c o n d , o t h e r scholars find parallels b e t w e e n w i s d o m a n d law as
regards t h e i r origin, f o r m , a n d s t r u c t u r e . J . P . A u d e t argues t h a t t h e
w i s d o m t r a d i t i o n h a d its r o o t s in a p r e - s c h o o l a n d p r e - u r b a n civil
i z a t i o n a n d was basically " u n e t r a d i t i o n de paideia d o m e s t i q u e " ;
h e c o m p a r e s t h e origins of law a n d w i s d o m a n d c o n c l u d e s t h a t
"sagesse et loi relevent des m e m e s d e p o s i t a i r e s d e I ' a u t o r i t e d o m
e s t i q u e e t servent les m e m e s fins p a r r a p p o r t a u b i e n d u g r o u p e " ^ .
J . Malfroy asserts t h a t t h e c o n t e x t in w h i c h t h e T o r a h is p a r t i a l l y
p r e s e n t e d is c h a r a c t e r i z e d b y sapiential v o c a b u l a r y a n d s t y l e ^ . E.
G e r s t e n b e r g e r seeks t o s h o w a close r e l a t i o n s h i p b e t w e e n t h e so-
called a p o d i c t i c law, i.e. t h e categorical p r o h i b i t i v e s a n d A n c i e n t
N e a r E a s t e r n w i s d o m are r e l a t e d r e g a r d i n g t h e basic i n t e n t i o n ( t h e
p r o t e c t i o n from false w a y s a n d t h e t u r n i n g d o w n of evil), regard
ing t h e c o n t e n t of t h e p r o h i b i t i v e s a n d t h e w a r n i n g s (rules for
social c o n d u c t ) , a n d r e g a r d i n g t h e c o m m o n pedagogical a i m s ^ .
T h e life-setting of t h e p r o h i b i t i v e s a n d t h e sapientiad a d m o n i t i o n
is in b o t h cases t h e e t h o s of t h e clan since t h e r e are analogical or
at least similar c i r c u m s t a n c e s of origin^. In a similar m a n n e r W.
R i c h t e r a t t e m p t s t o s h o w t h a t legal p r o h i b i t i o n s w e r e t h e e x
p o n e n t s of i n t e r n a l g r o u p i n s t r u c t i o n a n d t h a t t h e a d m o n i t i o n s of
t h e wise m e n , as p r e s e r v e d in later c o l l e c t i o n s of p r o v e r b i a l m a t
erial, w e r e basically of t h e s a m e s u b s t a n c e , i.e. d i r e c t a d a p t a t i o n s of
t h e early family e t h i c ^ . J . L . C r e n s h a w states t h a t t h e clan e t h o s
" s a w t h e virtual u n i o n of law a n d i n s t r u c t i o n " ^ . This a p p r o a c h
3 Cf. G. von Rad, Wisdom in Israel, 1 9 7 2 , pp.87f. w h o rejects this view which de
scribes, for example, the Decalogue as the ethical norm from which the teachers of
the proverbs began.
4 J.P. Audet, "Origines comparees de la double tradition de la loi et de la sagesse
dans le Proche-Orient ancien", 25th International Congress of Orientalists, 1 9 6 0 ,
pp.356f.
5 J. Malfroy, "Sagesse et loi dans le Deuteronome", VT 15 ( 1 9 6 5 ) 4 9 - 6 5 .
6 E. Gerstenberger, Wesen und Herkunft des 'apodiktischen' Rechts, WMANT 2 0 ,
1965, pp.49-65.
7 E. Gerstenberger,o.c, p p . 1 1 6 - 1 2 9 . Cf. H.W. "ôMi, Amos'geistigeHeimat,'mAhm
18, 1964 w h o postulates a "Sippenweisheit".
8 W. Richter, Recht und Ethos: Versuch einer Ortung des weisheitlichen Mahnspruchs,
S t A N T 15, 1 9 6 6 .
9 J . L . Crenshaw, Old Testament Wisdom, p. 5 6 . See also C M . Carmichael, "Forbid
den Mixtures", VT 32 ( 1 9 8 2 ) 394f. w h o refers to the obvious links between wis
dom and law, particularly in early legal development before the formalization of
court procedure.
Introduction 3
has b e e n criticized as c o n s t i t u t i n g an a b s o l u t i z i n g of form o n

behalf of c o n t e n t .
T h i r d , it has b e e n r e p e a t e d l y r e c o g n i z e d t h a t it w a s t h e c o n t e n t
a n d t h e i n t e n t i o n of b o t h law a n d w i s d o m w h i c h w e r e t h e i m p e t u s
for t h e d e v e l o p m e n t w h i c h , e v e n t u a l l y , led t o t h e i d e n t i f i c a t i o n of
the t w o c o n c e p t s ' ° .
F o u r t h , G. O s t b o r n e m p h a s i z e s t h e close ties b e t w e e n t h e wise
m e n a n d t h e p r i e s t s . A c c o r d i n g t o h i m , " I t is n o t a n easy task
clearly t o distinguish b e t w e e n cultic l i t e r a t u r e a n d W i s d o m litera
t u r e " " . As m m m e a n s , a c c o r d i n g t o O s t b o r n , " t o s h o w t h e
w a y " , t h e close r e l a t i o n s h i p b e t w e e n l a w a n d w i s d o m is o b v i o u s .
B o t h c o n c e p t s are a s s o c i a t e d w i t h I T T w h i c h is often used in t h e
sense of " p r a c t i c e " o r " m o d e of p r o c e d u r e " ' ^ . If a s s o c i a t e d w i t h
m t n , 1 T T a c q u i r e s t h e m e a n i n g " t h e will of Y a h w e h " (cf. Ps
119, 3 3 ; Gen 18,19; IKgs 2 , 3 ; I S a m 12,23; Deut 11,26ff.). On the
o t h e r h a n d Prov 4 , 1 1 states t h a t t h e wise m a n ' s m m c o n t a i n e d
i n s t r u c t i o n regarding " t h e w a y " : t h e wise m a n i n s t r u c t s his " s o n "
in t h e " w a y of w i s d o m " ( n ? 3 3 n I T T ) ' ^ . T h e " w a y " d e m o n s t r a t e d
b y t h e t e a c h e r of w i s d o m t o o k t h e form of " c o m m a n d m e n t s " .
A c c o r d i n g t o Prov 8,20 t h e " w a y of r i g h t e o u s n e s s " a n d t h e
" p a t h s of j u d g m e n t " are characteristics of w i s d o m . T h u s , Ost
b o r n c o n c l u d e s t h a t " t h e Wise m a n ' s i n s t r u c t i o n c a n t h u s b e said
t o have c o n t a i n e d ' l a w ' , j u s t as t h e i n s t r u c t i o n given b y t h e priests
d i d ; a n d this l a w ' was d e s c r i b e d by t h e Sage in t h e s a m e t e r m s as
w e r e o t h e r w i s e e m p l o y e d w i t h r e f e r e n c e t o t h e ' l a w ' of Y a h -
weh"»^
Fifth, T . C . V r i e z e n p o i n t s o u t t h a t t h e p r o b l e m of t h e r e l a t i o n
b e t w e e n t h e will of G o d a n d t h e c o s m i c o r d e r arose a t t h e t i m e
w h e n Israel d e v e l o p e d a Y a h w i s t i c c o s m o l o g y , w h e n t h e c o s m i c
10 Cf. W. Richter, Recht, pp.140-145 emphasizing that both law and wisdom express
ethos; also A. de Pury, "Sagesse et revelation", RIP 110 (1977) 3 6 w h o states that
"dans sa substance morale, la Loi n'apporte done rien que la sagesse humaine n'ait
pas reconnu ou n'aurait pas pu reconnaitre par ses propres m o y e n s " ; similarly
P.J. Nel, Structure, p . 9 4 .
11 G. Ostborn, Tora in the Old Testament: A Semantic Study, 1 9 4 5 , p . l 1 3 .
12 Following H.S. Nybtrg, Studien zum Hoseabuche, 1 9 3 5 , p , 8 1 ; G. Ostborn, o . c , p.35
refers to Gen 6 , 1 2 ; 1 9 , 3 1 ; 3 1 , 3 5 ; Is 1 0 , 2 4 , 2 6 ; J e r 1 2 , 1 6 ; H o s 10,13; A m 4 , 1 0 ; 8 , 1 4 .
13 Cf. Prov 1,31; 2,8; 3 , 1 7 ; 6 , 2 3 ; 8 , 3 2 ; 11,20; 12,15; 2 2 , 6 ; J o b 2 3 , 1 0 - 1 1 ; 2 4 , 1 3 ,
Cf. G, Ostborn, Tora, pp.117f.
14 G. Ostborn, o . c , p . l 1 8 .
4 Introduction
m a j e s t y of Y a h w e h b e c a m e t h e f o c u s ' ^ . C o n s e q u e n t l y t h e r e l a t i o n
between revelation (Torah) a n d reason (wisdom) became a prob
l e m w h i c h led e v e n t u a l l y t o t h e c o n c e p t i o n of t h e i d e n t i t y of t h e
t w o realms.
Sixth, recently D . F . Morgan argued that the deuteronomistic
m a t e r i a l testifies t o t h e r e s p o n s i b i l i t y w h i c h t h e scribe felt for t h e
T o r a h , a n i m p o r t a n t f a c t o r in t h e d e v e l o p m e n t of t h e l a t e r e q u a
t i o n of w i s d o m a n d T o r a h ' ^ .
S e v e n t h , o t h e r scholars m a i n t a i n t h a t t h e similarities in t h e
e t h o s of w i s d o m a n d T o r a h s h o u l d b e t r a c e d b a c k to t h e c o m
mon institutional origins'''.
F i n a l l y , J . B l e n k i n s o p p seems t o a s s u m e a c o m b i n a t i o n of s o m e
of t h e s e factors t o b e r e s p o n s i b l e for t h e c o n f l u e n c e of w i s d o m
a n d l a w . T h e Israelite w i s d o m t r a d i t i o n basically " a i m e d at p r o
m o t i n g o r d e r a n d m a i n t a i n i n g an ethical c o n s e n s u s in t h e s o c i e t y
b a s e d o n t h e a c c u m u l a t e d e x p e r i e n c e of t h e p a s t " ' * . T h i s aim cor
r e s p o n d s w i t h t h e f u n d a m e n t a l role of law w h i c h is to o r d e r life
in s o c i e t y ; t h u s , " l a w is, in a c e r t a i n sense, s u b s u m e d u n d e r wis-
d o m " • T h a t is, w i s d o m a n d law c o r r e s p o n d w i t h e a c h o t h e r as
regards t h e i r c u l t u r a l a n d sociological origins a n d as regards their
goals a n d i n t e n t i o n s . B l e n k i n s o p p goes o n t o affirm t h a t D e u t e r
o n o m y is t h e " w a t e r s h e d " w i t h its scribal c h a r a c t e r ; h e r e t h e legal
a n d t h e sapiential t r a d i t i o n s flow t o g e t h e r ^ .
T h e i d e n t i f i c a t i o n of law a n d w i s d o m n o d o u b t o p e n e d u p in
c e r t a i n c a n o n i c a l p s a l m s (Ps 1; 1 9 ; 1 1 9 ) w h i c h s t a t e t h a t t h e law
of Y a h w e h m a k e s w i s e ^ ' . It is n o t possible a t this p o i n t t o i n c l u d e
15 Cf. T.C. Vriezen, Outline of Old Testament Theology, 1958 (= 1 9 7 0 ) , pp.25ff.,

supported by P.J. Nel, Structure, 1 9 8 2 , pp.96f.
16 Cf. D.F. Morgan, Wisdom in the Old Testament Traditions, 1 9 8 1 , p . 1 0 4 .
17 Cf. J . Bright, "The Apodictic Prohibition: Some Observations", JBL 9 2 (1973)
200f., followed by D. Zeller, Die weisheitlichen Mahnspruche bei den Synopti-
kem, Forschung zur Bibel 17, 1 9 7 7 , p . 2 9 .
18 J. Blenkinsopp, Wisdom and Law, 1 9 8 3 , p.74.
19 Cf. J . Blenkinsopp, o.c, p.75; cf. also ibid., pp.74-78. He affirms that the law is
"a specialization of tribal w i s d o m " (pp.80f.).
20 Cf. J. Blenkinsopp, o . c , p p . 9 2 - 1 0 1 , particularly p.100. It is not clear which period
Blenkinsopp considers to be responsible for the confluence of wisdom and law:
early IsraeUte history (pp.74,80f.), or Deuteronomy which he dates into the 8th
century (p.lOO),or "late" theological wisdom ( p p . 1 3 0 - 1 3 2 ) , or Sirach in the 2nd
century ( p p . 1 4 0 - 1 4 5 ) .
21 Cf. H.P. Muller, Art. " D 3 n " , ThWAT 2 (1977) 9 3 9 ; he sees "eine erste Identi-
Introduction O
a general discussion of t h e p r o b l e m s of ' w i s d o m p s a l m s ' ^ ^ . Schol

ars disagree n o t o n l y w i t h regard t o t h e e x t e n t b u t also w i t h re
gard t o t h e c o n t e n t of psalms d e n o t e d as ' w i s d o m p s a l m s ' . Over
fifty (!) p s a l m s h a v e b e e n labelled ' w i s d o m p s a l m ' or ' d i d a c t i c
p s a l m ' . O n e of t h e m a i n causes for this variance is t o b e seen in
t h e diverging views regarding t h e original life-setting of t h e s e
p s a l m s . O n e is c o m p e l l e d t o c o n c l u d e t h a t " a genre 'vsdsdom
p s a l m ' as s u c h c a n n o t b e r e c o n s t r u c t e d " ^ ^ .
H o w e v e r , T.K. K o o s h o w e d t h a t Ps 1; 1 9 ; 119 have t o be regard
ed as i m p l y i n g a p r o f o u n d theological c o n n e c t i o n b e t w e e n t h e T o r a h
as t h e r e v e l a t i o n of G o d ' s w i s d o m a n d m a n ' s fear of t h e L o r d as a
m a n i f e s t a t i o n of wisdom^"*. I n this c o n t e x t t h e " f e a r of t h e L o r d "
s o m e t i m e s m e a n s , per metonymiam, t h e law itself (cf. Ps 1 9 , 1 0 ;
1 1 1 , 1 0 L X X ; 1 1 2 , 1 ; 1 1 9 , 3 8 . 6 3 ; 1 2 8 , 1 . 4 ; cf. Sir 1,28; 6 , 3 7 ; 9 , 1 6 ;
2 8 , 7 ) ^ ^ . T h e e t h i c of wise living consists in s u b m i s s i o n u n d e r t h e
o r d e r w h i c h w i s d o m has perceived. T h i s o b e d i e n c e is i d e n t i f i e d
w i t h s u b m i s s i o n u n d e r t h e T o r a h . He is wise w h o o b e y s t h e law.
T h i s i d e n t i f i c a t i o n of w i s d o m a n d l a w is impHed as well in D e u t
4 , 6 ; Mai 2,6-7 (?) a n d in E z r 7,25 w h e r e " w i s d o m " is a s y n o n y m
for t h e " b o o k of t h e T o r a h " 2 6 .
I n t h e post-exilic p e r i o d t h e e n t i r e theological t h i n k i n g b e c a m e
sapiential^^. All t h e different J e w i s h schools c l a i m e d t o possess
fizierung des (schriftlich fixierten) JHWH-Gebots mit weisheitlichem Ethos" in

Jer 8,8-9 (cf. 18,18) where the priests boast to be "wise" because they possess the
"Torah of Yahweh". Cf. also E. Gerstenberger, W « e n , p . l 5 1 ; D.F. Morgan,
Wisdom p . 1 3 1 ; H. Gese, "Das Gesetz", Zur biblischen Theologie: Alttestamentliche
Vortrage, BEvTh 7 8 , 1 9 7 7 , pp.70f.; idem, "Wisdom, Son of Man, and the Origins of
Christology: The Consistent Development of Biblical T h e o l o g y " , / / B r 3 ( 1 9 8 1 ) 3 5 .
22 Cf. J. Luyten, "Psalm 73 and Wisdom", BETL 51 ( 1 9 7 9 ) 5 9 - 8 1 ; L.G. Perdue,
Wisdom and Cult: A Critical Analysis of the Views of Cult in the Wisdom Litera
tures of Israel and the Ancient Near East, SihT)% 3 0 , 1977, p p . 2 6 1 - 3 4 3 .
23 J. Luyten, a . c , p . 6 3 .
24 T.K. K o o , Wisdom and Torah, with Special Reference to the Wisdom Psalms,
Ph.D. Diss. Edinburgh, 1 9 7 9 , p p . l 6 4 - I 9 6 . Cf. J.P.M. van der Ploeg, "Le Psaume
119 et la sa%t:sse", BETL 51 ( 1 9 7 9 ) 8 7 ; H. Gese, "Wisdom",//BT 3 (1981) 35f.
25 Cf. J . Becker, Gottesfurcht im Alten Testament, AnBibl 2 5 , 1 9 6 5 , p p . 2 6 7 - 2 7 6 .
26 Cf. H.P. MiiUer, in ThWAT 2 ( 1 9 7 7 ) 9 3 9 .
27 Cf. G. Fohrer, in ThWNT 7 (1964) 4 8 2 . G. von Rad, Theologie des Alten Testa
ments, 1, p . 4 3 9 states that wisdom in this period became the "Form schlechthin,
in der alles spatere Theologisieren Israels einherging". See also K. Galling, Die
Krise der Aufkldrung in Israel, 1 9 5 2 , p . 1 8 w h o refers to rabbinic theology as "eine
neue Erscheinungsform der Weisheit"; similarly E. J a c o b , "Principe canonique et
formation de I'Ancien Testament", S 28 (1978) 117.
b Introduction
w i s d o m : t h e s o p h e r i m , t h e h a s i d i m , t h e Essenes, t h e Pharisees, a n d
t h e r a b b i s . O n e can c o r r e c t l y s p e a k of a " s a p i e n t i a l milieu"^*. A t
the same time, the Torah became more and more the one entity
w h i c h r e g u l a t e d p r a c t i c a l life in every r e s p e c t . T h e T o r a h p e n e
t r a t e d every a s p e c t of life - individual, social, a n d n a t i o n a l ^ .
W h a t is, t h e n , t h e r e l a t i o n s h i p b e t w e e n T o r a h a n d w i s d o m ?
W h a t is t h e s t r u c t u r e of t h e i d e n t i f i c a t i o n of T o r a h a n d w i s d o m as
we find it in Sirach a n d in o t h e r d o c u m e n t s of t h e i n t e r t e s t a m c n
tal p e r i o d ? R . E . M u r p h y w r o t e in 1 9 6 7 t h a t " f u t u r e s t u d i e s will
d o u b t l e s s w r e s t l e w i t h t h e s e q u e s t i o n s I t is surprising t h a t t h e
following fifteen years have n o t seen s u c h a w r e s t l i n g w i t h t h e s e
q u e s t i o n s . T h e p r e s e n t s t u d y is t h e r e f o r e a m o d e s t a t t e m p t t o h e l p
clarify t h e a n s w e r t o t h e s e issues.
T h e c u r r e n t renaissance of research in t h e area of early J e w i s h
t h i n k i n g has c e r t a i n l y a i d e d o u r e n q u i r y . T h e fact t h a t t h e litera
t u r e in this a r e a a p p e a r s t o e x p a n d b y g e o m e t r i c p r o g r e s s i o n has
led s o m e scholars t o limit themselves t o an analysis of general
processes a n d s t r u c t u r e s while neglecting verifiable individual o b
s e r v a t i o n s . O t h e r scholars l i m i t e d their discussion t o the m i n u t i a e
of r e d a c t i o n - c r i t i c a l a n d historical q u e s t i o n s while n e g l e c t i n g t h e o
logical c o n c e p t i o n s a n d d e v e l o p m e n t s . T r y i n g to avoid these pit
falls w e will c o n c e n t r a t e o n a c o m p r e h e n s i v e exegetical s c r u t i n y of
t h e relevant t e x t s a n d o n a s u c c i n c t s y s t e m a t i c analysis of t h e con
c e p t u a l e v i d e n c e as regards t h e r e l a t e d n e s s of l a w a n d w i s d o m , a n d
of h a l a k h a h a n d e t h i c s , in t h e various d o c u m e n t s . T a k i n g i n t o
a c c o u n t t h e p r e s e n t s t a t e of r e s e a r c h , a d i s c r i m i n a t i n g use of t h e
s o u r c e s is a m a t t e r - o f - c o u r s e .
As regards t h e s u b t i t l e of o u r s t u d y , t h e stress is o n t r a d i t i o n
r a t h e r t h a n o n h i s t o r y . W h a t m a k e s a s t u d y distinctively historical
is t h e c o m p a r i s o n a n d c o r r e l a t i o n of c o n c e p t - t h e u n f o l d i n g of
ideas in different d o c u m e n t s — a n d c o n t e x t - t h e historical s e t t i n g
of t h e a u t h o r s a n d r e d a c t o r s of t h e s e d o c u m e n t s . T h e r e a s o n for
n o t focusing o n t h e historical a s p e c t of o u r e n q u i r y is t w o f o l d : t h e
28 Cf. M. Kuchler, FriXhjildische Weisheitstraditionen: Zum Fortgang weisheitlichen

Denkens im Bereich des friihjiidischen Jahweglaubens, OBO 26, 1979, pp.lff.,
following J . E . Worrell, Concepts of Wisdom in the Dead Sea Scrolls, 1 9 6 8 .
29 Cf. M. Avi-Yonah, Z. Baras, "Society and Religion in the Second Temple Period",
WHJP 1/8 ( 1 9 7 7 ) 4 2 .
30 R.E. Murphy, "Assumptions and Problems", CBQ 29 ( 1 9 6 7 ) 4 1 8 .
Introduction '
evidence for t h e r e l e v a n t c o n c e p t s , especially law a n d w i s d o m , is

o f t e n r a t h e r scarce, a n d t h e e x a c t historical a n d c o n c e p t u a l con
t e x t of t h e different d o c u m e n t s , o r of t h e individual s u b u n i t s , can
n o t a l w a y s b e e s t a b l i s h e d b e y o n d d o u b t . F u r t h e r , it is increasingly
recognized that the transition between the different Jewish groups
is fluid a n d t h a t t h e s e g r o u p s are n o t h o m o g e n e o u s i n t h e m s e l v e s . It
is m u c h m o r e p r o m i s i n g , t h e r e f o r e , a n d i n d e e d of p r i m a r y i n t e r e s t ,
t o p r o v i d e a d e s c r i p t i o n of t h e w a y in w h i c h t h e c o r r e l a t i o n of l a w
a n d w i s d o m , w h i c h is a t least after Ben Sira a t r a d i t i o n , has b e e n
taken u p ^ ' .
31 The original thesis contained an extensive chapter o n the correlation of law and
wisdom in the Mishnaic system. As this section was rather long and somewhat dis
cursive it was omitted. The fact that the completed system of the Mishnah dates
several generations after Paul justifies this omission.
(Uiaptcr O n e
Ben Sira\s Identification

of W i s d o m and Law
T h e b o o k of Sirach was c o m p o s e d b y J e s h u a b . Eleazar b . Sira,

briefly called Ben Sira, b e t w e e n 1 9 0 - 1 7 5 B.C. in J e r u s a l e m ' . It
was originaUy w r i t t e n in H e b r e w ^ a n d later t r a n s l a t e d i n t o Greek^
b y Ben Sira's g r a n d s o n in A l e x a n d r i a after 1 3 2 B.C^ It is generally
a c k n o w l e d g e d t h a t Ben Sira was a w i s d o m t e a c h e r . R e c e n t l y it
has b e e n definitely c o n f i r m e d t h a t h e was also a priest a n d a
scribe^.
T h e r e is a f u n d a m e n t a l u n a n i m i t y a m o n g s c h o l a r s as t o Ben
Cf. G.H. Box, W.O.E. Oesterley, "The Book of Sirach", APOT 1 ( 1 9 1 3 ) 2 9 3 ;

F. Vattioni, Ecclesiastico, 1968, p.XVIII; L. Koit, Einleitung in die alttestament-
lichen Apokryphen und Pseudepigraphen, 1 9 7 1 , p.50; G. Maier, AfenicA und freier
Wille, pp.24f.; O. Eissfeldt, Einleitung in das Alte Testament, 4 1 9 7 6 , pp.808f.;
M. Hengel, Judentum und Hellenismus, WUNT 10, 2 l 9 7 3 , p p . 2 4 1 - 2 4 5 ; H. Stadel
mann, Hen Sira als Schriftgelehrter, 1 9 8 0 , pp.1-3; G.W.E. Nickelsburg, Jewish
Literature between the Bible and the Mishnah, 1 9 8 1 , p p . 5 5 , 6 4 ; J . L . Crenshaw, Old
Testament Wisdom, 1 9 8 2 , p . 1 5 8 .
On the Hebrew text (H) of Ben Sira see R. Smend, Die Weisheit des Jesus Sirach:
Hebrdisch und Deutsch, 1 9 0 6 ; F. WMiom, Ecclesiastico: Testoebraico con apparato
critico e versionigreca, latina e sirica, 1968; and the studies by A.A. di Leila, The
Hebrew Text of Sirach: A Text-Critical Yind Historical Study, 1 9 6 6 , and H.P. Riiger,
Text und Textform im hebrdischen Sirach: Untersuchungen zur Textgeschichte und
Textkritik der hebrdischen Sirachfragmente aus der Kairoer Geniza, BZAW 1 1 2 ,
19 70.
We used the edition of J. Ziegler, Sapientia lesu Filii Sirach, Septuaginta Vetus
Testamentum Graecum ... Gottingensis, vol. 1 2 / 2 , 2 l 9 8 0 .
Regarding translations of Sirach, we relied mainly on Box/Oesterley, "The Book of
Sirach", APOT 1 ( 1 9 1 3 ) 2 6 8 - 5 1 7 ; G. Sauer, "Jesus Sirach (Ben Sira)", JSHRZ
IU/5 ( 1 9 8 1 ) 4 8 3 - 6 4 4 ; G. Snaith, Ecclesiasticus, Cambridge Bible Commentary,
1974.
See H. Stadelmann, Ben Sira als Schriftgelehrter: Eine Untersuchung zum vor-
makkabdischen Sofer unter Berucksichtigung seines Verhdltnisses zu Priestei^,
Propheten- und Weisheitslehretum, WUNT 2 / 6 , 1980, passim.
Introduction
Sira's historical a n d theological i m p o r t a n c e w i t h regard t o t h e cor

r e l a t i o n of law a n d w i s d o m ^ . It is q u i t e surprising, t h e r e f o r e , t o
o b s e r v e t h a t Ben Sira's creative a n d p o r t e n t o u s i d e n t i f i c a t i o n is
m o s t l y d e a l t w i t h in o n e or t w o sentences^ . O n l y a h a n d f u l of
scholars m a d e s o m e m o r e specific r e m a r k s o n t h e b a c k g r o u n d a n d
t h e n a t u r e of this i d e n t i f i c a t i o n * . We will s t a r t o u r discussion of
B e n Sira's i d e n t i f i c a t i o n of law a n d w i s d o m w i t h a survey of t h e s e
6 An exception seems to be H.F. Weiss, Untersuchungen zur Kosmologie des hellenis

tischen und paldstinensischen Judentums, TU 9 7 , 1966, p.192 w h o states that
"Ansatze zu dieser spdteren (i.e. Rabbinic!) Identifizierung von Weisheit und Tora
liegen ... auch schon bei Jesus Sirach vor" (italics by EJS). Similarly U. Wilckens,
in ThWNT 1 ( 1 9 6 4 ) 5 0 4 .
7 See the typical statement by B.L. Mack, Logos und Sophia, 1 9 7 3 , p . 2 3 : "Bekann-
lich wird im Sirachbuch die Weisheit mit dem Gesetz identifiziert". See also the
brief remarks of W.L. Knox, St. Paul and the Church of the Gentiles, 1939, p.60;
W. Gutbrod, in ThWNT 4 ( 1 9 4 2 ) 1 0 4 2 ; W.D. Davies, Pau/ and Rabbinic Judaism:
Some Rabbinic Elements in Pauline Theology, 1948 ( 2 l 9 5 5 = 1 9 6 2 ) , p . l 6 9 ; W . D .
Davies, Torah in the Messianic Age and/or the Age to Come, JBL MS 7, 1 9 5 2 ;
E. Janssen, Das Gottesvolk und seine Geschichte: Geschichtsbild und Selbstver-
standnis im palastinensischen Schrifttum von Jesus Sirach bis Jehuda ha-Nasi, 1 9 7 1 ,
p . 3 2 ; E. J a c o b , "Principe canonique", SVT 28 ( 1 9 7 5 ) 1 1 7 ; J . L . Crenshaw, "Pro
legomenon", 1976, p . 2 3 ; E. J a c o b , "Wisdom and Religion in Sirach", Israelite
Wisdom, FS S. Terrien, 1978, p . 2 5 6 ; B.T. Viviano, Study as Worship, SJLA 26,
1978, p . l 3 2 ; P. Sigal, Emergence of Contemporary Judaism, 1/1, 1980, p . 2 2 8 ,
J.L. Crenshaw, Old Testament Wisdom, 1 9 8 2 , p . l 5 5 . The commentaries on Sirach
which have been assigned by J . Marbock, "Sirachliteratur seit 1966", ThR 71
( 1 9 7 5 ) 184 to the "Gattung der haute vulgarisation" d o not go into detail either.
For example, O. Schilling, Das Buch Jesus Sirach, Herders Bibelkommentar, 7 / 2 ,
1956, p . l 0 7 says with regard to Sir 24,1-22 that "gottliche Herkunft, Einwohnung
in Israel, heilsgeschichtlicher Segen, verpflichtender Anspruch, missioruuische Kraft
sind die Hauptgedanken dieses Hymnus auf die Weisheit", and he limits his obser
vations o n 2 4 , 2 3 to the two sentences: "Die Weisheit ist eingegangen in die Offen-
barung und das Gesetz des Alten Bundes ... Hier zeigt sich die Hochsch'atzung des
Gesetzes als des vornehmsten Teils der Offenbaruag" (p.l 11).
8 Cf. O. Kaiser, "Die Begriindung der Sittlichkeit im Buche Jesus Sirach", ZThK 55
( 1 9 5 8 ) 5 1 - 6 3 , especially 5 3 - 5 8 ; E.G. Bauckmann, "Die Proverbicn und die Spriiche
des Jesus Sirach", Z/IW 72 ( 1 9 6 0 ) 33-63,especiaUy p p . 4 7 - 5 6 ; M . Hengel,/ud?n««m,
p p . 2 5 2 - 2 5 4 , 2 9 1 f . ; J . Marbock, Weisheit im Wandel: Untersuchungen zur Weisheits-
theologie bei Ben Sira, BBB 3 7 , 1 9 7 1 , pp.81-96; G. von Rad, Wisdom, p p . 2 4 4 - 2 4 7 ;
E. Zenger, "Die spate Weisheit und das Gesetz", Literatur und Religion des Friih-
judentums, e d . J . Maier etal., 1 9 7 3 , pp.43-56, especially 5 0 - 5 5 ; M . Gilbert, "L'eloge
de la Sagesse (Siracide 2 4 ) " , RThL 5 ( 1 9 7 4 ) 3 2 6 - 3 4 8 , especially 3 4 5 - 3 4 8 ; J . Mar
bock, "Gesetz und Weisheit: Zum Verstandnis des Gesetzes bei Jesus ben Sira",
BZ 2 0 ( 1 9 7 6 ) 1-21; P.S. Fiddes, The Hiddenness of Wisdom in the Old Testament
and Later Judaism, Diss. Oxford, 1 9 7 6 , p p . 3 0 9 - 3 4 0 ; G.T. Sheppard, Wisdom as a
Hermeneutical Construct, BZAW 1 5 1 , 1 9 8 0 , pp.19-83 passim; P.J. Nel, Sfructur^
and Ethos, 1 9 8 2 , pp.92-97.
10 Introductory Survey
o b s e r v a t i o n s . This will h e l p us t o establish a m e t h o d o l o g i c a l frame

w o r k for o u r o w n t r e a t m e n t of t h e relevant passages a n d c o n c e p
tions.
; 1 Introdiictor-' Sun
O. Kaiser begins his discussion b y recognizing t h e fact t h a t B e n

Sira is t h e first a u t h o r clearly t o c o r r e l a t e law a n d w i s d o m t e a c h
ing^ . He goes o n t o say t h a t in o r d e r t o establish t h e w a y in w h i c h
Ben Sira links r e a s o n a n d r e v e l a t i o n or w i s d o m a n d law o n e has to
r e c o g n i z e t h a t h e identifies m o r a l i t y a n d w i s d o m ( p p . 5 6 f . ) . F o r
Ben Sira, ' l a w ' d e s i g n a t e s t h e Mosaic law, i n c o r p o r a t i n g all divine
c o m m a n d m e n t s of t h e P e n t a t e u c h : " D i e Befolgung des i m P e n t a
t e u c h g e o f f e n b a r t e n G o t t e s w i l l e n s erschliefit d e n Weg zu d e r Weis
h e i t , die G o t t d e n e n gibt, die i h n l i e b e n " ( p . 5 7 , q u o t i n g Sir 2 , 1 5 -
1 6 ; 1 5 , 1 b ; 1 9 , 2 0 ) . All p r o p e r a n d wise b e h a v i o u r is o b e d i e n c e t o
t h e law revealed t o M o s e s . T h u s , w i s d o m is t h e h u m b l e s u b m i s
sion t o t h e revealed will of G o d w h i c h m a n has t o receive w i t h fear
a n d t r u s t ( p . 5 8 ) . B e n Sira, Uving in a t i m e of religious i n s e c u r i t y ,
estabUshes t h e f o u n d a t i o n of m o r a l i t y ( w i s d o m ) as s u b m i s s i o n t o
t h e revealed will of G o d w h i c h is e m b o d i e d in t h e T o r a h .
E.G. B a u c k m a n n s t a t e s t h a t t h e association of w i s d o m a n d
law in Sir is possible o n l y w h e n " e i n e Seite ihre E i g e n a r t vollstan-
dig aufgibt"'*^. T h e i n s t r u c t i o n of w i s d o m is n o t e s t a b l i s h e d o n t h e
fact t h a t it is t h e w o r d of G o d b u t o n t h e p e r s o n a l a d v a n t a g e of
m a n ( e u d a e m o n i s m ) . It is n o t r e g a r d e d as strict, divine c o m m a n d
m e n t : Ben Sira d o e s n o t refer t o t h e E x o d u s e v e n t n o r t o t h e n o t i o n
t h a t Israel is G o d ' s p o s s e s s i o n ; h e uses and DTn'jK but not
m r r ; h e n e v e r refers specifically t o t h e G o d of I s r a e l ; t h e law a n d
t h e c o m m a n d m e n t s h e m e n t i o n s are n o t p a r t i c u l a r l y t h o s e of Is
rael; a n d t h e ' c o v e n a n t ' of Sir 2 4 , 2 3 is s i m p l y s y n o n y m o u s w i t h
' l a w ' ( p p . 5 2 - 5 4 ) . B a u c k m a n n c o n c l u d e s : " D a s a l t e Ziel der Weis-
h e i t s l e h r e (ist) das n e u e Ziel des G e s e t z e s g e w o r d e n ... Das G e s e t z
9 O. Kaiser, "Begriindung der Sittlichkeit", Z T M 55 ( 1 9 5 8 ) 5 3 .

10 E.G. Bauckmann, "Proverbien", ZAW 72 ( 1 9 6 0 ) 4 9 .
Introductory Survey 11
h a t in d e r Weisheitslehre seine u r s p r u n g l i c h e F u n k t i o n als O r d n u n g

des B u n d e s v o l k e s verloren u n d ist selbst zur Weisheitslehre gewor
d e n " ( p p . 5 5 , 6 3 ) . It s h o u l d b e n o t e d t h a t a n u m b e r of Bauck
m a n n ' s £u-guments are h a r d l y s u p p o r t e d b y t h e t e x t u a l e v i d e n c e as
will b e seen l a t e r . T h e m a i n q u e s t i o n w h i c h arises from his r e m a r k s
is a b o u t t h e m e a n i n g of ' l a w ' in S i r a c h .
M. Hengel p o i n t s o u t t h a t in Sir 2 4 ( a n d also in 1 7 , 1 1 ; 3 8 , 3 4 c .
d; 3 9 , 1 ) " W e i s h e i t u n d G e s e t z sind p r a k t i s c h eins g e w o r d e n " ' ' .
He e m p h a s i z e s t h e results of this i d e n t i f i c a t i o n : t h e universalistic
t e n d e n c y of t r a d i t i o n a l w i s d o m is b e i n g l i m i t e d as w i s d o m be
c o m e s t h e exclusive gift of G o d t o Israel, a n d t h e possibility of
p r o f a n e w i s d o m is e x c l u d e d . H e n g e l traces t h e c o r r e l a t i o n of law
a n d w i s d o m b a c k t o D e u t 4 , 6 a n d Ps 1; 119 b u t e m p h a s i z e s t h a t
"es ist d o c h n o c h ein e n t s c h e i d e n d e r S c h r i t t bis z u r volligen I d e n -
t i f i k a t i o n bei Ben S i r a " ( p . 2 9 1 ) . H e p o i n t s o u t t h a t this identifica
t i o n i n f l u e n c e d t h e Palestinian H a g g a d a h , the A l e x a n d r i a n p h i l o
s o p h y of reHgion, t h e b o o k of B a r u c h , t h e d e v e l o p m e n t of c h r i s t o
l o g y , a n d R a b b i n i c t h e o l o g y ( p p . 3 0 7 - 3 1 8 ) . T h u s , Hengel focuses
o n t h e results a n d o n t h e originality of Ben Sira's i d e n t i f i c a t i o n of
law a n d w i s d o m .
J . M a r b o c k , in a n e x c u r s u s o n law a n d w i s d o m in S i r a c h ' ^ ,
begins his discussion b y p o i n t i n g o u t t h a t Ben Sira never m a k e s
t h e T o r a h t h e direct o b j e c t of a p o e m or of a large p e r i c o p e ( p . 8 5 ) .
T o r a h a p p e a r s as a s u m m a r y of a w i s d o m h y m n ( 1 5 , 1 ; 2 4 , 2 3 ) , as
p a r t of c o m p r e h e n s i v e s a p i e n t i a l activities ( 1 9 , 2 0 ; 3 9 , 1 - 1 1 ) , o r as
p a r t of G o d ' s wise o r d e r of c r e a t i o n ( 1 7 , 1 1 - 1 2 ) . T h e n M a r b o c k
goes o n t o discuss Ben Sira's c o n c e p t of law ( p p . 8 6 - 9 2 ) .
He points out that for Ben Sira (1) law and commandments are the norm and the
motives of ethical behaviour, (2) law and commandments t>elong to God's order and
arc related to wisdom with the commandments being simply the concretization of
the comprehensive divine satisfaction, and (3) the law finally appears also as the Mos
aic revelation as embodied in the Pentateuch.
It is a t this p o i n t t h a t M a r b o c k deals w i t h t h e i d e n t i f i c a t i o n of
law a n d w i s d o m ( p p . 8 9 - 9 1 ) .
He states that in 15,1 Ben Sira presents the law as the reliable and certain way to wis
d o m . In 19,20-30 the religious aspect of wisdom is being emphasized: wisdom does
11 M. Hcngel,/u£/entem, 2 l 9 7 3 , p . 2 5 3 .
12 J. Marbock, Weisheit im Wandel, 1 9 7 1 , pp.81-96.
1 2 Introductory Survey
not exist apart from God and his law. In 21,11 we have a climax from law to the fear
of God and to-wisdom. In 2 4 , 2 3 the Torah is presented as universal creation, wisdom
thus being understood as comprehensive cosmic law which permeates creation and
history.
F i n a l l y , M a r b o c k deals w i t h t h e m o t i v e of B e n Sira's identifica

t i o n of law a n d w i s d o m ( p p . 9 3 - 9 6 ) . T h e i d e n t i f i c a t i o n was " i n -
nerisraelisch v o r b e r e i t e t " b u t s h o u l d r a t h e r b e u n d e r s t o o d in t h e
c o n t e x t of S t o i c p h i l o s o p h y as " w e i s h e i t l i c h e A n t w o r t auf d e n
H e l l e n i s m u s " ( p . 9 3 ) . F o l l o w i n g J . F i c h t n e r , K. S c h u b e r t a n d M.
Hengel h e believes t h a t " B e n Sira seine Z u s a m m e n s c h a u v o n torn
a n d hokma i m H o r i z o n t hellenistischer D e n k k a t e g o r i e n vollzogen
h a t " ( p . 9 4 ) . T h u s , M a r b o c k ' s discussion raises again t h e q u e s t i o n
of t h e i m p o r t a n c e a n d p o s i t i o n of t h e i d e n t i f i c a t i o n of law a n d
w i s d o m in Sir. H e is t h e first scholar t o a t t e m p t an e x p l a n a t i o n
of this i d e n t i f i c a t i o n (see f u r t h e r infra, § 4 . 2 . 1 . ) . A n d , finally, h e
is m o s t e m p h a t i c in ascribing t h e m o t i v e s for this i d e n t i f i c a t i o n t o
Hellenistic c o n c e p t u a l c a t e g o r i e s .
G. v o n R a d a t t r i b u t e s t h e t o t a l i d e n t i f i c a t i o n s " T o r a h is t h e fear
of G o d , a n d w i s d o m is T o r a h " to B e n Sira's " d i d a c t i c z e a l " ' ^ .
A c c o r d i n g to v o n R a d , T o r a h in Sir s i m p l y defines a n d i n t e r p r e t s
t h e t e r m " f e a r of t h e L o r d " . H e believes t h a t B e n Sira is " l i t t l e ...
c a p a b l e of d e v e l o p i n g t h e idea of T o r a h " as this is n o t a subject of
p a r t i c u l a r i n t e r e s t t o h i m ( p . 2 4 7 ) . I t is o b v i o u s again t h a t the role
of ' l a w ' in Sir is of u t m o s t i m p o r t a n c e for o u r o w n discussion.
E. Z e n g e r , like M. H e n g e l , refers t o D e u t 4,6-8 a n d Ps 1; 1 9 ; 1 1 9
as t h e O T b a c k g r o u n d of B e n Sira's i d e n t i f i c a t i o n of law a n d wis
dom'"*. T h i s c o r r e l a t i o n freed T o r a h from t h e d a n g e r of b e c o m i n g
a n a b s o l u t e , timeless e n t i t y : T o r a h a c q u i r e d a sapiential f u n c t i o n .
At t h e s a m e t i m e t h e i d e n t i f i c a t i o n of w i s d o m (as o r d e r of crea
t i o n ) a n d T o r a h led t o t h e d e v e l o p m e n t of a T o r a h t h e o l o g y :
T o r a h itself is r e g a r d e d as o r d e r of c r e a t i o n , as c o m p r e h e n s i v e
o r d e r for t h e fellowship of G o d , c r e a t i o n , a n d m a n . T o r a h retains
b o t h t h e divine a n d t h e h u m a n a s p e c t : " S i e ist die v o n J a h w e in
S c h o p f u n g u n d G e s c h i c h t e Israels g e g e b e n e ' O f f e n b a r u n g s w e i s -
h e i t ' , die zu ' L e b e n s w e i s h e i t ' verhelfen s o i l " ( p . 5 5 ) . Z e n g e r ' s dis
c u s s i o n focuses, like H e n g e l ' s , p r i m a r i l y o n t h e results of B e n Sira's
i d e n t i f i c a t i o n of law a n d w i s d o m .
13 G. von Rad, Wisdom, 1 9 7 2 , pp.242-245 (quote on p . 2 4 5 ) .

14 E. Zenger, "Die spate Weisheit und das Gesetz", 1 9 7 3 , p.50.
M. G i l b e r t discusses t h e role of w i s d o m in c r e a t i o n ' ^ a n d t h e n

t u r n s t o t h e a s s i m i l a t i o n of w i s d o m a n d T o r a h . He e m p h a s i z e s
t h a t d e s p i t e t h e fact t h a t T o r a h in Sir 2 4 , 2 3 a n d e l s e w h e r e refers
t o t h e P e n t a t e u c h , T o r a h d o e s n o t s i m p l y consist of " c o d e s
l e g a u x " w h i c h every J e w is s u p p o s e d t o p u t i n t o p r a c t i c e . G i l b e r t
argues t h a t Prov 8 , 2 2 - 3 1 a n d D e u t 4,6-8 f o r m t h e b a c k g r o u n d of
t h e i d e n t i f i c a t i o n . He e x p l a i n s B e n Sira's basic thesis w i t h t h e fol
l o w i n g w o r d s : " L ' o r d r e p r i m o r d i a l q u e r e c h e r c h e n t les sages d'ls-
rael t r o u v e sa m e i l l e u r e f o r m u l a t i o n d a n s la T o r a h " ( p . 3 4 7 ) . T h u s ,
B e n Sira seeks t o j u s t i f y " l e p a t r i m o i n e sacre d e la T o r a h " ( p . 3 4 8 ) .
A r e c e n t article b y J . M a r b o c k is t h e o n l y s t u d y w h i c h is de
v o t e d exclusively t o t h e r e l a t i o n s h i p of w i s d o m a n d l a w in Sir
a c h ' ^ . I n t h e first s e c t i o n M a r b o c k deals w i t h k e y t e x t s w h i c h b e a r
o n t h e r e l a t i o n b e t w e e n law a n d w i s d o m . He e m p h a s i z e s a g a i n ' ' '
t h a t in Sir t h e law is never t h e direct s u b j e c t of a p e r i c o p e ( p . 3 ) .
He goes o n t o discuss 1 7 , 1 1 - 1 4 a n d 2 4 , 2 3 in their respective con
t e x t s ( p p . 3 - 9 ) a n d t h e n t r e a t s t h e t w o topics w h i c h arise from
t h e s e t e x t s : (1) law a n d t h e o r d e r of c r e a t i o n , a n d (2) law a n d t h e
e l e c t i o n of Israel ( p p . 9 - 1 3 ) . F o r Ben Sira t h e ' h o r i z o n of c r e a t i o n '
is m o r e i m p o r t a n t t h a n t h e law; w h e n h e refers t o t h e law h e uses
v e r y general f o r m u l a t i o n s a n d n e v e r c o n c r e t i z e s it ( p . 1 0 ) . Ben
Sira has " e i n e offene K o n z e p t i o n der T o r a " ( p . l l ) . Israel's elec
t i o n is, in a n u n p r e c e d e n t e d m a n n e r , f o r m u l a t e d in t h e sense t h a t
w i s d o m f o u n d its valid e x p r e s s i o n , its dwelling, a n d its fullness in
t h e law w h i c h has b e e n e n t r u s t e d t o Israel ( p . l 3 ) . T h u s , B e n Sira's
c o n c e p t of w i s d o m a n d law is c h a r a c t e r i z e d b y t h e a t t e m p t t o
c o m b i n e a n d t o d o j u s t i c e t o b o t h t h e universalistic a n d t h e p a r t i
cularistic d i m e n s i o n : t h e w i d t h a n d o p e n n e s s of w i s d o m in crea
t i o n , a n d t h e e l e c t i o n of Israel w h i c h is m a n i f e s t in t h e law w h i c h
c o n t a i n s G o d ' s w i s d o m . Finally, M a r b o c k a t t e m p t s a "geistesge-
s c h i c h d i c h e E i n o r d n u n g " of this c o n c e p t i o n of w i s d o m a n d l a w
( p p . 1 3 - 2 1 ) . H e traces t h e r o o t s of this c o n c e p t i o n b a c k t o t h e O T ,
especially t o D e u t 4 . 6 . As t o t h e cause for t h e i d e n t i f i c a t i o n of l a w
a n d w i s d o m h e refers again t o t h e S t o i c p o p u l a r p h i l o s o p h y ( p . 2 0 ) .
P.S. F i d d e s discusses in his d i s s e r t a t i o n t h e r e l a t i o n s h i p b e t w e e n
15 M. Gilbert, "L'eloge de la Sagesse", RThL 5 ( 1 9 7 4 ) 3 4 1 - 3 4 5 .

16 J. Marbock, "Gesetz und Weisheit: Zum Verstandnis des Gesetzes bei Jesus ben
Sirach", BZ 2 0 ( 1 9 7 6 ) 1-21.
17 C f . J . Marbock, Weisheit, 1 9 7 1 , p.85.
14 Introductory Survey
w i s d o m a n d t h e T o r a h o n t h e b a c k g r o u n d of D e u t 3 0 , 1 1 - 1 4 ; Prov
3 0 , 1 - 6 ; Ps 1 9 ' * . He c o n c l u d e s t h a t Ben Sira's i d e n t i f i c a t i o n is n o t a
t o t a l l y n e w c o n c e p t b u t t h a t h e m a k e s definite an existing ten
d e n c y ( p . 3 0 9 ) . He e m p h a s i z e s t h a t t h e i d e n t i f i c a t i o n of w i s d o m
w i t h t h e T o r a h , vWth t h e l a t t e r u n d e r s t o o d as a fixed b o d y of
m a t e r i a l ( p . 3 1 5 ) , has to b e i n t e r p r e t e d against t h e b a c k g r o u n d of
t h e flexible c o n c e p t of t h e " f e a r of t h e L o r d " ( p . 3 1 0 ) . He stresses
t h a t Ben Sira's i d e n t i f i c a t i o n s h o u l d n o t be derived from the fact
t h a t b o t h w i s d o m a n d t h e l a w are (allegedly) a m e a n s of p r o v i d i n g
a n i n t e r m e d i a r y (as h y p o s t a s i s ) . T h e ' c o s m i c T o r a h ' was d e v e l o p e d
a t a l a t e r s t a g e , p a r t i c u l a r l y in R a b b i n i c t h e o l o g y , a n d s h o u l d n o t
be r e a d b a c k i n t o w i s d o m ( p p . 3 1 7 - 3 2 1 ) .
G . T . S h e p p a r d deals w i t h t h e d e u t e r o n o m i s t i c b a c k g r o u n d of
B e n Sira's i d e n t i f i c a t i o n o f law a n d w i s d o m ' ^ in a brief a r t i c l e . H e
d e v e l o p s his views f u r t h e r in his d i s s e r t a t i o n ^ in w h i c h h e s t u d i e s
Ben Sira's t e c h n i q u e s b y w h i c h h e c o n f o r m e d n o n - w i s d o m tradi
t i o n s of t h e T o r a h t o t e a c h w i s d o m like t h a t of t h e biblical tradi
t i o n . He does n o t discuss t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m as
s u c h . W h e n h e refers t o it in his analysis of Sir 2 4 , 3 - 2 9 ; 1 6 , 2 4 - 1 7 ,
14 he focuses o n its b a c k g r o u n d . He traces 2 4 , 2 3 b a c k t o D e u t 3 3 ,
14 a n d t o o t h e r s t a t e m e n t s in D e u t ( p p . 6 0 - 6 9 ) .
D . J . H a r r i n g t o n observes t h a t Ben Sira identifies w i s d o m a n d
law^' b u t p o i n t s o u t t h a t it is " n o t e n t i r e l y e v i d e n t " h o w these
t w o b l o c k s fit t o g e t h e r ( p . 1 8 7 n . 3 ) .
G.W.E. N i c k e l s b u r g labels B e n Sira's i d e n t i f i c a t i o n of w i s d o m
a n d T o r a h as " t h e h e a r t a n d d y n a m i c of his t h o u g h t " ^ ^ a n d t h e n
goes o n t o m a k e a few o b s e r v a t i o n s o n Sir 2 4 .
P.J. Nel e x p l a i n s t h e i d e n t i f i c a t i o n of law a n d w i s d o m against t h e
b a c k g r o u n d of t h e d e v e l o p m e n t of Y a h w i s t i c t h e o l o g y a n d cos-
18 P.S. Fiddes, The Hiddenness of Wisdom in the Old Testament and Later Judaism,
Diss. Oxford, 1 9 7 6 , pp.277-340 (on Sirach, p p . 3 0 9 - 3 4 0 ) . His study is marred by
the fact that he hardly enters into a discussion of the scholarly, especially German,
literature o n the subject.
19 G.T. Sheppard, "Wisdom and Torah: The Interpretation of Deuteronomy Underly
ing Sirach 2 4 , 2 3 " , Biblical and Near Eastern Studies, FS W.S. LaSor, ed. G.A.
Tuttle, 1 9 7 8 , p p . 1 6 6 - 1 7 6 .
20 G.T. Sheppard, Wisdom as a Hermeneutical Construct: A Study in the Sapientiali-
zing of the Old Testament, BZAW 1 5 1 , 1 9 8 0 , pp.19-83 passim.
21 D.J. Harrington, "The Wisdom of the Scribe According to Ben S'lTa", Ideal Figures
in Ancient Judaism, ed. J.J. Collins et al., 1 9 8 0 , p p . l 8 1 f .
22 G.W.E. Nickelsburg, Literature, 1 9 8 1 , p.59.
m o l o g y in w h i c h t h e r e l a t i o n s h i p b e t w e e n t h e revelation of t h e
c r e a t e d o r d e r a n d t h e r e v e l a t i o n of G o d ' s will in t h e law b e c a m e a
p r o b l e m ^ ^ . T h e r e l a t i o n b e t w e e n revelation (law) a n d r e a s o n (wis
d o m ) was e v e n t u a l l y solved b y t h e c o n c e p t i o n of t h e n o n - c o n t r a -
d i c t o r i n e s s a n d i d e n t i t y of t h e t w o r e a l m s .
J . A . Davis regards t h e c o r r e l a t i o n of law a n d w i s d o m as a funda
m e n t a l r e l a t i o n s h i p for B e n Sira's t h o u g h t ^ * . He asserts against J .
M a r b o c k t h a t t h e universalistic e l e m e n t was i n t r o d u c e d for a p o l o
getic a n d for p o l e m i c a l p u r p o s e s (p.3) a n d t h e n goes o n to give " a
brief a n d selective a c c o u n t of t h e r e l a t i o n s h i p b e t w e e n w i s d o m
a n d l a w in S i r a c h " ( p . l O ) b y c o m m e n t i n g r a t h e r briefly o n Sir 1;
6 , 3 7 ; 1 5 , 1 ; 2 4 ; 2 9 , 9 a n d o n t h e s t u d y of t h e law as s e a r c h for
wisdom.
T h i s survey s h o w s t h a t w i t h t h e e x c e p t i o n of J . M a r b o c k a n d
P . S . F i d d e s scholars did n o t a t t e m p t t o discuss Ben Sira's c o n c e p t
a n d c o r r e l a t i o n of w i s d o m a n d law in a m e t h o d o l o g i c a l l y satisfy
ing m a n n e r . V e r y o f t e n t h e y s i m p l y observe o n e o r t w o results of
t h e i d e n t i f i c a t i o n , m a k e s o m e r e m a r k s o n his c o n c e p t of law, or
speculate on the motives behind the identification. In order to
arrive a t a c o m p r e h e n s i v e a n d s o u n d u n d e r s t a n d i n g of t h e c o n
c e p t i o n of law a n d w i s d o m in Sir we have t o deal a d e q u a t e l y w i t h
(1) B e n Sira's c o n c e p t of w i s d o m w i t h special e m p h a s i s o n its re
l a t i o n w i t h c r e a t i o n , salvation h i s t o r y , a n d t h e " f e a r of t h e I x ) r d " ,
(2) t h e f u n c t i o n a n d i m p o r t a n c e of t h e law, a n d (3) t h e n a t u r e of
his i d e n t i f i c a t i o n of law a n d w i s d o m , t h e r a t i o n a l e b e h i n d t h e
i d e n t i f i c a t i o n , a n d its c o n s e q u e n c e s . T h e first a r e a has b e e n suffi
ciently r e s e a r c h e d b y J . M a r b o c k , O . R i c k e n b a c h e r , a n d M. L o h r .
T h e s e c o n d a r e a will r e q u i r e m o r e exegetical w o r k t h a n has u s u a l l y
b e e n d o n e . It is h o p e d t h a t this p r o c e d u r e , t o g e t h e r w i t h a m o r e
c o m p r e h e n s i v e discussion of all t h e relevant t e x t s regarding t h e
t h i r d a r e a a n d a discerning r e c e p t i o n of t h e s c h o l a r l y o p i n i o n s o n
t h e s u b j e c t , will e n a b l e us t o arrive at a b a l a n c e d analysis of Ben
Sira's n o t i o n of law a n d w i s d o m .
23 P.J. Nel, Structure. 1 9 8 2 , pp.92-97 relying on T.C. Vriezen, Outline. 1 9 6 6 , pp.25ff.

2 4 J.A. Davis, Wisdom and Spirit: An Investigation of 1 Corinthians 1,18-3,20 against
the Background of Jewish Sapiential Tradition in the Hellenistic-Roman Period,
Ph.D. Diss. Nottingham, 1 9 8 2 , pp.3-10. The remarks of J. Blenkinsopp, Wisdom
and Law, 1 9 8 3 , on the identification of \aw and wîsdom are very limited dealing
only with Sir 24 ( p p . l 4 3 f . ) .
\ 5 •S'™Concept of Wisdom
§2 Ben Sira's Concept of Wisdom
In this s e c t i o n w e are able t o utilize a n d s u m m a r i z e t h e analyses

a n d c o n c l u s i o n s of J . M a r b o c k ( 1 9 7 1 ) , O . R i c k e n b a c h e r ( 1 9 7 3 ) ,
a n d M. L o h r ( 1 9 7 5 ) ^ ^ . T h e y discuss generally t h e s a m e w i s d o m
p e r i c o p e s : 1,1-10; 4 , 1 1 - 1 9 ; 6 , 1 8 - 3 7 ; 1 4 , 2 0 - 1 5 , 1 0 ; 1 9 , 2 0 - 2 4 ; 2 0 , 2 7 -
3 1 ; 2 1 , 1 1 - 2 8 ; 2 4 ; 3 7 , 1 6 - 2 6 ^ 6 ; 3 8 , 2 4 - 3 9 , 1 4 ; 5 1 , 1 3 - 3 0 2 ^ . T h e pas
sages 1,1-10, a n d 2 4 , 1 - 3 4 can b e c o n s i d e r e d as s u m m a r i e s of t h e
w i s d o m c o n c e p t i o n of B e n Sira r e g a r d i n g w i s d o m ' s c r e a t i o n a l a n d
salvation-historical a s p e c t s .
It is generally agreed t h a t w i s d o m in S i r a c h has a t w o - f o l d
c h a r a c t e r : (1) It is a c o s m o l o g i c a l e n t i t y , a n d (2) it is t h e salvation-
h i s t o r i c a l p o s s e s s i o n of Israel^*. We will p r o c e e d a l o n g t h e s e lines
in o u r discussion of Ben Sira's w i s d o m c o n c e p t i o n .
2.1. Wisdom and Creation
2.1.1. The universality of wisdom. T h e fact t h a t w i s d o m w h i c h

is G o d ' s w i s d o m ( 1 , 1 ; 2 4 , 3 - 4 ; cf. 1,8; 4 2 , 1 8 c . 2 0 ) a n d c r e a t i o n
w h i c h is G o d ' s c r e a t i o n are very closely r e l a t e d e m p h a s i z e s t h e
u n i v e r s a l i t y of w i s d o m . W i s d o m was i m p a r t e d b y G o d t o "all his
w o r k s " ( 1 , 9 c ) a n d t o "all flesh" ( l , 1 0 a ) 2 ^ . W i s d o m rules over t h e
25 See further P.E. Bonnard, La Sagesse en personne, 1 9 6 6 , p p . 5 3 - 8 0 ; J . L . Crenshaw,

Old Testament Wisdom, 1 9 8 2 , p p . 1 4 9 - 1 7 3 .
26 Discussed only by O. Rickenbacher, Weisheitsperikopen bei Ben Sira, OBO 1, 1 9 7 3 ,
pp.173-175.
27 The wisdom terminology of Ben Sira is listed by J. Marbock, Weisheit, pp.13-15.
28 C f . J . Marbock, o.c, p.62; M. Hengel,/ucfenfum, p . 2 8 4 ; E . Zenger, "Spate Weisheit",
pp.48f.; H.F. Weiss, Untersuchungen, p. 197. G. von Rad, Weisheit, p.242 distin
guishes t w o senses of the term 'wisdom' in Sir: it is the primeval order which
confronts man objectively, and it is a human characteristic which o n e should be
anxious t o acquire, and calls this usage a "strangely ambivalent phenomenon"
(ibid.).
29 On the expression "all flesh" in Sir see O. Rickenbacher, Weisheitsperikopen,
pp.25-28. The term ra ^ma in 1,9 (and in 16,26; 17,8; 3 9 , 1 6 ) refers to God's
creation; the underlying Hebrew equivalent is Hlfyia; cf. D. Barthelemy, O. Ric
kenbacher, Konkordanz zum Hebrdischen Sirach, 1 9 7 3 , pp.232f. who list 32 pas
sages in which DU/ya is translated by ipyov. Sec also M. Lohr, Bildung aus dem
Glauben, 1 9 7 5 , p.26; J. Haspecker, Gottesfurcht bei Jesus Sirach, 1 9 6 7 , pp.67,78,
153,332.
Wisdom and Creation 1 7
e n t i r e e a r t h as well as over all p e o p l e s a n d n a t i o n s ( 2 4 , 6 ) . T h e activ

i t y of w i s d o m k n o w s n o geographical or n a t i o n a l barriers as it in
clud e s all spaces a n d all n a t i o n s . T h i s r u l e of w i s d o m is clearly t h e
e x p r e s s i o n of its divine f u n c t i o n : i n t h e a c t i v i t y a n d rule of wis
d o m G o d himself rules a n d is active^*^.
2.1.2. The order of creation. T h e w i s d o m of G o d is m a n i f e s t in

t h e o r d e r of c r e a t i o n ( 1 6 , 2 4 - 1 7 , 1 4 ; 3 9 , 1 4 - 3 5 ; 4 2 , 1 5 - 4 3 , 3 3 ) . This
n o t i o n is especially e v i d e n t in t h e large p e r i c o p e 1 6 , 2 4 - 1 7 , 1 4 ^ .
G o d ' s wise o r d e r of c r e a t i o n is m a n i f e s t in all r e a l m s : in t h e cos
mos (16,24-28), on earth a m o n g man (16,29-17,10), and particu
larly a m o n g G o d ' s elect p e o p l e ( 1 7 , 1 1 - 1 4 ) .
The first part of the pericope 16,24-17,14 indicates that God assigned to his works,
w h e n he created them, their "portion" (fiepK) with regard to their being ( I 6 , 2 4 H ;
1 6 , 2 6 G ) 3 ' . He "set in order" his works and their spheres of activity forever ( 1 6 , 2 7 ) .
In the second realm such an order can be found as well: God has set a fixed span of
life for man (17,2) and assigned to him the tasks of ruUng over creation ( 1 7 , 2 b . 3 - 4 ) ,
of discerning between good and evil ( 1 7 , 7 ) , and of praising him (17,8). God's order
of life is most distinct in the third realm, i.e. among his people. 1 7 , 1 4 summarizes
what had been said in the previous verses: God's commandments are implicit in the
order of creation; conduct in human and divine affairs has been disclosed in a funda
mental w a y 3 2 . - This order is reflected in the very structure of this passage^^. In all
three parts, Ben Sira refers t o law and commandments: God's works o b e y his "word"
(idi7/ia, 1 6 , 2 8 ) ; man is filled with the fear of God ( 1 7 , 8 ) ; and God's people received
at Sinai the "laws of life" (voiiot: fu)TJ(;, 1 7 , 1 1 ) , h i s "laws" (rd KotMara, 1 7 , 1 2 ) , a n d
his commandments (17,14^. — The concept of order is further conveyed by the fact
that in Sirach God's creational activity can be understood as "mathematisches Zah-
len, Bestimmen und Zuweisen"*^.- This can be seen in terms like "number" (apii>ji<5c,
1 7 , 2 ; cf. 1,9), "to assign, to order"(StacrT^WoJ, 1 6 , 2 6 ) , "to order" (KOOMÔ), 1 6 , 2 7 ) ,
and "portion" (/J^/3t<r, 1 6 , 2 6 ) .
I n t h e c o n t e x t of t h e h y m n in 3 9 , 1 4 c - 3 5 B e n Sira e m p h a s i z e s
t h e g o o d n e s s a n d p u r p o s e fulness of all w o r k s of G o d in b o t h crea
t i o n a n d h i s t o r y ( 3 9 , 1 6 . 3 3 ) . T h e o r d e r i n h e r e n t in c r e a t i o n is
m a d e e x p l i c i t w i t h t h e sapiential t e r m s inyn ( 3 9 , 1 6 . 2 1 . 3 3 . 3 4 ) ,
nya ( 3 9 , 2 8 ) , ny"? ( 3 9 , 3 0 ) ^ ^ G o d ' s a c t i v i t y inya (cf. also 1 0 , 4 ;
30 Cf. J. Marbock, Weisheit, p,62 w h o points out that such sweeping statements of an
all-encompassing rule are made in the OT only of God (cf. p.62 n.72 for references).
31 Cf. the translation of G. Sauer, "Jesus Sirach", JSHRZ HI/S ( 1 9 8 1 ) 5 4 6 . O. Ricken-
backer, Weisheitsperikopen, p. 148 follows S and relates the verse to the stars.
32 Cf. O. Rickenbacher, o.c., p p . l 4 8 f .
33 C f . J . Marbock, Weisheit, p . l 3 6 .
34 J. Marbock, o . c , p . 1 3 7 .
35 For a discussion of the term nj? in its sapiential usage see J. Marbock, o.c, pp.l40f.
18 Ben Sira's Concept of Wisdom
4 3 , 6 ) i n d i c a t e s t h e p u r p o s e f u l n e s s a n d w i s d o m of his w o r k s . T h e
c r e a t i o n is d e s c r i b e d as b e i n g " g o o d " , m a r k e d b y h a r m o n y ( 3 9 , 1 6 .
3 3 ; cf. G e n 1,31). G o d ' s acts a n d p l a n s k n o w t h e i r p r o p e r t i m e . I n
this c o n t e x t " p u r p o s e , r e q u i r e m e n t , b e n e f i t " is a k e y t e r m
for Ben Sira expressing t h e p u r p o s e f u l n e s s of c r e a t i o n ( 3 9 , 1 6 . 2 1 .
3 0 . 3 3 ; 4 2 , 3 3 ) ^ . F u r t h e r , Ben Sira uses p V n in t h e sense of a
discernible o r d e r a n d a l l o c a t i o n b y G o d ( 3 9 , 2 5 ; cf. also 7 , 1 5 ; 1 5 ,
9 ; 1 6 , 2 6 G ; 4 0 , 1 ; 4 4 , 2 ) . He links G o d ' s c r e a t i o n a l a c t i v i t y very
closely w i t h G o d ' s o r d e r i n g a n d o r g a n i z i n g assigning: pbn is o f t e n
used parallel t o s i a a n d is o f t e n i d e n t i c a l w i t h N 1 2 ( 3 1 , 1 3 . 2 7 = 3 4 ,
1 3 . 2 7 G ; 38,1). These terms guarantee the purposefulness and
o r d e r in G o d ' s c r e a t i o n a n d in G o d ' s acts in h i s t o r y as well.
T h e t h i r d large h y m n o n c r e a t i o n in 4 2 , 1 5 - 4 3 , 3 3 ^ ' focuses o n
the 'iffy^ ( 4 2 , 1 5 - 1 6 ) , t h e w o r k s of c r e a t i o n , a n d o n G o d ' s act
ing a n d ruling in c r e a t i o n a n d in history^*. B e n Sira stresses t h e
fact t h a t G o d ' s w o r k s in n a t u r e are t h e r e v e l a t i o n of his T I 3 D ( 4 2 ,
1 6 - 1 7 . 2 5 ; 4 3 , 1 - 2 . 1 2 ) ^ ^ . Again h e p o i n t s o u t t h e o r d e r a n d pur
posefulness of c r e a t i o n ( 4 2 , 2 3 - 2 5 ; 4 3 , 6 . 1 0 ) . T h e s e c o n c e p t s are
h e r e closely l i n k e d w i t h G o d ' s o m n i s c i e n c e a n d w i s d o m ( 4 2 , 1 8 -
2 0 ) w h i c h o b v i o u s l y g u a r a n t e e this o r d e r . I n this p e r i c o p e Ben
Sira's u l t i m a t e p u r p o s e in his discussion of t h e o r d e r of c r e a t i o n
b e c o m e s o b v i o u s : his final goal is t h e praise of G o d w h i c h is t o
lead t o faith- in G o d ' s w i s d o m , i.e. in G o d himself w h o is active in
c r e a t i o n a n d h i s t o r y ( 4 3 , 2 8 - 3 2 ; cf. 1,2-3; 18,4-7)^"^.
T h e w o r k s of c r e a t i o n are t h u s r e g a r d e d as o n e p a t h t o w i s d o m :
" D e r M e n s c h k a n n die zugiingliche Seite d e r Weisheit e r k e n n e n ,
s o wie sie sich i h m d u r c h ihre W e r k e erschliefit"*'. Ben Sira pre-
36 The root " [ I S is further used in 8 , 9 ; 10,26; 12,5; 1 3 , 6 ; 1 5 , 1 2 ; 3 5 , 2 . 1 7 ; 3 7 , 8 ;

38,1.12; 42,21.
37 On this pericope see M. Lohr, Bildung, pp.80-94.
38 God's works in creation are the subject of 1,9.16.26.27; 17,8; his acting in history
is thus designated in 11,4; 18,4; 3 3 ( 3 6 ) , 1 5 ; 3 9 , 1 6 . 3 3 . See J . Marbock, Weisheit,
pp.l47f.
39 This does not, however, constitute an argument for the existence of God from the
design of creation. Contra J.G. Snaith, Ecclesiasticus, 1 9 7 4 , p . 2 1 0 . God's existence
was not denied by Ben Sira's contemporaries.
4 0 Cf. H. Duesberg, L Fransen, Scribes, p . 6 6 1 , followed by J. Marbock, o . c , p.151 . J .
Haspecker, Gottesfurcht, pp.67f., 152f. points out that for Ben Sira the goal of
creation is the fear of the Lord.
41 M.S. Segal, Sepher Ben Sira' 1 9 5 8 , ad Sir 1,6 quoted by O. Rickenbacher, Weis
heitsperikopen, p.24.
Wisdom and Creation 19
sents t h e secrets of c r e a t i o n as cause of the i n q u i r y i n t o t h e locus

a n d origin of w i s d o m (cf. 1,2-3.6)'''2. B u t t h e r o o t a n d t h e secrets
of w i s d o m are essentially h i d d e n for m a n a n d can b e m a d e k n o w n
o n l y b y revelation (cf. 4 , 1 8 ; 2 4 , 2 3 - 2 9 ) .
2.1.3. The wisdom figure. I n t h e c o n t e x t of Sir 2 4 w h i c h refers

t o an ' o b j e c t i v e ' r e l a t i o n s h i p b e t w e e n w i s d o m a n d c r e a t i o n it has
b e e n c l a i m e d r e p e a t e d l y t h a t this ' w i s d o m s p e c u l a t i o n ' has a
mythological background.
W.L. Knox was the first to point out an alleged "affinity to a Syrian Astarte with
features of Isis'"^^. This view was defended and developed by H. Ringgren''^^ and
especially H. Conzelmann'^5_ M . Hengel agrees with this interpretation stating that
the mythological background of the wisdom speculation is particularly obvious as
the parallels to the Hellenistic Isis aretalogies are firmly estabhshed'*^. J . Marbock
and others follow this view*^^.
R e c e n t l y B. Lang voiced his d i s a g r e e m e n t w i t h this seemingly

prevailing view. F o r m a l affinities say n o t h i n g a b o u t t h e p r o v e n
a n c e of t h e c o n t e n t w h i c h , in this case, can be derived from t h e
Israelite tradition"**. A n d even t h e f o r m a l affinities, i.e. the g e n r e
of t h e a r e t a l o g y , are n o t u n e q u i v o c a l .
4 2 C f . J . Marbock, Weisheit, p . 3 2 .
43 W.L. Knox, "The Divine Wisdom",/rftS 88 ( 1 9 3 7 ) 2 3 6 .
4 4 H. Ringgren, Word and Wisdom: Studies in Hypostatization of Divine Qualities and
Functions in the Ancient Near East, 1947, pp.l44ff. See also U. Wilckens, Weisheit
undTorheit, 1959, p p . 1 6 0 - 1 7 0 (pp.165-168 on Sir 24).
4 5 H. Conzelmann, "Die Mutter der Weisheit", 1964, p p . 2 2 5 - 2 3 4 (= Theologie als
Schriftauslegung, 1 9 7 4 , p p . 1 6 7 - 1 7 6 ) arguing that Sir 24,3-6 represents "ein prak
tisch wortlich aufgenommenes, nur an zwei Stellen leicht retouschiertes Lied auf
Isis" (p.228).
46 M. Henget Judentum, pp.284-287; supported by O. Kaiser, in VuF 27 ( 1 9 8 2 )
8 4 f.
47 J. Marbock, o.c, p p . 4 8 - 5 4 ; B.L. Mack, Logos, p.40; E. Schiissler Fiorenza, "Wis
d o m Mythology and the Christological Hymns of the New Testament", Aspects of
Wisdom, ed. R.L. WUken, 1975, p p . 2 6 - 3 1 ; J.C.H. Lebram, "Jerusalem, Wohnsitz
der Weisheit", Studies in Hellenistic Religions, ed. M.J. Vermaseren, 1 9 7 9 , pp. 1 1 4 ,
119f., 120-128 (assuming further the influence of Athene); B. Vawter, "Prov
8,22", JBL 99 ( 1 9 8 0 ) 206; also J . Blenkinsopp, Wisdom and Law, p p . l 4 3 f . w h o
believes that Ben Sira's identification of wisdom and law is dependent upon the Isis
aretalogies and was therefore "natural" since Isis (Matt) stood for cosmic order and
presided over the administration of law.
48 B. Lang, Frau Weisheit, 1 9 7 5 , pp.152-154. Lang concludes: "Nicht die Gottin Isis,
sondcrn Frau Weisheit als erstes und Gott nahestehendes Geschopf ist Vorbild der
Sophia in Sir 2 4 . An Motive anderer biblischer Schopfungstexte ankniipfend, hat
20 Sira's Concept of Wisdom
An aretalogy is a genre of Greek-Hellenistic literature which acclaimed the aretai,

i.e. the miraculous deeds o f a god or of a miracle-working hero. J . Marbock admits
that in Sir 24 the main characteristic of an aretalogy is missing, viz. the documenta
tion of divine power in a miracle'^^.
Closely r e l a t e d with t h e q u e s t i o n of t h e b a c k g r o u n d of Sir 2 4

is t h e q u e s t i o n w h e t h e r w i s d o m in Sir 2 4 is a h y p o s t a s i s or n o t .
T h e m a j o r i t y of scholars regard w i s d o m h e r e as h y p o s t a s i s ' ^ . This
i n t e r p r e t a t i o n is, h o w e v e r , n o t u n d i s p u t e d ^ ' . R e c e n t l y J . M a r b o c k
c o n c l u d e d in his e x t e n s i v e discussion of Sir 2 4 " d a S es n i c h t Ziel
des Selbstpreises sein k a n n , e i n e klar u m r i s s e n e P e r s o n o d e r H y -
p o s t a s e zu z e i c h n e n , s o n d e r n d u r c h die D a r s t e l l u n g des Wirkens
u n d der A t t r i b u t e der Weisheit zu zeigen, w o u n d wie G o t t e s
Niihe, seine G e g e n w a r t u n d sein Wirken sich e r f a h r e n lafit"^^ . Fur
t h e r , M a r b o c k a r g u e d t h a t B e n Sira's divine w i s d o m , t h e w i s d o m
' f r o m a b o v e ' , m u s t n o t b e u n d e r s t o o d as a n i n t e r m e d i a r y b e i n g
b e t w e e n G o d a n d c r e a t i o n n o r as a h y p o s t a s i s . W i s d o m is r a t h e r a
poetic personification expressing God's nearness, God's acts, and
God's personal call'^.
Before we discuss Ben Sira's c o n c e p t i o n of l a w we have to clarify
first t h e r e l a t i o n s h i p b e t w e e n w i s d o m a n d s a l v a t i o n - h i s t o r y in Ben
Sira's t h o u g h t .
2.2. Wisdom a n d Salvation-History
Jesus Sirach ein eigenstandiges Bild von der Sophia entworfen" (P.154). Cf. G.
Pfeifer, Ursprung und Wesen der Hypostasenvorstellungen im Judentum, 1967,
p . 3 1 ; P.S. Fiddes, Hiddenness of Wisdom, 1976, p p . 1 2 6 - 1 3 2 stating that there is
nothing in Sir 24 "which requires, or is illuminated by, the influence of the figure
of Isis" ( p . l 3 2 ) . Recently H. Gese, "Wisdom", WB7'3 ( 1 9 8 1 ) 35f. rejected the view
that Sir 2 4 is based o n a pagan myth.
49 J. Marbock, Weisheit, p.48 n . l 3 . With regard to the aretalogy see P. Weimar, "For-
men friihjUdischer Literatur", Literatur und Religion des Friihjudentums, ed. J.
Maier et al., 1973, p p . l 2 8 f . with bibliography.
50 Cf. W. Schencke, Chokmah, p p . 2 8 - 3 2 ; N. Peters, Das Buch Jesus Sirach, 1913,
p.7; H. Ringgren, Word, p.l 1 3 ; idem. Art. "Hypostasen", RGG 3 (1959) 5 0 4 - 5 0 6 ;
M. Hengel, Judentum, p p . 2 7 5 - 2 8 2 , 2 8 7 - 2 8 9 ; H.H. Schmid, Wesen und Geschichte
der Weisheit: Eine Untersuchung zur altorientalischen und israelitischen Weisheits-
Uteratur, BZAW 1 0 1 , 1966, p p . l 4 9 - I 5 5 ; G. Pfeifer, o.c, p p . 2 8 - S l .
51 Cf. the scholars cited b y J. Marbock, o . c , p.66 n.84 and p.l 3 0 n.3.
52 J. Marbock, o . c , pp.65f.
53 J. Marbock, Weisheit, p p . l 2 9 f . , followed by J.D.G. Dunn, Christology, 1980, pp.
1 7 0 , 1 7 2 (with n.37 o n pp.326f.); cf. also J.L. Crenshaw, Old Testament Wisdom,
1982, p.72.
Wisdom and Salvation-History 21
2.2.1. The origin of wisdom. B e n Sira w a n t s t o m a k e it clear

t h a t G o d possesses all w i s d o m a n d is t h e o n e s o u r c e of t r u e wis
d o m ( 1 , 1 ; 2 4 , 3 ) . T h i s is t h e s e c o n d p a t h t o w i s d o m : G o d reveals
t o m a n . Revealed w i s d o m is napd Kvpiov, from Y a h w e h ( l , ! ) ' " * . It
" c a m e f o r t h from t h e m o u t h of t h e M o s t H i g h " ( 2 4 , 3 a ) . This
p h r a s e relates w i s d o m very closely t o t h e W o r d o f G o d w h i c h is, in
t h e or, r e p e a t e d l y d e s c r i b e d as p r o c e e d i n g from t h e " m o u t h of
G o d " ^ ' . Wisdom is also c o n c e i v e d of as a gift of G o d ( 1 , 1 0 . 2 6 ; 1 7 ,
1 1 ; 3 8 , 6 ; 4 3 , 3 3 ; 4 5 , 2 6 ; 5 0 , 2 3 ) . G o d is t h e u l d m a t e s o u r c e of
wisdom.
2.2.2. Wisdom and Israel. F o r Ben Sira, w i s d o m is active in his

t o r y ( 1 , 9 - 1 0 ; 2 4 , 6 - 1 2 ; 1 7 , 6 - 9 ; 4 3 , 3 3 ) . I n his great w i s d o m h y m n in
c h a p . 2 4 h e c o n c e n t r a t e s o n t h e locus of w i s d o m in t h e c o s m o s
a n d a m o n g m a n ' ^ . Wisdom finally finds a dwelling p l a c e ( K O T ^ T T -
avaei') a n d i n h e r i t a n c e {iiaTaK\r}povonri&r]Ti) in Israel ( 2 4 , 8 ) : " D i e
voll e n t f a l t e t e Weisheit ist n u r in Israel zu f i n d e n " ' ' . I t is n o t
c o i n c i d e n t a l t h a t t h e terms o f t h e ' t h e o l o g y of t h e a r k ' t h e place
of rest ( n n u n ) a n d t h e i n h e r i t a n c e (n'?na) — a p p e a r in this
context^*.
God's wisdom is where God's mercy is ( 1 , 2 7 ; 3 5 , 1 4 ) 5 9 . God's wisdom is where
God's love is. The OT repeatedly points out that Israel is the very sphere of God's
love (Deut 7 , 8 . 1 3 ; 1 0 , 1 3 ; 2 3 , 5 ; 3 3 , 3 ; Ez 16,8; Is 6 3 , 9 ; 4 3 , 4 ; Hos 1 1 , 4 ; 14,4). T h e
focus o f this divine love towards Israel is his holy city. G o d loves Mount Zion (Ps
78,68) and the gates of Zion (Ps 8 7 , 2 ) . He has chosen Zion and made it his dwelling
place (Ps 1 3 2 , 13-14). Sir 24,8-12 resumes this tradition of thought. In the OT wis-
54 On mpa with genitive see BDR § 2 3 7 . 1 .

55 T h e following passages refer to the mn"' T3T in the sense of the prophetic speech
as proceeding from the mouth of G o d : Is 1,20; 3 4 , 1 6 ; 4 0 , 5 ; 4 5 , 2 3 ; 4 8 , 3 ; 5 5 , 1 1 ;
62,2 :Jer 9 , 1 1 . 1 9 ; 15,19; 2 3 , 1 6 ; Ez 3 , 1 7 ; 33,7; Hos 6,5; Mi 4,4; 2Chr 3 6 , 1 2 . Other
passages state that D''DDU?a (Ps 1 1 9 , 1 3 ) , m m (Ps 1 1 9 , 7 2 ) , n i i y (Ps 1 1 9 , 8 8 ) ,
m s a and a ' p i n ( j o b 23,12) come from the "mouth of God". In Prov 2,6 it is
stated that wisdom (n?30n), knowledge ( n y T ) , and understanding ( n 3 i a n )
come from the "mouth of God". Cf. K. Weiss, Art. "ardna", ThWNT 7 ( 1 9 6 4 ) 6 9 6 .
56 On the wisdom concept in Sir 2 4 see recently J.C.H. Lebram, "Jerusalem, Wohn
sitz der Weisheit", Studies in Hellenistic Religions, ed. M.J. Vermaseren, 1 9 7 9 ,
p p . 1 0 3 - 1 2 8 ; H. Gese, "Wisdom", HBT 3 ( 1 9 8 1 ) 32-25.
57 M. Lohr, Bildung, p . 4 3 . Cf. J.C.H. Lebram, a.c., p p . 1 1 2 - 1 2 0 w h o stresses the rela
tion between wisdom and the Israelite cult and history in Sir 2 4 . See also J . L .
Crenshaw, Old Testament Wisdom, pp.149 158.
58 C f . H . Gese, a.c., p.34.
59 C f . J . Marbock, Weisheit, p p . 2 7 - 3 0 ; O . Rickenbacher, Weisheitsperikopen, pp.32f.
dom literature, for all practical purposes, Israel does not occur^''. For Ben Sira,
Israel, Jerusalem, and Zion constitute a prominent t h e m e S l .
G o d ' s w i s d o m f o u n d a " d w e l l i n g p l a c e " a n d a " p l a c e of r e s t " in

Israel. T h e o n l y passage in t h e O T w h i c h c a n be c o m p a r e d is Prov
1 4 , 3 3 : " W i s d o m r e p o s e s in t h e h e a r t of t h e d i s c e r n i n g " . Ben Sira
refers t o t h e c o n c e p t of " r e s t " ( n u ) several times^^. He p i c t u r e s
w i s d o m as seeking r e s t a n d a d w e l l i n g p l a c e ( 2 4 , 7 ) w h i c h she final
ly finds in Z i o n ( 2 4 , 8 . 1 1 ) . T h u s Israel e n t e r s i n t o G o d ' s r e s t .
This rest w h i c h G o d has given t o w i s d o m in Israel c a n be s h a r e d
b y o t h e r s : " F o r at l e n g t h y o u will find h e r r e s t , a n d she shall b e
t u r n e d for y o u i n t o g l a d n e s s " ( 6 , 2 8 ) . As t h e dwelling place^^ of
w i s d o m , Israel is h e r " i n h e r i t a n c e " ^ : w i s d o m h a d b e e n l o o k i n g
for a n i n h e r i t a n c e ( 2 4 , 7 ) w h i c h she f o u n d , o n a c c o u n t of G o d ' s
initiative, in Israel ( 2 4 , 8 ) . In this i n h e r i t a n c e of G o d , w i s d o m
t a k e s r o o t ( 2 4 , 1 2 ) a n d p r o s p e r s ( 2 4 , 1 3 - 1 7 ) . W i s d o m shares h e r in
h e r i t a n c e w i t h all t h o s e w h o seek h e r ( 2 4 , 1 8 - 2 0 ) . A n d all this is
t h e T o r a h , as i n h e r i t a n c e of J a c o b ( 2 4 , 2 3 ) .
T h u s , t h e l o c u s of w i s d o m is J a c o b a n d Israel ( 2 4 , 8 ) , t h e t e m p l e
(24,10a), Zion (24,10b), and Jerusalem (24,11). T h e section 24,
8-12 "clarifies t h a t w i s d o m is t h e divine shekina o n Z i o n ... i.e.
t h e cult w h i c h , as r e v e l a t i o n on Sinai, forms t h e c e n t e r of t h e
Torah
T h e m a j o r i t y of passages referring to Israel is t o be f o u n d in t h e
laus patrum^. Wisdom p l a y s a n i m p o r t a n t p a r t in t h e h i s t o r y of
6 0 See the brief discussion in O. Rickenbacher, o.c, p.159 w h o cites Prov 1,1; Qoh
1,12 as exceptions having no theological significance.
61 Cf. O. Rickenbacher, o.c, p p . I 5 9 - 1 6 2 .
62 Cf. O. Rickenbacher, o.c, p p . l 3 8 f . for references.
6 3 In 2 4 , 7 ; 2 8 , 1 6 ; 4 7 , 1 2 - 1 3 the concept of "rest" is combined with the notion of
"dwelling".
6 4 In Deut 12,9-10; 25,19 the terms "rest" and "inheritance" are closely related.
Cf. G.von Rad, Theologie, 1, p.237 ;idem, Gesammelte Studien zum Alten Testa
ment, p p . 8 7 - I 0 8 ; J . Marbock, Weisheit, p . 6 2 .
65 H, Gese, "Wisdom", HBT 3 f 1981) 34. G. Vermes, Scripture and Tradition in Juda
ism, SPB 4 , 2 l 9 7 3 , p.31 points out that in 2 4 , 1 0 - 1 3 the word "Lebanon" is used in
relation t o the temple. It is totally inadequate to interpret 24,1-22 as seeing wisdom
as city- and country-goddess w h o secures the welfare of state and people; contra
J.C.H. Lebram, "Jerusalem", 1979, p p . l l 5 - I 1 9 , 1 2 4 - 1 2 7 .
66 4 4 , 2 3 ; 4 5 , 5 . 1 1 . 1 6 . 1 7 . 2 2 . 2 3 ; 46,1 ;47,2.1 l G . 1 8 . 2 3 ; 5 0 , 1 3 . 1 7 . 2 0 . 2 2 ; 5 1 , 1 2 c . e . f . o ( H ) .
Cf. also F-. Janssen, Gottesvolk, 1 9 7 1 , pp.16-33 on Ben Sira's "geradliniges Ge
schichtsbild" (p.l 6).
Israel. In his i n t r o d u c t i o n ( 4 4 , 1 - 1 5 ) , Ben Sira describes t h e l e a d e r s ,

kings, a n d p r o p h e t s of Israel as wise m e n ( 4 4 , 3 - 4 . 1 5 ) . T h e w i s d o m
of S o l o m o n is n a t u r a l l y e m p h a s i z e d ( 4 7 , 1 2 . 1 4 . 1 7 ) . Moses is de
scribed as having received t h e " l a w of life a n d insight ( e T r t a T J j / X T } ) "
( 4 6 , 5 ; cf. 1 7 , 1 1 ) .
We have seen t h a t w i s d o m is closely l i n k e d w i t h Israel a n d h e r
h i s t o r y : J a c o b , Israel, t h e i n h e r i t a n c e , t h e p e o p l e , t h e h o l y c i t y ,
Z i o n , J e r u s a l e m , t h e t e m p l e — t h e y are all t h e l o c u s of w i s d o m ^ ' .
2.2.3. Wisdom and cult. Closely r e l a t e d w i t h the t h e m e of

w i s d o m a n d Israel is t h e r e l a t i o n s h i p b e t w e e n B e n Sira's c o n c e p t
of w i s d o m a n d Israel's c u l t ^ . This is n o t surprising since B.en Sira
was a pries t®^.
Besides t h e m a i n c u l t p e r i c o p e s 7 , 2 9 - 3 1 ; 3 1 , 2 1 - 3 2 , 2 0 ; 3 8 , 9 - 1 1 ;
4 5 , 2 3 - 2 6 B e n Sira c o m e s t o s p e a k of Israel's cult in o t h e r c o n t e x t s
as well (cf. 7 , 8 - 1 0 ; 1 4 , 1 1 G ; 2 4 , 1 0 - 1 1 . 1 5 ; 4 5 . 1 4 - 1 6 ; 4 6 , 1 6 ; 4 7 , 2 ;
4 9 , 1 , 5 0 , 1 - 2 1 ) . We will briefly c o m m e n t o n t h e s e passages, follow
ing t h e analyses of H . S t a d e l m a n n .
In 7,8-10 Ben Sira argues against the misconception of the sacrifice as oûj op^ra-
tum. It is the ethical disposition of the person who is sacrificing which decides
the effectiveness of the sacrifice. 7,29-31 contains a summons to proper behaviour in
cultic matters which is, for Ben Sira, not (!) the product of nomism but essentially
the manifestation of an attitude of the heart marked b y a living piety (love of God
and reverence for the priests) and coupled with just social behaviour ( w . 3 2 - 3 5 ) . —In
the context of his 'praise of wisdom' Ben Sira describes in 24,10-11.15 how wisdom
came to dwell in the holy city performing the priestly service in the temple. The
quintessence and climax of wisdom is her service and rule in the temple^^. Wisdom
is spoken of as one spoke of the cult of the ark, indeed as of the shekhinah^^. In v.I5
wisdom is compared with the scents of the temple. — In the lengthy tractate on the
Israelite cult in 3 1 , 2 1 - 3 2 , 2 0 BenSira first attacks the abuse of the cult by the impious
(31,21-31). This is followed by the presentation of ethical behaviour as spiritual sacri
fice (32,1-7) and by a description of the exemplary cultic behaviour of the just ( 3 2 ,
8-13). He concludes in 32,14-20 with an admonition to abstain from unjust sacri-
67 These concepts occur, besides in 2 4 , 8 - 1 2 , in the prayer in 3 6 , 1 3 - 1 7 .

68 See the recent contributions by L.G. Perdue, Wisdom and Cult, 1 9 7 7 , p p . 1 8 8 - 2 1 1
and especially H. Stadelmann, BenSira, 1 9 8 0 , p p . 4 0 - 1 7 6 .
6 9 Cf. H. Stadelmann, o.c, p p . 1 2 - 2 6 , 4 0 - 1 7 6 passim. Contra P. Sigal, Emergence,
I / I , p.227.
70 This is supported by the structure of chap. 2 4 ; w . I O - I I form the end and climax
of the second stanza ( w . 7 - l l ) in which Ben Sira describes the search of a perma
nent dwelling on earth on the part of wisdom. See H. Stadelmann, Ben Sira, pp.51-
53;J.C.H. Lebram, "Jerusalem", pp.114f.
71 H. Gese, " W i s d o m " , / / B r 3 ( 1 9 8 1 ) 3 5 .
fices. One can indeed refer t o a "Kultisierung der Sittlichkeit"72 by Ben Sira with
regard to this important pericope. - In the 'praise of the fathers' Ben Sira deals with
Aaron the high priest in 17 verses ( 4 5 , 6 - 2 2 ) whereas Moses is portrayed in only 6
verses ( 4 4 , 2 3 b 4 5 , 5 ) . Ben Sira's interest is focused on priestly figures like Phinehas
( 4 5 , 2 3 - 2 5 ) , Samuel ( 4 6 , 1 3 - 2 0 ) , and the high priest Simon II ( 5 0 , 1 - 2 1 ) , as well as o n
kings w h o stood up for the cult, like David ( 4 7 , 1 - 1 1 ) , S o l o m o n ( 4 7 , 1 2 - 2 3 ) , Hezekiah
( 4 8 , 1 7 - 2 2 ) , and Josiah ( 4 9 , 1 - 3 ) 7 3 .
2.2.4. Wisdom and the fear of the Lord. T h e t h e m e of t h e fear

of t h e L o r d is so p r o m i n e n t in Sirach t h a t J . H a s p e c k e r c o u l d d e
s i g n a t e this c o n c e p t as " G r u n d t h e m a u n d w i c h t i g s t e s Bildungsan-
liegen Sirachs in seiner p a d a g o g i s c h e n S c h r i f t " ' * , i n t e r p r e t i n g it as
t h e f o r m a l a n d m a t e r i a l c l i m a x even of t h e w i s d o m p e r i c o p e s ^ ' .
E v e n t h o u g h this last n o t i o n is e x a g g e r a t e d ^ ' it is n e v e r t h e l e s s
o b v i o u s t h a t t h e c o n c e p t of t h e fear of t h e L o r d is a n i m p o r t a n t
f e a t u r e in B e n Sira's w i s d o m b o o k : " D e r Sirazide fragt n i c h t n a c h
der G o t t e s f u r c h t . Diese ist fiir i h n eine g r u n d l e g e n d v o r g e g e b e n e
religiose G r o B e " " .
I n 1,10 B e n Sira m e n t i o n s t h e fear of t h e L o r d for t h e first
t i m e : it is d e m a n d e d in o r d e r t o a c q u i r e w i s d o m ' * . This n o t i o n is
e x p a n d e d in 1,11-20'^ w h e r e t h e fear of t h e L o r d is d e s c r i b e d as
t h e w a y t o v r i s d o m : t h e fear of t h e L o r d is t h e b e g i n n i n g o r es
s e n c e {dpxv) of w i s d o m ( v . l 4 ) , t h e fullness of w i s d o m [ixXriayiOvri
CToî'a?, V . 1 6 ) , t h e c r o w n of w i s d o m {are(t>avo(; 0 o 0 t ' a ? , v . l 8 ) , a n d
72 Cf. H. Stadelmann, o . c , pp.92ff. passim.

73 Cf. the statement of L.G. Perdue, Wisdom and Cult, p.191 that "in a perusal of this
eulogy, Sirach may be seen most certainly as a loyalist t o the priestly institution of
the post-exilic cult, and especially to the office of the high priest". Cf. also H.
Stadelmann, o . c , pp.46f.
74 i.Uasfec)i.eT, Gottesfurcht bei Jesus Sirach, AnBibl 3 0 , 1967, p . 1 9 8 .
75 Cf. J . Haspecker, o . c , p p . 9 3 , 9 8 , 1 4 1 , I 8 7 regarding Sir 1,1-10; 4 , 1 6 - 1 9 ; 6,18-37;
50,27-29.
76 Cf. the review of R. Murphy in Bib 4 9 ( 1 9 6 8 ) 121 and the remarks by G.von Rad,
Wisdom, p . 2 4 2 and J. Marbock, Weisheit, p p . 1 6 , 2 2 , 1 1 7 f . , l 32f.
77 O. Rickenbacher, Weisheitsperikopen, f.12. Ci. }.iiasêckev, Gottesfurcht,
w h o states in his conclusion: "Es wird von Sirach ein sehr intensives und lebendiges
personales Verhaltnis zu Gott vom Gottesfiirchtigen verlangt bzw. vorausgesetzt".
On the relation between wisdom and the fear of the Lord in Sir see also M. Lohr,
Bildung, pp.25-48.
78 We read "fear" (G miniscules, S) instead of "love" (G), following R. Smend,
Weisheit, 1906, p.9; J. Haspecker, o.c, pp.51-53; J. Marbock, Weisheit, p . 2 1 ;
O. Rickenbacher, o . c , p.lO; G.Sauer, in JSHRZ III/5 ( 1 9 8 1 ) 5 0 7 .
79 Cf. M. Lohr, o . c , pp.27-32.
t h e r o o t of w i s d o m ( p t f a oocpiaq/nnon ^'w:^'^, v . 2 0 ) . T h e fear of

t h e L o r d "is w i s d o m a n d i n s t r u c t i o n " ( v . 2 7 ) . In 6 , 3 6 H (= 6 , 3 7 G ) « l
t h e fear of t h e L o r d is again p r e s e n t e d as a c o n d i t i o n a n d p r e
r e q u i s i t e for w i s d o m a n d i n s t r u c t i o n (see also 1 5 , 1 - 2 ; 3 2 , 1 4 - 1 6 ;
39,6; 4 3 , 3 3 ; 50,28-29).
W i s d o m a n d t h e fear of t h e L o r d are f u r t h e r closely r e l a t e d
w i t h e a c h o t h e r b y t h e fact t h a t t h e y share t h e s a m e fruits: glory
(cf. 1,11 w i t h 4 , 1 3 ; 2 4 , 1 6 - 1 7 ) , j o y a n d gladness (cf. 1,11-12 w i t h
4 , 1 2 ; 6 , 2 8 ) , h o n o u r (cf. 1,13 w i t h 6 , 2 9 ; 2 4 , 1 6 ) , a n d l e n g t h of days
(cf. 1,12 w i t h 1,20). B o t h w i s d o m a n d t h e fear of t h e L o r d k e e p
f r o m sin ( 1 , 2 1 ; 2 4 , 2 2 ) .
2.2.5. The fruit of wisdom. T h e w a y in w h i c h Ben Sira de

scribes t h e g r o w t h a n d t h e fruit of w i s d o m equally stresses t h e
close r e l a t i o n s h i p b e t w e e n his c o n c e p t of w i s d o m a n d t h e r e a l m of
Israel's faith a n d history*^.
T h e first fruit of w i s d o m w h i c h B e n Sira m e n t i o n s is otb\u/eipTJvr^
( 1 , 1 8 ) * ^ , a n i m p o r t a n t t h e o l o g i c a l t e r m in t h e O T . " P e a c e " is
o f t e n seen as G o d ' s gift t o his people*"*. T h e n o t i o n t h a t shalom is
a r e s u l t of w i s d o m can a l r e a d y b e f o u n d in Prov 3 , 2 . 1 7 (cf. 1 2 , 2 0 ) .
" G o o d h e a l t h " (Sir 1,18b) a n d " l e n g t h of d a y s " ( 1 , 2 0 ) are f u r t h e r
results of w i s d o m . B e n Sira p o i n t s o u t e l s e w h e r e t h a t g o o d h e a l t h
is from t h e L o r d ( 2 8 , 3 ; cf. 3 8 , 2 . 1 4 G ) . In t h e O T " l e n g t h of d a y s "
(••in' TTK, O ' D ' n 3 T , L X X iiaKporijiepevaiq) is G o d ' s gift a n d
r e w a r d for faithfulness' t o his c o m m a n d e m e n t s ( D e u t 4 , 4 0 ; 5 , 3 3 ;
6 , 2 ; 1 1 , 8 - 9 . 1 8 - 2 1 ; 3 2 , 4 7 ) . I n 4 , 1 2 T I S T " g o o d will, favour w i t h
G o d " (as s u b j e c t ) is d e s c r i b e d as a f u r t h e r fruit of w i s d o m . This
t e r m w h i c h is q u i t e c o m m o n in Sir*' is u s e d as an e q u i v a l e n t for
80 Thus the reconstruction of H ( 2 Q 1 8 ) by F. Vattioni, Ecclesiastico, 1 9 6 8 , p.7.

81 On this verse see J. Haspecker, o.c, pp.60-64,130f.
82 It seems that this theme has never been discussed previously in detail.
83 O. Rickenbacher, Weisheitsperikopen, p.13 follows R. Smend, hesitatingly, in tak
ing the fear of the Lord as subject. However, it is at least equally plausible to take
wisdom as subject: both w . 1 8 . 2 0 closely relate wisdom and the fear of the Lord
with wisdom clearly being the subject in v.20b. Both verses might contain the same
imagery of the tree since aTeipavo<; aoysta"; in v . l 8 has been taken to refer to the
crown of a tree (cf. L. Alonso-Schokel, quoted by O. Rickenbacher, o.c, p. 13;
G. Kuhn in ZA W 47 ( 1 9 2 9 ) 289 wants to read nzr "shoot, sprout" and not nsr).
84 Cf. G.von Rad, Art. "ciptin?",/VilV/V^r 2 ( 1 9 3 5 ) 401f.
85 Cf. the list in O. Rickenbacher, o.c, pp.3 If.; also G. Schrenk in ThWNT 2 ( 1 9 3 5 )
74 If.
w i s d o m ( 1 , 2 7 ) , law a n d c o m m a n d m e n t s ( 2 , 1 6 ; 1 5 , 1 5 ) , a n d for
giveness ( 3 5 , 5 ) . I n t h e O T tnxT is m o s t o f t e n used for G o d ' s
favour, g r a c e , a n d g o o d will (cf. D e u t 3 3 , 2 3 ; Ps 5,1 3 ; 3 0 , 6 . 8 ; Prov
8 , 3 5 ; 1 2 , 2 ; 1 8 , 2 2 ; Is 6 0 , 1 0 ) . A n o t h e r result of w i s d o m is n 3 3 / Sofa
( 4 , 1 3 ; 6 , 3 1 ; 2 4 , 1 6 - 1 7 ; 3 7 , 2 6 ; 5 1 , 1 7 ; cf. 4 4 , 2 ) w h i c h is a charac
teristic of Y a h w e h (17,1 3 ; 3 6 , 1 9 ; 4 2 , 1 6 - 1 7 ; 4 5 , 3 ; 4 9 , 1 2 ) * ^ .
F u r t h e r fruits of w i s d o m w i t h a similar b a c k g r o u n d are blessing
( 4 , 1 3 ) , blessedness ( 1 4 , 2 0 ; 2 5 , 9 - 1 0 ) , rest ( 6 , 2 8 ) , j o y ( 4 , 1 2 G ; 6,
2 8 ) , p r o t e c t i o n ( 6 , 2 9 ) , h o n o u r ( 6 , 2 9 ; 2 4 , 1 6 ) , grace ( 2 4 , 1 6 ) , a n d
w e a l t h ( 2 4 , 1 7 ) . Finally, w i s d o m , like t h e fear of t h e L o r d , k e e p s
from sin ( 2 4 , 2 2 ) .
In 2 4 , 1 3 - 1 7 w i s d o m u n f o l d s t h e blessing of h e r p r e s e n c e in a n
impressive series of images, focusing o n h e r g r o w t h a n d fruitful-
n e s s * ' . W i s d o m p r e s e n t s herself as living, g r o w i n g , p r o s p e r i n g , a n d
b l o s s o m i n g in t h e e n t i r e c o u n t r y , from t h e L e b a n o n a n d H e r m o n
t o Engedi a n d J e r i c h o , a n d o u t i n t o t h e p l a i n . " S o erweist sie (i.e.
w i s d o m ) sich w i e d e r als in Israels R a u m w i r k s a m e Grofie"** .
A p p e n d i x : T h e 'Laus P a t r u m ' a n d Ezra

For a long time, commentators and scholars have been startled by the fact that Ben
Sira does not mention Ezra in his review of Israel's history89. Different explanations
have been given which we will review briefly. Some explanations are so forced or
hypothetical that they can be dismissed out of hand. R. Smend thinks that it is pure
chance that Ben Sira did not mention EzraÔ. Peters believes that the b o o k of Ezra
did not yet exist at Ben Sira's time^l. Other scholars including K.F.Pohlmann^2^ p.R.
Ackroyd^^, and R. Rivkin94 attempt to defend the view that Ben Sira did not
know the Chronicler's work. Other scholars tried to explain the omission of Ezra by
material differences between Ezra and Ben Sira. Box/Oesterley think that Ben Sira,
as a representative of the circle of wisdom teachers w h o had a wide outlook, did not
esteem the narrow and legalistic attitude of the scribes around Ezra^S. E. Jansen
8 6 On the concept of n3D in Sir see O. Rickenbacher, o.c., p p . 4 6 - 4 8 .

87 On this passage see especially J. Marbock, Weisheit, pp.74-76.
88 J. Marbock, o . c , p.74.
89 C f . J . Marbock, "Der schriftgelehrte Weke",BETL 51 (1979) p . 3 0 3 .
9 0 R. Smend, Weisheit, p . 4 7 4 . Similarly E. Rivkin, "Ben Sira and the Non-Existence
of the Synagogue", In the Time of Harvest, FS A.H. Silver, 1 9 6 3 , pp.349f. w h o
says that maybe Ezra was not yet known to Ben Sira "because Ezra had not yet
attained historical reality yet"!
91 N. Peters, Das Buch Jesus Sirach, 1913, p . 4 2 2 .
9 2 K.F. Pohlmann, Studien zum dritten Esra, FRLANT 104, 1970.
9 3 P.R. Ackroyd, "The Maccabean Dating of OT Literature", VTS ( 1 9 5 3 ) 116.
9 4 E. Rivkin, a . c , pp.349f.
95 Box/Oesterley, in ^ T O r i ( 1 9 1 3 ) 5 0 6 in the context of Sir 4 9 , 1 3 .
thinks that Ben Sira probably did not value the non-pentateuchal writings as much
as he did the Pentateuch^^. P. Sigal beUeves that Ezra was omitted because he
was "signally ineffective" in his mission which, as a result, had to be repeated by
Nehemiah w h o took more stringent steps^^. R. Smend^S, T. Middendorp^^, and
R.A.F. MacKenzie'OO j-gfer to Ezra's rigoristic dissolution of the mixed marriages
which was not appreciated by Ben Sira. However, these material explanations are not
conclusive and far from adequate 1"^.
Numerous explanations focused in recent years on theological differences between
Ezra and Ben Sira. J.C.H. Lebram thinks that Ezra was probably "Leitgestalt der
Chasidiier" w h o wanted to keep Israel 'clean' by erecting a "fence around the Torah"
which was not appreciated by Ben Sira who represented the "priesterliche Konzen-
tration auf das Mosegesetz"''*2 M, Hengel'*'^ and J . Marbockl'** follow Lebram's
explanation. U. Kellermannl^^ adduced "kontroverstheologische Griinde": Ben Sira
did not reckon Ezra to be an example for Israel since he was for him the chief witness
of the totally introvert attitude of the theocratic circles which paralysed the power of
resistance to the danger of Hellenism. W.T. in der Smitten"^^ developed this argu
ment further without adding substantially new insights. P. Hbffken sees the decisive
theological difference between Ben Sira and Ezra in the differing evaluation of the
role and function of the Levites in Ben Sira and in the Chronicler (including Ezra):
as Ben Sira has a different understanding of the theocratic Israel, Ezra is, as "Proto-
typ des, Levitismus", intolerablel07_ finally, R.A.F. MacKenzie believes that Ben
Sira had a "real distaste" or distrust for a written law'*^^. Without going into a detail
ed evaluation of these explanations we note that none of them has received the un
divided support o f the scholarly world.
The best explanation, in our eyes, seems to be that offered by J.G. S n a i t h l 0 9 and
96 E.Janssen, Go«fJ!)o/A, 1 9 7 1 , p.22.

97 P. Sigdl, Emergence. I / l , 1 9 8 0 , p p . l I5f.
98 R. Smend, Weisheit, p . 4 7 4 .
99 T. Middendorp, Die Stellung Jesu Ben Siras zwischen Judentum und Hellenismus,
1 9 7 3 , p.66.
100 R.A.F. MacKenzie, "Ben Sira as Historian", Trinification of the World, FS F.E.
Crowe, 1 9 7 8 , pp.323f. His "working hypothesis", that Ben Sira descended from a
family whose members were not in the exile but had remained in Palestine and
resented Ezra's imposition of a new and stricter version of the law remains a hypo
thesis.
101 P. Hiiffken, "Warum schwieg Jesus Sirach uber Esra?", ZA W 87 (1975) 185-187.
102 J.C.H. Lebram, "Aspektc der alttestamentlichen Kanonbildung", VT 18 ( 1 9 6 8 )
189 (cf. p p . I S l f . with n.5). .
103 M. Hengel, Judentum, p.272 n.281 where he states that Ben Sira rejected any
"chasidisch-pietistische Angstlichkeit und Priiderie".
104 J. Marbock, Weisheit, p.91 n . l 6 7 ; idem, "Gesetz und Weisheit", BZ 2 0 ( 1 9 7 6 ) 1 1 .
In a recent article, J. Marbock, "Der schriftgelehrte Weise", BETL 5 1 ( 1 9 7 9 ) 8 0 3
n.37 states that the question of Ezra's omission is not yet solved.
105 U. Kellermann, Nehemia: Quellen, Uberlieferung und Geschichte, 1 9 6 7 , pp.l 14f.
106 W.T. in der Smitten, £5ra; QueHCTi, Uberlieferung und Geschichte, SSN 15, 1973,
pp.69-74.
107 P. Hoffen, "Warum s c h w i e g j e s u s Sirach uber Esra?", ZAW 87 ( 1 9 7 5 ) 187-200.
108 R.A.F. MacKenzie, "Ben Sira as Historian", 1978, p.S24.
109 J.G. Snaith, Ecclesiasticus, 1 9 7 4 , p,247 (not discussed by P. Hoffken).
defended by H. Stadelmann^ which is based on exegetical reasons: Ben Sira men

tions only those post-exilic persons, apart from his contemporary, Simon the high
priest, w h o were involved in the restoration of the city of Jerusalem and of the tem
ple. And Ezra was not one of the "Erbauer und Ausgestalter des auBeren Zentruras
der l l i e r o k r a t i e " ' '
2.3. Summary
We h a v e e x a m i n e d Ben Sira's w i s d o m c o n c e p t i o n w i t h its t w o

fold c h a r a c t e r as a c o s m o l o g i c a l e n t i t y a n d as t h e salvation-histori
cal possession of Israel. W i s d o m links t h e t w o areas of c r e a t i o n a n d
h i s t o r y ' G o d ' s w i s d o m is m a n i f e s t in c r e a t i o n . This e x p l a i n s o n
t h e o n e h a n d t h e universality of c r e a t i o n a n d o n the o t h e r h a n d
t h e o r d e r of c r e a t i o n . W i s d o m is universal, i.e. it k n o w s n o geo
graphical or n a t i o n a l l i m i t s . T h e o r d e r of c r e a t i o n c a n b e o b s e r v e d
in t h e c o s m o s , a m o n g m a n k i n d , a n d a m o n g G o d ' s p e o p l e . All of
G o d ' s w o r k s are c h a r a c t e r i z e d b y g o o d n e s s a n d p u r p o s e f u l n e s s ,
by God's own wisdom.
W i s d o m is Y a h w e h ' s w i s d o m a n d enjoys t h e r e f o r e a special
r e l a t i o n s h i p w i t h G o d ' s p e o p l e . Israel's G o d is t h e o n l y t r u e s o u r c e
of w i s d o m . W i s d o m can be received as G o d ' s gift. Universal wis
d o m c a m e t o dwell, in a r a t h e r specific m a n n e r , in Israel a n d espe
cially o n Z i o n in t h e t e m p l e . Israel is t h u s t h e i n h e r i t a n c e of
w i s d o m . N a t u r a l l y w i s d o m p l a y e d a n i m p o r t a n t role in t h e h i s t o r y
of Israel. T h e t e m p l e w i t h its cult is also p r e s e n t e d as t h e locus of
w i s d o m . R i g h t ethical b e h a v i o u r ( w i s d o m ) is p r e s e n t e d as spiri
t u a l sacrifice. C o n s e q u e n t l y , w i s d o m a n d p i e t y / f a i t h are closely
r e l a t e d : t h e fear of t h e L o r d is t h e b e g i n n i n g a n d t h e e n d , t h e r o o t
a n d t h e c r o w n of w i s d o m . T h e fruits of w i s d o m in o n e ' s life are
e q u i v a l e n t to G o d ' s grace a n d favour b e s t o w e d u p o n m a n .
Ben Sira t h e scribe a n d priest i n c o r p o r a t e d t h e p r i e s t l y , t h e
p r o p h e t i c , a n d the sapiential t r a d i t i o n s of Israel a n d p r e s e n t e d
w i s d o m as b e i n g active a n d essential in all realms of r e a l i t y : in
n a t u r e a n d in h i s t o r y , in t h e w o r l d a n d in t h e life of G o d ' s p e o p l e .
110 H. Stadelmann, Ben Sira, 1 9 8 0 , p . 1 6 3 n . l .

111 H. Stadelmann, o . c , p. 1 6 3 ; similarly E. Janssen, Gottesvolk, p.27.
112 CtJ.Marhock, Weisheit, p.68.
Ben Sira's Concept of Law and the Commandments 29
§3 Ben Sira's Concept of the Law and the Commandments
It is ratiier surprising t h a t d e s p i t e the renaissance of Sirach

r e s e a r c h " ^ Ben Sira's u n d e r s t a n d i n g of the law has n o t b e e n d e a l t
w i t h a d e q u a t e l y . G. v o n R a d discusses t h e role of t h e law in Sir
o n l y v e r y b r i e f l y * H e is n o t very c o n s i s t e n t : h e s t a t e s w i t h r e g a r d
t o t h e n u m e r o u s references to t h e law in S i r ' * ' t h a t t h e T o r a h " i n
t h e f o r m of law e s t a b l i s h e d in w r i t i n g " p l a y s a n i m p o r t a n t role
( p . 2 4 4 ) a n d t h e n goes o n to say t h a t Ben Sira n e e d s t h e c o n c e p t
of t h e law in o r d e r to clarify t h e idea of t h e fear of t h e L o r d (ibid.)
b u t t h a t h e is little capable of d e v e l o p i n g t h e idea of T o r a h ( p . 2 4 7 ) .
He c o n c l u d e s , a s t o n i s h i n g l y , t h a t " t h e T o r a h is n o t a subject of
p a r t i c u l a r i n t e r e s t to S i r a c h . H e k n o w s a b o u t i t , it has a p a r t t o
p l a y , b u t basically for Sirach it is of relevance o n l y in so far as it
is t o b e u n d e r s t o o d o n t h e basis of... t h e great c o m p l e x of w i s d o m
t e a c h i n g s " (ibid.).
J . H a s p e c k e r deals w i t h t h e law o n l y in c o n j u n c t i o n w i t h his
discussion of t h e c o n c e p t of t h e fear of t h e L o r d " ^ . B u t h e p o i n t s
o u t t h a t t h e d o u b l e r e f e r e n c e t o t h e events at Sinai in 1 7 , 1 1 - 1 4
a n d 4 5 , 1 - 5 suggests a " d e t a i U i e r t e T h e o l o g i e des Gesetzes u n d d e r
G e s e t z e s m i t t e i l u n g " (p..3.32).
J . M a r b o c k d e v o t e s seven pages of his m o n o g r a p h t o Ben Sira's
c o n c e p t of l a w ' * ' w h i c h are helpful in i n d i c a t i n g t h e m o r e i m p o r
t a n t a s p e c t s b u t w h i c h leave m u c h t o be desired c o n c e r n i n g even
basic q u e s t i o n s like t h e relevant t e r m i n o l o g y in S i r a c h ' I n his
article o n law a n d w i s d o m in S i r " ^ M a r b o c k i n c l u d e d n o s e p a r a t e
113 C f . J . Marbock, in VT 24 (1974) 6 1 0 ; idem, in BZ 20 ( 1 9 7 6 ) 1; R.A.F. MacKenzie,

"Ben Sira as Historian", 1978, p . 3 1 2 ; H. Stadelmann, Ben Sira, 1980, p.V.
114 Cf. G.von Rad, IVtsdom, p p . 2 4 4 - 2 4 7 .
115 On p . 2 4 4 n.8 he lists 2 5 references to the law.
116 Cf. J . Haspecker, Gottesfurcht, pp.328-3S2 where he states that the term 'law'
belongs "einesteils in die Theologie des Buches, zum anderen Teil in die Ethik"
(p.328).
117 J. Marbock, Weisheit, 1 9 7 1 , p p . 8 6 - 9 2 .
118 J.Marbock, o.c, p.86 lists for example npoara-yixa as one of the four expressions for
law in Sir, However, this terra occurs only four times ( 6 , 3 7 ; 3 9 , 1 6 . 1 8 ; 4 3 , 1 3 )
being of theological significance only in 6,37 where npoarayna KVpiov (6,36H has
]VbV HNT', "fear of the Most High) is parallel to ^pTo\a^/m:Sa. Marbock admits
that he does not attempt to provide a comprehensive discussion of Ben Sira's con
cept of law (p.81).
30 Ben Sira's Concept of Law and the Commandments
t r e a t m e n t of law in Sir, d e s p i t e t h e s u b t i t l e of t h e a r t i c l e . He
p o i n t s o u t "dafi das G e s e t z , s o w o h l was das V o k a b u l a r als a u c h
die u n m i t t e l b a r e T h e m a t i k e i n z e l n e r P e r i k o p e n betrifft, h i n t e r
d e m T h e m a der Weisheit u n d d e r G o t t e s f u r c h t b e a c h t l i c h zuriick-
s t e h t ; a u c h der S c h o p f u n g s g e d a n k e ist w e i t a u s z e n t r a l e r . Das
G e s e t z ist nie selbstandiger I n h a l t , s o n d e r n b e g e g n e t . . . s t e t s ein-
g e o r d n e t in diese grofieren Z u s a m m e n h a n g e " ' ^ * ' .
A l t h o u g h this last o b s e r v a t i o n is generally valid, a n i n v e s t i g a t i o n
of t h e relevant G r e e k a n d H e b r e w v o c a b u l a r y in Sir s h o w s t h a t the
law is a n i m p o r t a n t c o n c e p t for B e n Sira even if h e did n o t 'dis
c u s s ' it in a p a r t i c u l a r p e r i c o p e . M o r e o v e r , t h e fact t h a t Ben Sira
o f t e n i n c l u d e s references t o t h e law in passages w h i c h c o n t a i n
t r a d i t i o n a l w i s d o m m a t e r i a l (cf. 1,5.26; 1 9 , 1 7 . 2 0 . 2 4 ; 2 4 , 2 3 ; 3 2 ,
1 4 - 1 8 . 2 2 - 2 3 ) ' ^ ' seems t o i n d i c a t e t h a t t h e great d i d a c t i c p e r i c o p e s
o n w i s d o m , o n t h e fear of t h e L o r d , o n t h e d e s t i n y of m a n , o n
c r e a t i o n , a n d o n t h e wise m a n all aim at establishing t h e T o r a h as
t h e 'vanishing p o i n t ' of t h e activity of t h e sage'^^. F o r Ben Sira, a
priest a n d s c r i b e , t h e law a n d t h e c o m m a n d m e n t s f o r m e d t h e very
basis of his life a n d t h o u g h t . It is a l w a y s p r e c a r i o u s t o s p e c u l a t e o n
t h e r e a s o n s a n d m o t i v e s of a p e r s o n w h o failed t o d o o r t o w r i t e
this o r t h a t . W h e t h e r B e n Sira h a d specific reasons for n o t 'prais
i n g ' t h e law in a h y m n o r n o t , t h e f r e q u e n c y a n d significance of
his references t o t h e law given t o Israel b y G o d m a k e a m o r e ex
tensive t r e a t m e n t of t h e c o n c e p t of law in Sir i m p e r a t i v e .
K. Berger m a i n t a i n s t h a t for Ben Sira ( w h o m h e classifies u n d e r

J e w i s h - H e l l e n i s t i c w i s d o m l i t e r a t u r e alongside S a p S a l , P s e u d o -
P h o c y l i d e s , a n d P s e u d o - M e a n d e r ! ) vdixoq is de f a c t o n o t t h e O T
law b u t s i m p l y a m o n o t h e i s m l i n k e d w i t h general a n d social vir-
tues'23.
119 J. Marbock, "Gesetz und. Weisheit: Zum Verstandnis des Gesetzes bei Jesus Ben
Sira", BZ 20 ( 1 9 7 6 ) 1-21.
120 J. Marbock, "Gesetz und Weisheit", BZ 2 0 (1976) 2f. He denies that Ben Sira,
when he refers to the law, means the Mosaic Torah (pp.3f.10). This notion is
rejected, without exegetical proof, however, by 0 . Zeller, Mahnspriiche, 1 9 7 7 , p.39
n.209.
121 See also the references to wisdom (4,1 lff.;6,18ff.; 20,35ff.), to instruction (6,32ff.),
and to the tear of the Lord (lO.lSff.; 2 1 , I f f . ) which serve the same purpose of
referring to the Torah.
122 C f . M . Lohr, BiWurtf, p p . l 0 7 f .
123 K. Berger, Die GeseUesauslegung Jesu: Ihr historischer Hintergrund im Judentum
und im Alten Testament, Teil 1, WMANT 4 0 , 1 9 7 2 , pp.38f.
lenninolo^ 31
He goes o n to say that "dem Minimum an spezifisch atl Restbestand in diesem

Nomos-Begriff entspricht ein Maximum an Niihe zu hellenistischem paranetischem
Material ... ncben der weitgehenden Ubemahme griechischer Laster- und Tugend-
kataloge zeigen sich jiidische Traditionen nur mehc in der Formulierung bestimmter
So2ialgcbote"'24.
S i n c e B e n Sira is o b v i o u s l y n o t a J e w i s h - H e l l e n i s t i c w r i t e r ,
Berger's view, at least w i t h regard t o Sir, h a s t o b e m o d i f i e d .
O. R i c k e n b a c h e r a t t e m p t s a t h e m a t i c t r e a t m e n t of t h e t e r m s
m i n a n d n i x a in Sir i n c l u d i n g a h s t of b o t h t e r m s w i t h their
G r e e k r e n d e r i n g s ' ^ . H o w e v e r , h e does n o t discuss t h e e q u a l l y
i m p o r t a n t t e r m s t3Si:?n a n d p i n . His s y s t e m a t i c discussion of n m n
a n d m xa is brief a n d far from s a t i s f a c t o r y . A c c o r d i n g t o h i m ,
m i n m u s t n o t be s i m p l y i d e n t i f i e d w i t h t h e Mosaic T o r a h given
a t Sinai b u t has t o b e u n d e r s t o o d in t h e c o n t e x t of t h e o r d e r of
c r e a t i o n . A l t h o u g h this is t r u e for s o m e passages, it is clearly
w r o n g for o t h e r s .
Before w e a t t e m p t t o a n a l y z e t h e r e l e v a n t references t h e m a t i -
cally we will first have t o discuss t h e different t e r m s referring t o
law in Sir. As this has n o t b e e n d o n e b e f o r e in a n e x h a u s t i v e m a n
n e r w e will have t o go i n t o m o r e details t h a n we did w i t h regard
t o Ben Sira's c o n c e p t of w i s d o m .
3.1. Terminology
O n t h e basis of t h e H e b r e w ' ^ ^ a n d G r e e k c o n c o r d a n c e s for

S i r a c h w e will t r e a t all o c c u r r e n c e s o f m n n , m s a , U3U?n , p i n
and m n ' as well as t h e o c c u r r e n c e s of t h e G r e e k t e r m s
I'onoq , evroXt], Kpi.ua , a n d X d y o g Kvpiov, t a k i n g n o t e of t h e im
m e d i a t e c o n t e x t s , especially of parallel t e r m s .
(1) Torah. T h e t e r m m m o c c u r s 12 t i m e s in Sir: 1 5 , 1 b ; 3 2
(35), 15a.17b.18b.23a; 33(36), 2a.3b; 41,4a.8b; 42,2a; 45,5d; 49,
4 c . E x c e p t in 3 2 , 1 7 b . 1 8 b ; 4 1 , 4 a , m m is always t r a n s l a t e d b y
124 K. Berger, o.c, p.46 with regard to Sir 3 2 , 2 3 .

125 O. Rickenbacher, Weisheitsperikopen, pp.85-89.
126 D. Barthelemy, O. Rickenbacher, Konkordanz zum Hebrdischen Sirach, 1 9 7 3 .
127 E. Hatch, H.A. Redpath, A Concordance to the Septuagint and the other Greek
Versions of the Old Testament (Including the Apocyphical Books), 2 vols., 1897
(= 1975).
32 Ben Sira's Concept of [.aw and the Commandments
In 15,1 the phrase m i n U7Sn = "to take hold of the law" (cf. Jer 2,8) is parallel
with m n ' ' K T ="to fear the Lord". The result of both is the gaining o f wisdom. In
Jer 2,8 this phrase clearly refers to the Torah of the priests (!), very probably the
Mosaic legislation 128. . ! „ 3 2 , 1 5 H the phrase m i n U/TT = "to seek the law" is
used and is directly parallel with ( v . l 4 a . l 6 c ) and with ' ' S D n 12? I T
(v.I4c). In Esr 7,10 a ; - n is used in connection with n i n ' m i n, signifying the
Mosaic legislation embodied in the Pentateuch 129. 32,15a can be considered as cor
responding to the "fear of the Lord" in v.16a. The context of w . 14-16 makes it
probable that n i T J l i n v. 15 has a 'theological' (and not only a purely sapiential)
meaning as well^Ô . 3 2 , 1 7 H is more difficult to understand. reads la-IX inKT
m i n "JUâ'' which is best translated as "to force the law to suit one's neces-
s i ( y " l 3 l If ; T ) i n in v.15 is taken t o refer to the written law it is plausible to take
the same meaning h e r e l 3 2 . . 3 2 , 1 8 H uses the phrase m i f l latff which proves
that n i i n signifies here God's laws and commands (iai2? is used w i t h n i S a /
m x a in 15,15; 3 2 , 2 3 H E ; 3 7 , 1 2 ; 4 4 , 2 0 ) 1 3 3 despite the fact that n i i n corresponds
e contrario with D3n - A similar phrdsel34 is repeated in 32,23H1*, again
clearly referring t o the Mosaic law; n I S a in v.22a.b is parallel to m i n in v . 2 3 .
• In 33,2H n T i n is parallel to the "fear of the Lord" in v . l a and to the "word of
the Lord" ( n i n ' > 1 3 T ) i n v.3a. Thus it is plausible to take this as a reference t o
the Mosaic law as well. The fourth parallel term is again m m in 33,3bH. - In 4 1 , 4
we have the expression ( ]l)"''?y m i D which corresponds with the Jlia • ' ' p i n ,
the fixed order of God with regard to d e a t h l 3 5 . Thus, m i f l here refers to God's
order of creation. - I n 4 1 , 8 the term jl'Vy m i n is repeated, n o w referring to
the Mosaic law 13 6. g g ^ gira laments about the wicked and worthless men w h o have
"forsaken" ( a i y ) the law. In the OT aTJ?i» used 60 times for people w h o forsake
God, hiscovenant, or his c o m m a n d m e n t s ! 37 . 42,1-8 Ben Sira lists things one should
not be ashamed of, or bad habits and abuses from which o n e should abstain. This
list is preceded by the reference to the constitutional foundation of the Jewish state.
128 Cf. R. Smend, Weisheit, p . I 3 9 ; J. Haspecker, Gottesfurcht, pp.I40f., 3 2 9 ; J.

Marbock, Weisheit, p.89; idem, "Gesetz", BZ 20 (1976) 10.
129 Cf. the later technical usage of ^ ^ , especially in Rabbinic texts.
130 Cf. J.G. Snaith, Ecclesiasticus, p p . l 5 7 f . ; Box/Oesterly, APOT 1 ( 1 9 1 3 ) 4 2 7 ; J .
Haspecker, o.c, p p . 2 2 5 , 2 2 7 , 2 6 6 n . 4 8 . Contra G. Sauer, JSHRZ 111/5 ( 1 9 8 1 )
5 8 4 w h o translates with "Wcisung".
131 Following Box/Oesterley, o . c , p . 4 2 7 .
132 This view is shared by T. Middendorp, Stellung, 1 9 7 3 , p. 163.
133 The phrase n T i n l a i y / m s a •^^W is very prominent in the OT ( 5 0 x in Deut,
2 1 x i n Ps 1 1 9 ) . C f . G . Sauer, mTHATZ (1976) 9 8 5 .
134 H B has m m 1 S 1 J ( c f . Ps 105,45; 119,34; Prov 28,7; TSa with n i S a is used in
Ps 7 8 , 7 ; 1 1 9 , 1 1 5 ; see also Ps 1 1 9 , 2 . 2 2 . 3 3 . 5 6 . 6 9 . 1 1 0 . 1 2 9 . 1 4 5 ) . H*- has probably
m m naiU?: see the reconstruction by E. Vanttioni, Ecclesiastico, p.l 73. Since
H ^ h a s 1 I Z 7 D J / 1 u ; B a l a u ; three times (v.22a.c.23a) the reading of H E ( 1 X 1 J
1 U ? S 3 ) should be dismissed.
135 On this meaning of p i n see G. Liedke, in THAT 1 ( 1 9 7 1 ) 629f. G translates
m m with eOSoKia viiiarov.
136 See also T. Middendorp, SfWiung, p . 1 6 3 .
137 See H . P . Stiihh, in r / / / i r 2 ( 1 9 7 6 ) 2 5 1 .
138 See G. Liedke, in r//y4r 1 ( 1 9 7 1 ) 6 3 0 - 6 3 2 .
Term ino logy ^^
the T o r a h l 3 9 . . i n 45,5 Ben Sira emphasizes that God gave t o Moses the command
ment ( m s a ) , the law of life and discernment (71213111 •''''n m i n ) in order
that he might teach ( 7 a b ) Jacob his statues ( D ' p n ) , Israel his testimonies ( m i y )
and decrees (D'>DSU;a)- This comprehensive enumeration of legal terms, together
with the context (the description o f Moses in the laus patrum), prove that 45,5 is
another reference t o the Mosaic Torah given at S i n a i ' 4 0 . . 49,4 has the same phrase
as 41,8b: ]1'''?j; m m a t 57-In the context the kings of Judah are accused of hav
ing forsaken the "law o f the Most High". Considering the OT context of similar or
identical accusations, m m here must refer to the Mosaic law as w e l l ' ^ l .
T h u s , of t h e 12 o c c u r r e n c e s of m m in Sirach, ll'"*^ refer t o

t h e T o r a h , t h e lex revelata, t h e c o n s t i t u t i o n a l a n d spiritual basis of
Israel's h f e . T h e i d e n t i f i c a t i o n of m m w i t h n i s a , a ' p n , n n j / ,
a n d o'DSiffa referring t o t h e Mosaic l a w m a k e s it plausible t o t a k e
t h e o t h e r o c c u r r e n c e s of ' l a w ' as references t o t h e Mosaic T o r a h as
well'"*^. We have t o reject O . R i c k e n b a c h e r ' s s t a t e m e n t t h a t w i t h
t h e e x c e p t i o n of 2 4 , 2 3 t h e r e is n o r e a s o n , " d i e B e d e u t u n g a u f e i n e
erst a m Sinai e r g a n g e n e T o r a h einzuengen"''**.
T h e fact t h a t t h e 12 o c c u r r e n c e s of m m in Prov d o n o t refer
t o G o d ' s l a w in m o s t cases is n o p r o o f t h a t t h e same h o l d s t r u e for
Ben Sira's w i s d o m b o o k . I n Prov m m is o f t e n c o n s t r u c t e d w i t h a
genitive i n d i c a t i n g t h e s o u r c e of i n s t r u c t i o n , w h i c h o f t e n is t h e
w i s d o m t e a c h e r o r t h e father (cf. Prov 1,8; 3,1 ; 4 , 2 ; 6 , 2 0 . 2 3 ; 7 , 2 ;
31,26).
In Sir, h o w e v e r , we have four times t h e p h r a s e V^V m m
( 4 1 , 4 . 8 ; 4 2 , 2 ; 4 9 , 4 ) , four times t h e c o r r e l a t i o n of l a w a n d t h e fear
of t h e L o r d ( 1 5 , 1 ; 3 2 , 1 5 ; 3 3 , 2 . 3 ) , a n d o n e r e f e r e n c e t o t h e Sinai-
tic revelation of t h e Mosaic l a w ( 4 5 , 5 ) . T h e references t o m m i n
3 2 , 1 7 b . l 8 b . 2 3 a are h n k e d w i t h t h e n a n b u t also w i t h t h e
139 Cf. T. Middendorp, o.c, p. 1 6 3 ; J.G. Snaith, Ecclesiasticus, p.203; G. Sauer, in

JSHRZ 111/5 (1981) 6 0 8 .
140 Cf. R. Smend, Weisheit, p . 4 2 8 , J. Haspecker, Gottesfurcht, p . l 5 3 n.65;J. Marbock,
"Der schriftgelehrte Weise", BETL 51 (1979) 3 0 2 w h o acknowledges the fact that
4 5 , 5 refers t o the Mosaic legislation, i.e. to the Sinaitic Torah, and not to sapiential
instruction.
141 Cf. T. Middendorp, SteUung, p.l 6 3 .
142 The exception is 4 1 , 1 where the fixed order of creation is referred t o .
143 Cf. T. Middendorp, o . c , p p . 1 6 2 - 1 6 4 . See further infra.
144 O. Rickenbacher, Weisheitsperikopen, p . 8 8 . His alternative view of the meaning of
b w in Sirach ("die Torah kann von der Schopfung an begonnen haben", ibid.)
is totally speculative. His explanation that even in 2 4 , 2 3 nothing indicates "dafi
nicht auch die Torah schon von Angang der Welt und der Menschen an da war"
(p.89) is simply an argumentum e silentio.
fear of t h e L o r d ( v . l 6 ) , w i t h t h e k e e p i n g of t h e c o m m a n d m e n t s
( v . l 8 b H ^ ' " ' ^ . 2 2 a ) , and with trusting the Lord (v.22b).
(2) Mizvah. B e n Sira uses t h e t e r m m s i a l O t i m e s : 6 , 3 6 b ; 1 0 ,
19d; 15,15a; 32(35),18b.22b.d; 37,12b; 44,20a; 45,5c.l7a. Ex
c e p t in 3 2 , 1 8 b . 2 2 d ; 4 4 , 2 0 , msTo sg. is t r a n s l a t e d w i t h evro'Kai
pi'4'.
In t h e O T , especially in D e u t , m s a is u s e d as t h e d e s i g n a t i o n of
a c o r p u s of d e c r e e s a n d c o m m a n d m e n t s , even as d e s i g n a t i o n of
t h e law as a w h o l e : as c o m p r e h e n s i v e t e r m in c o n j u n c t i o n w i t h
• ••pn a n d ni'oti^'a ( D e u t 5 , 3 1 ; 6 , 1 ; 7 , 1 1 ) , a n d in t h e f o r m u l a
mran b:> ( D e u t 5 , 3 1 ; 6 , 2 5 ; 8 , 1 ; 1 1 , 8 . 2 2 ; cf. J o s h 2 2 , 3 . 5 ; 2Kgs
17,19.37; J e r 32,11). In the deuteronomistic a n d chronistic con
t e x t m s a is o f t e n u s e d in s e q u e n c e s of t e r m s for law a n d c o m
m a n d m e n t s w h i c h s y n o n y m o u s l y refer t o t h e w h o l e of, o r p a r t of,
t h e l a w ' ^ . T h e e v i d e n c e in S i r a c h is as follows.
In 6,36H (=6,37G) m x a is parallel to the "fear of the Lord". Ben Sira calls upon
his readers to "study" or "meditate u p o n " ( 7 1 J T I ) the commandments of God. The
term 7 1 i 7 1 = "murmelnd b e d e n k e n " ' * ' is used in 14,20 in connection with 7 1 0 3 n
but is used in Josh 1,8; Ps 1,2 in connection with 7 m n . The fruit of this study of
the law is insight and wisdom. - In 10,19 711 X ! 3 and the fear of the Lord are parallel
again. Ben Sira states that those people are worthy of contempt w h o "transgress"
( y ) the commandments. In the OT "laj? is often used for the trangression of the
T o r a h ' 4 8 . . 1 5 5 has 71 1 Jfa TQU? = "to keep the commandments", and parallels
the phrase "to act according to God's pleasure ( ] 1 S T )"• Here 7 1 1 refers to the
whole law as an expression of the way of life God approves'*^. - Following H"""
and H E w e read in 3 2 , 1 8 b T l l S D Hp'' ( H ^ has I Q U ; ' ' ) " ^ which is
parallel to T l T i n i n u ? ' in v . l 8 d , referring to the Mosaic law. It also corresponds
with the fear of the Lord in v . I 6 . - In 32,22b.d we have again the phrase "IBU?
m s n (HB;HBin has pi. m s a ) , correlating with n i l D T X : - in v.23a. - Ih 3 7 , 1 2
the phrase 7 1 1 X 0 T B B ' is repeated again and is linked in synonymous parallelism
with the fear of the Lord. - 4 4 , 2 0 related that Abraham has "kept" ( T Q I Z ; ) the
"commandments of the Most High" (TV'py m S Q ) , "entered into a covenant
with him", and accepted circumcision as a mark of the covenant. If 71 I S a d o e s not
refer to the Mosaic Torah h e r c ' ^ l jt certainly refers to the lex revelata. - In 46,5c
145 In 4 4 , 2 0 the Greek text has v6ixo<;. Cf. O. Rickenbacher, Weisheitsperikopen, pp.
69-71 for further details.
146 C f . G . Liedke, in 7-2 (1976) 535f.
147 Cf. L. Koehler, W. Baumgartner, Hebraisches und Aramaisches Lexikon zum
Alten Testament, ^\967, I , p . 2 2 8 .
148 With nin"' •»S(Num 1 4 , 4 1 ; 2 2 , 1 8 ; 2 4 , 1 3 ; ISam 16,24), n i X a (Deut 2 6 , 1 3 ;
2Chr 2 4 , 2 0 ) , and m m (Is 24,5). Cf. H.P. Stahli, TT/^r 2 (1976) 2 0 4 .
149 Cf. J.G. Snaith, Ecclesiasticus, p.79.
150 R. Smend and Box/Oesterley read 7 n m Dp''.
151 Cf.J.G. Snaith, o . c , p . 2 1 9 .
Terminology 35
m S Q clearly refers to the Mosaic Law. - In 4 5 , 1 7 Aaron is described as having re

ceived God's m s n (parallel t o p n and DSWa). These terms certainly refer to
God's revealed law as well, probably t o the Mosaic law which was the foundation of
the Jewish state ruled by the priests'5 2.
It follows from this discussion t h a t p r o b a b l y " ^ all 10 o c c u r

r e n c e s of m x a in Sir refer t o t h e revealed l a w of G o d w h i c h , in
the historical c o n t e x t , would be identified with the Mosaic law.
F o u r t i m e s n 1 x a is l i n k e d w i t h t h e fear of t h e L o r d ( 6 , 3 6 ; 1 0 , 1 9 ;
3 2 , 1 8 ; 3 7 , 1 2 ) . Sir usess m s n always in t h e singular: " F u r B e n
Sira g e h t es n i c h t u m e i n z e l n e G e b o t e , s o n d e r n u m die T o r a h iiber-
h a u p t , u m sie als g e s a m t e " ' ' * .
(3) Mishpat. T h e t e r m DSiffn o c c u r s ' 2 0 t i m e s in B e n Sira: 13
r e f e r e n c e s a r e of t h e o l o g i c a l significance: 3 2 ( 3 5 ) , 1 6 a . c ; 3 5 ( 3 2 ) ,
1 2 . 1 7 . 1 7 ; 4 2 , 2 b ; 4 3 , 1 3 ; 4 5 , 5 - 6 . 1 0 c . l 7 b . d ; 4 8 , 7 b ; 5 0 , 1 9 ' ' ' . I t is
m o s t o f t e n t r a n s l a t e d w i t h Kplixa, K p t a t ? , or r e l a t e d t e r m s .
I n t h e O T , U s\i; generally designates " e i n l l a n d e l n , d u r c h das
die g e s t o r t e O r d n u n g e i n e r ( R e c h t s - ) G e m e i n s c h a f t w i e d e r h e r g c -
stcllt w i r d " " ^ . T h e p h r a s e m n ' ' DSii'n refers t o Y a h w e h ' s sen
t e n c e or j u d g m e n t (cf. J o b 4 0 , 1 8 ; Is 3 , 1 4 ; 3 0 , 1 8 ) a n d t o his o r d e r ,
w a y , or legal claim (cf. 2Kgs 1 7 , 2 6 - 2 7 ; Is 5 1 , 4 ; 5 8 , 2 ; H o s 6 , 5 ) ,
rarely signifying t h e law. H o w e v e r , t h e p i . D ' u s a ; a refers t o t h e
" i n s J a h w e r e c h t e i n g e g l i e d e r t e n k a s u i s t i s c h e n R e c h t s s a t z e " ' " (cf.
Lev 18,4ff.; 2 6 , 1 5 . 4 3 ; D e u t 3 3 , 1 0 ; Ps 1 9 , 1 0 ; 8 9 , 3 1 ; 1 1 9 , 2 0 . 3 9 ; Is
2 6 , 8 - 9 ) , a n d , in c o n n e c t i o n w i t h o t h e r t e r m s for l a w , I 3 s u ; a /
D i u s u ; a s y n o n y m o u s l y d e s i g n a t e t h e c o m m a n d m e n t s of Y a h w e h .
T h e e v i d e n c e in Sir is as follows.
In S2,16a.c it is stated that those w h o fear the Lord " k n o w " ( ] 1 3 ) his law (USU^H
sg.). In the context we have parallel terms for law including n i l f l ( w . l 7 b . l 8 c ) and
m X a ( w . l 8 b H B ' " . E . 2 2 b . d ) . Thus, a reference to the Mosaic law is quite possible. -
In 3 5 , 1 2 . 1 7 Yahweh is called U3U?a ''n'PN, "God o f judgment", w h o , as "righteous
judge" DS1U?) "exercises justice" ( DBWa n u / y ) . There is no reference t o
the Mosaic law intended. - In 4 2 , 2 b H ^ m and read DDB'n instead of p''7Sn
(G has Kplfiara). Since this term is preceded by n i i n and p m we have prob
ably another reference to the written law. - The term DSli^Q m p ' ' T in 4 3 , 1 3 re-
152 Cf. T. .Middendorp, SteUung, p . 1 6 3 ; H. Stadelmann, Ben Sira, p . 1 5 4 n . l .

153 T h e evidence in 3 7 , 1 2 is n o t as clear as in the other passages.
154 O. Rickenbacher, Weisheitsperikopen, p.70.
155 The other 7 occurrences are 4,9HA; 3 0 , 2 0 ; 3 2 ( 3 5 ) , 5 b ; 3 8 , 1 6 c ; 3 9 , 2 9 ; 4 1 , 1 6 ; 4 7 , 1 0 .
156 G. Liedke, in r«yl 7-2 ( 1 9 7 6 ) 1 0 0 1 .
157 G. L i e d k e , i n r / / / i r 2 ( 1 9 7 6 ) 1009.
fers again to God's judgment (cf. 35,12.1 7; 3 9 , 2 9 ) . - In 4 5 , 5 D''UDlJ'a is the last

term for law after H I X a , m i n , D'' pn and n i l y. Thus, this is a clear reference
to the Mosaic Torah. - In 4 5 , 1 0 c we have again the meaning "judgment", referring to
Aaron's legal responsibilities. - In 45,17b.d OStt'a is again linked with n i s a a n d
p i n , designating the Mosaic law. - Although 4 8 , 7 refers to the events at Sinai,
DSU?a does not refer to God's law given to Moses but to God's judgment. - In 5 0 ,
19 1''UBU'a does not designate the Mosaic law either.
T h u s , OSB'a refers t o t h e revealed Mosaic l a w o n l y in 3 2 , 1 6 a . c ;

4 2 , 2 ; 4 5 , 5 . 1 7 b . d w i t h t h e last t h r e e references b e i n g t h e m o s t defi
nite o n e s . In 3 2 , 1 6 a . c UD©a is l i n k e d with t h e fear of t h e L o r d .
(4) Hug. T h e t e r m p n o c c u r s 21 times in Sir: 1 1 , 1 7 c . 1 8 a ; 1 4 ,

12C.17'; 1 6 , 2 0 ; 3 8 , 2 2 ; 3 9 , 3 1 b ; 4 1 , 2 a . 3 a ; 4 2 , 2 ; 4 3 , 7 a . l O a . l 2 a ; 4 4 ,
5 a . 2 0 c ; 4 5 , 5 e . 7 a . l 7 b . c . 2 4 a ; 4 7 , l I c . G has 1 0 timess 8iadr}Kn a n d
4 times Kpifia.
T h e p r i m a r y m e a n i n g o f p n is " s o m e t h i n g s c r a t c h e d o n , confin
ing line o r l i m i t " . I t is o f t e n u s e d o f a fixed o r d e r (e.g. of t h e stars)
of G o d (cf. G e n 4 7 , 2 6 ; J d g 1 1 , 3 9 ; J o b 2 8 , 2 6 ; Ps 1 4 8 , 2 - 6 ; J e r 3 1 ,
3 6 ) . Its t h e o l o g i c a l significance lies in t h e fact t h a t it describes
G o d ' s acts a n d o r d e r s ' o f c r e a t i o n ( J o b 3 8 , 1 0 . 3 3 ; Prov 8 , 2 7 . 2 9 ; J e r
5 , 2 2 . 2 4 ; 3 3 , 2 5 ) , m a n ' s ' l i m i t s ' s e t b y G o d (Joh 1 4 , 5 . 1 3 ; 2 3 , 1 4 ;
Prov 3 0 , 8 ) , t h e priestly s h a r e in t h e sacrifices (cf. E x 2 9 , 2 8 ; Lev 6,
1 1 ) , a n d ( m o s t l y w i t h t h e pi.) also G o d ' s l a w w h e n used in con
j u n c t i o n w i t h o t h e r t e r m s for l a w ( w i t h •''UEUffa in D e u t 4 , 1 . 5 . 8 . 1 4 .
4 5 ; 5 , 1 . 3 1 ; 6 . 1 . 2 0 ; 7 , 1 1 ; 1 1 , 3 2 ; 1 2 , 1 ; 2 6 , 1 6 - 1 7 ; N e h 1,7; 9 , 1 3 ; 1 0 ,
3 0 ; I C h r 2 2 , 1 3 ; 2 C h r 7 , 1 7 ; 1 9 , 1 0 ; 3 3 , 8 ; Ez 5 , 6 - 7 ; w i t h n i s a in
D e u t 6 , 2 ; 8 , 1 1 ; 1 0 , 1 3 ; 1 1 , 1 ; 2 8 , 1 5 . 4 5 ) ' ' * . T h e e v i d e n c e in Sir is
as follows.
In Sir p n often refers t o the fixed orders set by God which affect man: the inescap
able lot of death ( l l , 1 7 c H ; 1 4 , 1 2 . 1 7 ; 3 8 , 2 2 ; 41,2a.3a); the particular profession of
man as 'temperal order' ( 1 1 , 1 8 H ) ; God's final judgment which the godless take to
be far away and uncertain ( 1 6 , 2 0 H); God's rule over creation and his command ini
tiating judgment ( 3 9 , 3 1 ) ; the cosmic order of stars ( 4 3 , 1 0 ) ; and the fixed times
which they indicate, pn also denotes the musical order of composition in the writing
of psalms ( 4 4 , 5 ) . But pn also refers t o orders of theological significance: the 'order'
of circumcision which is God's convenant with Israel ( 4 4 , 2 0 ) , and the established
law or 'order' of a covenant into which certain individuals are placed by God (Levi
4 5 , 7 ; Aaron 4 5 , 1 7 ; Phinehas 4 5 , 2 4 ; David 4 7 , 1 1 ) . Finally, p n i s used in conjunction
158 Cf. G. Liedke, THAT 1 ( 1 9 7 1 ) 6 2 7 - 6 3 2 . On p n as term for the cosmic order see
also S. Aalen, Die Begriffe 'Licht' und 'Finstemis' im Alten Testament, im Spdtju-
dentum und im Rabbinismus, 1951, pp.158-163.
Terminology
of, and synonymous with, r m f l , mXH, and UB1Z;?3, refering to the Mosaic law ( 4 5 ,
6 e . l 7 b . c ; c f . 4 2 , 2 ) 159.
T h u s , p n refers t o t h e Mosaic law in 4 2 , 2 ; 4 5 , 5 e . l 7 b . c . In t h e

m a j o r i t y of t h e o t h e r references it signifies G o d ' s o r d e r s in crea
t i o n a n d / o r in t h e h i s t o r y of Israel.
(5) Dabar Yahweh. Ben Sira refers 8 t i m e s t o t h e m n ' n a i : 3 3 ,

3 a H ; 4 3 , 5 b . l 0 a . 2 6 b . 2 9 b ; 4 7 , 2 2 b ; 4 8 , 3 a ; 5 1 , 3 0 e . In 7 cases ( e x c e p t
4 3 , 2 9 b ) G has Xdyo? Kvpiov.
In 3 3 , 3 m n ' corresponds with m i n , referring to God's revealed law. In the

majority of the other occurrences the term designates God's word which is active in
creation ( 4 3 , 5 . 1 0 . 2 6 . 2 9 ; cf. 4 8 , 3 ) .
(6) Nomas. T h e t e r m uoiuoq o c c u r s in G 2 6 t i m e s w h i c h is 9

t i m e s t h e t r a n s l a t i o n of m i n . We will discuss h e r e o n l y t h o s e pas
sages w h i c h a r e e x t a n t in G r e e k o n l y ( 1 4 r e f e r e n c e s ) . T h e o t h e r s ,
focusing o n t h e H e b r e w original, w e r e t r e a t e d a b o v e .
In the prologue (prol.) komo? clearly refers to the Pentateuch: w . 1 - 2 read "the law
and the prophets and the others which followed them", and w . 8 - 1 0 mentions the
"law and the prophets and the other books of the fathers". - In 2,16 iîioq corres
ponds with God's pfiiiara and b&oL (v.l5a) thus referring to God's revealed lawl^*^.
- 17,11 is the first verse of the third part of Ben Sira's great pericope on God's wise
order in creation which is especially evident among God's people ( 1 7 , 1 1 - 1 4 ) . God
gave to Israel "knowledge" (iitujTîxr]) and the "law of life" (fiMoc {•w'??). As
v6iio<; fu>T7<r ( v . l l b ) is parallel to SuhJtjkt) al<Sjvo<: and God's Kplfiara (v.l2),and
since w . 1 3 - 1 4 obviously refer to the events at Sinai, we take the term "law of life"
(cf. 45,5 D'^n m m ) to refer also to the Mosaic l a w l ^ l . - In 19,17 the vd^l0':
iiiiLorov is to regulate the relationship between human beings. It is linked with the
fear of the Lord ( v . l 8 a ) , and with God's commandments ( ^ w o M , v . l 9 a ) . In 19,20
the noirioK; vdiiov is linked in synonymous parallelism with the fear of the Lord. In
19,24 the transgression of the v6iio<; is contrasted with the pious (?/j'ô(3oir). On the
basis of the 'theological' context of these verses we are justified in taking v6no<; to
refer in all three verses to God's revealed l a w l 6 2 . . in 21,11 the keeping of the law
is equated with the perfection of the fear of the Lord. The context of this verse men
tions the "assembly of the godless" (v.9) and the "way of the sinners" (v.lO). Thus it
is quite probable that wo'MO<r refers to the revealed will of God rather than to sapiential
instructionsl^3_ . xhe phrase vStxoi; in/Jtarou in 23,23 certainly refers to the Mosaic
159 Cf. also H. Stadelmann, Ben Sira, p . 1 5 4 n.l who does not list all referencesof pn,
however.
160 Cf. R.J. Bdnki, Jesus and the Law, p.54.
161 Cf. M. Lohr, Bildung, p p . 5 4 - 5 7 ; J . Marbock, "Der schriftgelehrte Weise", BETL
51 ( 1 9 7 9 ) 3 0 2 .
162 Cf. J . Haspecker, Gottesfurcht, pp.52 n.7,156; acknowledged for 18,20 by J .
Marbock, Weisheit, p . 8 9 .
163 Cf. G . S a u e r , / S / / / J Z 111/5 ( 1 9 8 1 ) 5 5 7 .
law: the w o m a n who leaves her husband and commits adultery breaks the (written)
law. - In 2 4 , 2 3 the Mosaic b w is envisaged as well: î(3Ko<; Siadrixtji; i)i//iaToy (v.23)
is equated by s y n o n y m o u s parallelism with vo/iov 6v evrelXaro finiv Mwvari<; (v.
23b) 164 . In 34 s po'/uoc also refers to the revealed, written law of God 165. . 32(35),
1 states that "he w h o keeps the law increases the sacrifices". Here udjuo? clearly refers
to the Mosaic (cultic) law. It is paralleled by euroKaC in v.2. - 3 9 , 8 are part of Ben
Sira's description o f the scribes and his activities (38,34c-39,1 i): the scribe studies
and mediates ( S i a c o o w ) o n God's law (i/6tii^ v\piaTou, 3 8 , 3 4 d ) and teaches his in
struction (rraiSela 6UiaoKaKla<:, 3 9 , 8 a ) , and glories in the "law of the covenant o f
the Lord" (ev v6î^^J 6iai?TSKr)<r Kvp'vov, 3 9 , 8 b ) . Here again we have references to the
Mosaic law 166.
F r o m t h e 14 references t o vofiof; w h i c h are e x t a n t o n l y in G r e e k ,

12 or p o s s i b l y 13 refer t o t h e Mosaic law: p r o l . 1.8; 2 , 1 6 ; 1 7 , 1 1 ;
1 9 , 1 7 . 2 0 . 2 4 ; 2 1 , 1 1 ( ? ) ; 2 3 , 2 3 ; 2 4 , 2 3 ; 3 2 ( 3 5 ) , 1 ; 3 8 , 3 4 d ; 3 9 , 8 . In
at least f o u r passages f d/uo? is l i n k e d w i t h t h e fear o f t h e L o r d : 2 ,
1 6 ; 1 9 , 2 0 . 2 4 ; 2 1 , 1 1 (cf. 1 9 , 1 1 ) .
(7) Entole. G uses evroXiq 18 t i m e s w h i c h is 7 t i m e s t h e t r a n s
l a t i o n o f n i S Q . We will discuss o n l y the 9 r e f e r e n c e s w h i c h are
e x t a n t o n l y in t h e G r e e k M S S : 1,26; 2 3 , 2 7 ; 2 8 , 6 . 7 ; 2 9 , 1 . 9 . 1 1 ; 3 2
(35),2.7.
In 1,26 the keeping of the commandments (ivroXai) is presented as the basis for
acquiring wisdom, and is related t o the fear of the Lord (v.27). Similar passages make
it quite plausible to see here a reference to the T o r a h l 6 7 . - 23,27 is the end of the
pericope o n the adulterous w o m a n (23,22-27) w h o had been accused in 2 3 , 2 3 of
having been disobedient to the Mosaic law. In v.27 we have the 'moral' of the story:
nothing is better than the fear of the Lord, and nothing is sweeter than the keeping
of the commandments of the Lord (i.e. the Mosaic law). - In 28,6b Ben Sira summons
his readers to keep God's emoXai, reminding them that they have to die (and will
face judgment). This is immaliately followed by a second call to "remember" God's
commandments (28,7a) as well as God's covenant. The last expression proves that in
both cases Ben Sira refers to the Mosaic law. - In 29,1 the keeping of the command
ments is Unked with "practising mercy" and "lending to one's neighbour", suggest
ing again that an imphcit reference t o Israel's law is meant here. The same is true for
29,9 where the reader is challenged to support the poor "for the sake of the com
mandment" (cf. Deut 15,7-11), and for 29,11 where the reader is asked to spend his
money "according to the commandments of the Most High". - In 3 2 ( 3 5 ) , 2.7 ^vroKai
(and vdiiot; in v . l ) is related to the cultic (Mosaic, levitic) law of Israel (cf. Ex 2 3 , 1 5 ;
3 4 , 2 0 ; Deut 1 6 , 1 6 ; 26,1-4).
164 Cf. O. Kaiser, "Begnindung der Sittlichkeit", ZThK 55 ( 1 9 5 8 ) 56; E. Jacob, "Wis
dom and Religion in Sirach", 1978, p.255.
165 C f . J . G . Snaith. Ecclesiasticus, pp.l65f.; G. Sauer, o.c, p . 5 8 8 .
166 Cf. M. Lohr, o . c , p . 102; J . Marbock, a . c , p . 3 0 2 .
167 Cf. J. Haspecker, Gottesfurcht, pp.315f. He points out that the pi. is "Eigenform
von G" and that H probably had the sg. (cf. 6,36; 1 0 , 1 9 ; 15,15; 3 7 , 1 2 etc.). See
also M. Lohr, Bildung, pp.3 If.
Terminology 39
T h u s , all t h e 9 r e f e r e n c e s t o evToXrj jivTo\ai w h i c h are e x t a n t

o n l y in G refer t o t h e Mosaic law. I n t w o passages " c o m m a n d -
m e n t ( s ) " is/are Hnked w i t h t h e fear of t h e L o r d : 1,26; 2 3 , 2 7 .
(8) KrimaJThe t e r m Kpiiia is u s e d 19 t i m e s in Sir (4 t i m e s for
p n a n d 6 t i m e s for Dsu;?3 . It o c c u r s o n l y in 4 passages w h i c h are
n o t e x t a n t in H.
In 17,12b Kpifiara clearly refers to the decrees of the Mosaic law since it is parallel
to the "eternal covenant" which God made with Israel at Sinai (v.l2a) and with the
"law of life" which God gave t o his people (v.l l b ) 1 6 8 _ . jj, j g 1 4 ^piâra is parallel
to naiSeCa and refers to the orders of God. - In 19,25 and 21,5 Kpitia refers to a
"judgment" of the wise or the poor.
T h u s , 1 7 , 1 2 is t h e o n l y passage, n o t e x t a n t in H, w h e r e Kpinara
designates t h e Mosaic law.
(9) Logos. Ben Sira uses t h e t e r m Xd70<; 7 3 t i m e s ' ^ ^ .
5 4 times it refers to sapiential concepts with regard to 'speech ethics'. In 5 passages
it denotes the word of God in creation ( 3 9 , 3 1 ; 4 2 , 1 5 ; 4 3 , 5 . 1 0 . 2 6 ) or in prophets ( 4 8 ,
3.5; cf. 4 5 , 3 ) , and in one passage it refers to a prophetic utterance ( 4 8 , 1 ) . It does not
refer to the Torah of Israel.
We are n o w able t o s u m m a r i z e t h e t e r m i n o l o g i c a l e v i d e n c e w i t h
regard t o B e n Sira's c o n c e p t of law. D e s p i t e t h e fact t h a t t h e law is
never t h e subject of a p a r t i c u l a r p e r i c o p e o r h y m n it m u s t be ad
m i t t e d t h a t t h e s h e e r n u m b e r of u n a m b i g u o u s references t o t h e
law of Israel i n d i c a t e s h o w i m p o r t a n t a n d basic t h e revealed l a w as
( w r i t t e n ) lex revelata was for Ben Sira''*^. We e s t a b l i s h e d 5 3 or
possibly 5 6 references t o t h e Mosaic l a w . T h e e v i d e n c e c a n be p r e
s e n t e d as follows:
168 Cf. M. Lohr, Bildung, p . 5 5 .

169 E. Hatch, H.A. Redpath do not list 3 6 ( 3 3 ) , 3 ; 4 7 , 2 2 .
170 E.G. Bauckmann, "Proverbien und die Spriiche des Jesus Sirach", Z ^ W 7 2 ( 1 9 6 0 )
48 says that Torah, for Ben Sira, refers to the "altergebrachten Ordnungen Gottes
fiir Israel". M. Hengel, Judentum, p.253 agrees that, for Ben Sira, torah signifies
"in der Regel die konkrete Tora Moses" and that the same is true for mizvah (p.253
n.216).Similarly,E. Rivkin, "BenSira - The Bridge between Aaronide and Pharisaic
Revolutions", Eretz Israel 12 ( 1 9 7 5 ) 9 5 n.l points out that Ben Sira witnesses to a
society "operating on the basis of a literal reading of the Pentateuch". P.S. Fiddes,
Hiddenness, p.315 says that in Sir 'Torah' is "compact", a fixed body of materiaL
It is difficult to understand how R.A.F. MacKenzie, "Ben Sira as Historian", 1 9 7 8 ,
p.324 could write that "Ben Sira has a real distaste, or perhaps distrust, for a writ
ten law".
Ref. H G
Prol. 1 - v6)aos
8 -
1,26 -
2 , 16 -
6,36 (li''7y) mxn ^vToAat (KijpCou)
lO, 1 9 mxn evToAat
15,1 m m
15,15 ^VToAat
17,11 - v 6 u o s £crfis
17,12 -
19,17 - viviDQ UiJllOTOU
19, 20 - v6yos
19,24 -
21,11 -
23,23 -
23,27 - ^VTOAal HUpLOU
24,23 -
28,6 - ^VToAai
28,7 -
29, 1 - evToAai!
29,9 -
2 9 , 11 - evToAal uJJLcrTou
3 2 , 15
32,16a? UDt/n
32,16c? UDwn
-
3 2 , 17 m m auyxpLya
32,18b nixn cp6|3os ?
32,18d m m -
32,22b mxn ^vToAai
32,22d -
(Continued on page 4 1 )
Terminology 41
(Continued from page 4 0 )
Ref. H G
32,23 m m
33,2 m m vdviOQ
3 3 , 3a A;6YOS
33,3b min v6uos
34,8 - v6uos
35, 1 -
35,2 - ^VToAaC
35,7 -
37,12? nixn
38,34
39,8 - vAuos KupCou

41,8 lT''7y m m V6V10C UpCOTOU
42,2a li'»'7y jnm v6lJOS CXIJCOTOU
42,2a pn
42,2b MpLpaTa
44, 20 li-»'7y nixn v6iuDS (xiJilcrcou

45,5c nixn tvToAat
45,5d m m
45,5e dLOSl^KTI
45,5f
45,17a nixn
45,17b i7in
45,17b KpCyaia
45,17c pop-Clip t a
45,17d v6vioc
49,4 lT''7y m m
We have seen t h a t B e n Sira never uses t h e different t e r m s for

law in a genitive c o n s t r u c t i o n w i t h t e r m s like f a t h e r , m o t h e r , or
w i s d o m t e a c h e r ( u n l i k e P r o v ) . 3 4 ( 3 1 ) , 8 is t h e o n l y passage w h e r e
42 lien Sira's Concept of Law and the Commandments
a t e r m for law ( f O A i o ? ) is used parallel w i t h w i s d o m m e a n i n g "in

struction" rather than l a w " ' .
In s o m e passages 'legal' t e r m s are used for the o r d e r of c r e a t i o n
w i t h was e s t a b l i s h e d b y G o d : m i n in 4 1 , 4 ; m r t ' T 3 7 in 4 3 , 1 . 5 .
1 0 . 2 6 . 2 9 (cf. 4 8 , 3 ) , a n d especially pn is often u s e d : 4 4 , 2 0 ; 4 5 , 7 .
17.24;47,11.
In at least 17 passages t e r m s for law are closely linked or even
i d e n t i f i e d w i t h t h e fear of t h e L o r d : m i n in 1 5 , 1 ; 3 2 , 1 5 ; 3 3 , 2 . 3 ;
m s a in 6 , 3 6 ; 1 0 , 1 9 ; 3 2 , 1 8 ; 3 7 , 1 2 ; m i n in 3 2 , 1 6 a . c ; jôAto? in 2,
1 6 ; 1 9 , 1 1 . 2 0 . 2 4 : 2 1 , l l ; a n d ivro\ri in 1 , 2 6 ; 2 3 , 2 7 .
In 11 passages t e r m s for law are used in a genitive c o n s t r u c t i o n
w i t h " t h e Most H i g h " or w i t h " L o r d " : 1 9 , 1 7 ; 2 3 , 2 3 . 2 7 ; 2 9 , 1 1 ;
3 8 , 3 4 ; 3 9 , 8 ; 4 1 , 8 ; 4 2 , 2 ; 4 4 , 2 0 ; 4 9 , 4 (cf. also 6 , 3 6 ; 3 2 , 1 6 ) .
In 8 passages t e r m s for law are l i n k e d w i t h G o d ' s c o v e n a n t w i t h
his p e o p l e : 1 7 , 1 1 . 1 2 ; 2 4 , 2 3 ; 2 8 , 7 ; 3 9 , 8 ; 4 2 , 2 G ; 4 4 , 2 0 ; 4 5 , 5 . In
o t h e r cases w e h a v e a clear r e f e r e n c e t o Israel's c u l t i c law: 2 8 , 6 . 7 ;
29,1.9.11; 35,1.2.7.
In 2 4 , 2 3 a n d 4 5 , 5 t h e law a n d t h e c o m m a n d m e n t s of G o d are
l i n k e d w i t h Moses a n d w i t h t h e events at Sinai, a n d t h u s clearly
refer t o t h e P e n t a t e u c h (cf. also p r o l . 1.8).
In view of t h e s e facts it is i n t e r e s t i n g to n o t e t h a t in s o m e 2 0
passages Ben Sira calls u p o n his r e a d e r s t o " k e e p t h e l a w " ( 1 , 2 6 ;
15,1.15; 19,20; 21,11; 23,27; 28,6.7; 2 9 , 1 ; 32,22.23; 35,1.2;
3 7 , 1 2 ; 4 4 , 2 0 ; cf. 2 , 1 6 ; 6 , 3 6 ) , a n d n o t t o " b r e a k " or " t r a n s g r e s s "
t h e law ( 1 0 , 1 9 ; 1 9 , 2 4 ; 4 9 , 4 ; cf. 4 1 , 8 ) .
3.2. Law and Creation
It a p p e a r s t o b e m e t h o d o l o g i c a l l y u n w a r r a n t e d t o identify t h e
' l a w ' w i t h t h e divine o r d e r w h i c h includes t h e w h o l e c r e a t i o n sim
ply b e c a u s e in 1 7 , 1 1 - 1 2 ' l a w ' is dealt w i t h in t h e great p e r i c o p e o n
c r e a t i o n " ^ . T h e i d e n t i f i c a t i o n of law a n d w i s d o m c e r t a i n l y h a d
c o n s e q u e n c e s (!) for t h e n a t u r e of t h e law as well as for t h e rela
t i o n s h i p b e t w e e n law a n d c r e a t i o n (cf. § 4 . 2 . 1 . ) . B u t a p c t i t i o prin-
171 Similarly E.G. Bauckmann, in ZAW 12 ( 1 9 6 0 ) 4 8 .

172 Contra J. Marbock, Weisheit, pp.87f. and idem, "Gesetz", BZ 2 0 ( 1 9 7 6 ) 5f. See
also P.S. ViMes, Hiddenness, 1976, p p . 3 1 7 - 3 2 1 .
Law and Creation 43
cipii has t o b e a v o i d e d . T h e r e f o r e w e will s t a r t b y limiting o u r

o b s e r v a t i o n s t o t h o s e passages w h e r e legal t e r m s a r e d i r e c t l y a p
plied t o t h e o r d e r of c r e a t i o n .
In 4 1 , 1 r m n refers to the law of death which God imposed upon man. Ben Sira
deals with the subject of death particularly in 17,1-2 and 4 1 , 1 - 4 . Death is described
as man's inescapable lot, a fixed order imposed by God upon creation. T h e 'fixed'
order of death is a divine p n (11,1711; 1 4 , 1 2 . 1 7 ; 3 8 , 2 2 ; 4 1 , 2 . 3 ) . - In his great h y m n
o n God's creation in 4 2 , 15-43-331 73 g e n Sira uses legal terms to describe the orders
which God laid u p o n "his works". At the end of his observations o n the sun (43,2-4)
he quite naturally refers t o God w h o created (nitfj?) it ( 4 3 , 5 ; cf. G e n 1, 14-16):
"For great is the Lord w h o made it, and his words ( T i i a T ) make his mighty (ones)
brilliant". Although v.5b is not totally c l e a r l 7 4 jt is obvious that the whole verse
refers to the sun ( w . 6 - 8 describe the m o o n ) . God created the sun and imposed upon
it his order. The sun obeys the '•>'' D ' T a i . - The m o o n (43,6-8) was created by
God to regulate ( p n ) feasts and seasons (v.7;cf. Sir 33,7-9; Gen 1,14). The same
applies to the order ( p n ) of the stars ( w . 9 - 1 0 ) which was instituted by God's word
( ba "131) as well (v.10). - In 4 3 , 2 6 Ben Sira underlines the fact that "by his words"
( T>n373) God creates ( "jys ) what he wills.
T h u s we see t h a t Ben Sira d o e s u s e t h e t e r m s m m , nm"" "13 7 ,

a n d especially pn as d e s i g n a t i n g t h e o r d e r w h i c h G o d i m p o s e d
u p o n c r e a t i o n : ".'Mies wird d u r c h das W o r t G o t t e s geschaffen, in
seiner U n t e r s c h i e d e n h e i t g e o r d n e t u n d e r h a l t e n ... Z w i s c h e n d e m
s c h a f f e n d e n u n d d e m e r h a l t e n d e n Wort wird n i c h t d i f f e r e n z i e r t .
D e m n a c h ist G o t t e s O r d n e n u n d E r h a l t e n sein S c h a f f e n , u n d d i e
O r d n u n g ( p m ) , die a u f d e m W o r t b e r u h t b z w . sein A u s d r u c k ist,
ist d a s L e b e n " " ' . H o w e v e r , t h e n u m b e r of passages w h e r e legal
t e r m s a r e d i r e c t l y l i n k e d w i t h c r e a t i o n a n d its c o m p r e h e n s i v e
o r d e r s is n o t as great as s o m e s e e m t o suggest. If in 2 4 , 2 3 t h e l a w
is i d e n t i f i e d w i t h t h e p r e c e d i n g w i s d o m a n d , as a r e s u l t , is p l a c e d
i n t o t h e h o r i z o n of c r e a t i o n , t h e n this does n o t p r o v e t h a t this
' l a w ' is n o t t h e Sinaitic r e v e l a t i o n b u t s o m e u n i v e r s a l , c o s m i c l a w
w h i c h o p e r a t e s in c r e a t i o n a n d h i s t o r y (cf. § 4 . 2 . 1 . ) " ^ . T h e c o n -
1 73 Cf. M. Lohr, Bildung, pp.80-94.

174 G reads instead of T>T>3N n'Ul'i •• K-aTeanevaev nopeiav"he hastens its course"
in reminiscence of Ps 19,6. J.G. Snaith, Ecclesiasticus, p.210 follows G. The plural
T'T'QN is difficult. R. Smend, Weisheit, ad loc. emends t o I T i a K and reads
"and his word assures victory to his mighty servant" (i.e. the sun). See also B o x /
Oesterley, APOT 1 ( 1 9 1 3 ) 4 7 4 . G. Sauer, JSHRZ II1/5 ( 1 9 8 1 ) 6 1 1 translates "und
seine Worte lassen aufstrahlen seine Helden".
175 M. Lohr, Bildung, p.95 in his summary of Ben Sira's concept of creation. Cf. also
M. Limbeck, Von der Ohnmacht des Rechts: Untersuchungen zur Gesetzeskritik
des Neuen Testaments, 1 9 7 2 , pp.18-20.
176 Contra J . Marbock, "Gesetz", BZ 2 0 ( 1 9 7 6 ) 8. On the meaning of law in 2 4 , 2 3
44 Ben Sira's Con cept of Law and the Commandemnts
s e q u e n c e s of t h e i d e n t i f i c a t i o n of w i s d o m a n d law, w i t h regard t o
t h e law, will b e discussed later (cf. 4 . 4 . 1 ) .
3.3. Law and Salvation-History
T h e fact t h a t in a t least t e n passages we find t h e p h r a s e " l a w of

Y a h w e h " or " l a w of t h e M o s t H i g h " s h o w s t h e close r e l a t i o n b e
t w e e n t h e law a n d t h e G o d of Israel envisaged b y B e n Sira.
In 1 7 , 1 1 . 1 2 ; 2 4 . 2 3 ; 3 9 , 8 ; 4 2 , 2 G ; 4 4 , 2 0 ; 4 5 , 5 terms for law are linked with the cov
enant ( j T ' i a / S i a d r i K T ) ) 1 7 7 . 17,1 1.1 2 belong to the lengthy pericope o n God's
control of the world ( 1 6 , 2 4 - 1 7 , 1 4 ) . After having dealt with God's creation of the
universe ( 1 6 , 2 4 - 2 8 ) and of the earth and of man ( 1 6 , 2 9 - 1 7 , 1 0 ) , he turns to the
chosen people ( 1 7 , 1 1 - 1 4 ) . Israel is not mentioned until v.l 7 but it is obvious that the
"law of life" (v.l 1), the "eternal law" (v.l 2a), the "commandments" (v.l 2b), and
the theophany ( v . l 3 ) refer to the events at Sinai described in Ex 19-201^8 The con
tent of the law is summed up and formulated in accordance with the deuteronomistic
Hauptgebot: to "beware of all unrighteousness" ( v . l 4 a ) , and t o love one's neighbour
( v . l 4 b ) 179. This summing up of the commandments of the law proves again that the
law, in 1 7 , 1 1 . 1 2 , is not simply the concretization of the comprehensive divine order
but very specifically the Mosjiic law 180. - In 2 4 , 2 3 the "book of the covenant of God
the Most High" is identified with the "law" which Moses gave t o Israel as an "inheri
tance". We will return to this passage later when we discuss Ben Sira's identification of
law and wisdom. We want to point out at this stage that the law mentioned in 2 4 , 2 3
is the Mosaic law and has, as a result, a unique relation with the faith and history of
Israel. - 3 9 , 8 belongs to Ben Sira's description of the scribe's activities. Being proudly
conscious of the rich treasures of knowledge and insight entrusted t o him, the scribe
glories in the "law of the covenant of the Lord" which unfolds and opens up wisdom.
The scribe studies the prophets and the sayings of wise men (39,1-2) but he glories
most of all in the (Mosaic) law. - In the laus patrum the commandments of God are
linked with God's covenant with Abraham (44,20) and with Moses and Israel at Sinai
see supra, p.38. Cf. also J.C.H. l e b r a m , "Jerusalem", 1 9 7 9 , p . U l w h o defends

po/io? in chap. 2 4 as the Sinaitic law.
177 Cf. G.W.E. Nickelsburg, Literature, p.61 who refers to Ben Sira's "covenantal
theology" as d o s e l y linked with the Torah.
178 Cf. J. Haspecker, Gottesfurcht, p p . l 5 2 f . ; J.G. Snaith, Ecclesiasticus, p . 8 8 ; J . Mar
bock, Weisheit, p.87.
179 Cf. Mt 2 2 , 8 6 - 4 0 .
180 Contra O. Rickenbacher, Weisheitsperikopen, pp.I48f. O. Kaiser, "Begriindung
der Sittlichkeit", ZThK 55 ( 1 9 5 8 ) 5 1 - 6 3 points out in the context of his discussion
of Sir 17,1 Iff. that "obwohl Sirach urmiittelbar vorher von der Schopfung und
der Erkennbarkeit Gottes in seiner Kreatur spricht, zieht er doch nicht die weiter-
gehende Konsequenz, das Gesetz mit der Harmonic des Alls, dem ewigen Logos der
Natur zu identifizicren, wie es dann spater Philo g e t a n h a t " (p.56). Cf. Philo VitMos
2,52.
Law and the Fear of the Lord 45
( 4 5 , 5 ) . - The term p n i s used in several instances of God's orders for his people. It
refers to circumcision ( 4 4 , 2 0 ) , to the "eternal" levitical priesthood ( 4 5 , 7 . 1 7 ) , to the
hereditary rights of the priests granted to Phinehas ( 4 5 , 2 4 ) , and to the Davidic cov
enant ( 4 7 , 1 1 ; cf. 4 5 , 2 5 ) . - The law is also linked with the sacrifices (35,2-4).
T h u s , t h e law is m o s t i n t i m a t e l y linked w i t h Israel's faith a n d

h i s t o r y . I t is t h e very l a w of Israel's G o d , given t h r o u g h t h e m e d i a
t i o n of Moses a t Sinai, t h e basis a n d t h e c o n t e n t of G o d ' s c o v e n a n t
w i t h his p e o p l e .
3 . 4 . L a w a n d t h e F e a r of t h e L o r d
As we h a v e n o t e d a l r e a d y , Ben Sira parallels l a w a n d t h e fear of

t h e L o r d in n u m e r o u s p a s s a g e s ' * ' . J . H a s p e c k e r p o i n t e d o u t t h a t
Ben Sira d o e s n o t s i m p l y o r d i r e c t l y i d e n t i f y o b e d i e n c e t o t h e l a w
w i t h t h e fear of t h e L o r d , n o t even in t h e " G r u n d s a t z p a r i i n e s e "
in 2 , 1 5 - 1 6 ' * ^ . I n t h e r o u t i n e p a r a l l e h s m of fear of t h e L o r d / l a w ,
t h e s e q u e n c e of t h e s e t w o p h r a s e s is n o t o p t i o n a l b u t d e p e n d e n t
u p o n t h e focus of t h e p a r t i c u l a r passage. If t h e s t a r t i n g p o i n t of
t h e c o n t e x t is a f u n d a m e n t a l o r ' i n n e r ' v i e w p o i n t we have t h e
s e q u e n c e : fear of t h e L o r d - l a w (cf. 6 , 3 7 ; 1 5 , 1 ; 2 3 , 2 7 ; 3 7 , 1 2 ; 3 9 ,
1). In this case t h e s e c o n d p a r t of t h e parallelism, t h e law, a p p e a r s
t o be a c o n c r e t i z a t i o n . O n t h e o t h e r h a n d , if we h a v e t h e s e q u e n c e :
law - fear of t h e L o r d , t h e t h o u g h t progresses f r o m t h e p r a c t i c a l
t o t h e f u n d a m e n t a l , from t h e o u t w a r d t o t h e i n w a r d , from t h e
c o n c r e t e t o t h e m o r e c o m p r e h e n s i v e r e a l m (cf. 1 , 2 6 - 2 7 ; 9 , 1 5 . 1 6 ;
2 1 , 1 1 ; 3 2 , 1 4 - 1 6 ; 3 2 , 2 4 - 3 3 , l ) ' * 3 . T h i s implies t h a t B e n Sira c o n
siders t h e fear of t h e L o r d t o be t h e basis of t h e o b e d i e n c e t o t h e
law.
T h e fear of t h e L o r d is n o t ' s w a l l o w e d u p ' b y t h e k e e p i n g of t h e
law. T h i s fact, o n t h e o t h e r h a n d , m a k e s sure t h a t t h e k e e p i n g of
t h e l a w is n o t a r o u t i n e p e r f o r m a n c e or a c c o m p l i s h m e n t b u t a re
sult of o n e ' s p e r s o n a l c o m m i t m e n t a n d c o n f i d e n c e in G o d w h o
m a k e s t h e o b e d i e n c e t o his law p o s s i b l e (cf. 1 5 , 1 3 ) . In 1,26-27 we
181 See generally the discussion in J . Haspecker, Gottesfurcht, pp.63,147,153f.,167f.,

328-332.
182 C f . J . Haspecker, o.c, p p . 2 8 7 - 2 8 9 .
183 Cf. J. Haspecker, o.c, p . 3 2 9 . On the structure of 3 2 , 1 4 - 1 6 and 32,14-33,1 see ibid.,
pp.222-227,263-268.
h a v e , t h e r e f o r e , t h e s e q u e n c e : o b e d i e n c e t o t h e l a w - fear of t h e
L o r d - faithfulness a n d h u m i l i t y . T h e w i s d o m t e a c h i n g of Ben Sira
is in a f u n d a m e n t a l w a y o r i e n t e d b y t h e sovereign will of G o d
w h i c h d o m i n a t e s all areas of life. B u t Ben Sira is a t t h e s a m e
t i m e c o n s c i o u s of t h e fact t h a t t h e w i s d o m w h i c h is f o u n d a n d 'in
f e r r e d ' from t h e law is n o t s o m e a u t o n o m o u s advice b u t d e m a n d s
a c o r r e l a t i n g p e r s o n a l s t r o n g c o m m i t m e n t t o G o d . T h e r e f o r e Ben
Sira calls t h o s e w h o reject s u c h 'discipUne' b y a n d in t h e l a w "of
f e n d e r s " ( 3 2 , 1 7 ) . T h o s e w h o fear t h e L o r d a n d w h o s t u d y law a n d
t r a d i t i o n in a c o m p r e h e n s i v e m a n n e r are c o n s c i o u s of t h e fact
t h a t t h e y t h e r e b y e n c o u n t e r t h e living will of G o d .
T h u s we c o n c l u d e w i t h J . H a s p e c k e r : " S o s p r i c h t sich a n m a r k -
a n t e n Stellen das Bewufitsein, in der H i n g a b e a n das G e s e t z die
t r e u e u n d d e m i t t i g e A u s l i e f e r u n g a n d e n p e r s o n l i c h e n Willen G o t
tes zu voUziehen, r e c h t klar aus"'*"*.
3 . 5 . T h e F u n c t i o n of t h e L a w
3.5.1. Norm of moral and social behaviour. M a n y passages in

Sirach i n d i c a t e t h a t , for Ben Sira, the Israelite law was t h e n o r m
of m o r a l b e h a v i o u r ' * ' . In 1 9 , 1 7 w h i c h is t h e last verse in t h e sec
t i o n o n h o w t o h a n d l e m a l i c i o u s gossip (] 9 , 4 - 1 7 ) ' * ^ , a n d t h e last
verse in t h e discussion of r e b u k e ( 1 9 , 1 4 - 1 7 ) , we r e a d : " R e p r o v e
y o u r n e i g h b o u r b e f o r e y o u t h r e a t e n h i m , a n d give p l a c e t o t h e l a w
of t h e M o s t H i g h " (cf. Lev 1 9 , 1 7 ! ) . T h e law has t h e ability t o con
vict a p e r s o n of his guilt a n d t h e ability to s h o w h i m h o w h e
should behave.
2 1 , 1 1 c o n c l u d e s t h e s e c t i o n o n t h e c o n t r o l of sin ( 2 1 , 1 - 1 1 ) ' * ' :
" H e w h o k e e p s t h e law k e e p s his ( n a t u r a l ) i n c h n a t i o n ' * * u n d e r
184 J. Haspecker, Gottesfurcht, p.332.

185 Cf. G.von Rad, Wisdom, p . 2 4 4 ; J . Marbock, Weisheit, pp.86ff. w h o , however,
refers only to 1 9 , 1 7 ; 2 3 , 2 3 ; 2 8 , 6 . 7 ; 29,9.11 ; 4 1 , 8 .
186 C f . J . G . Snaith, Ecclesiasticus, pp.97f.
187 Cf. J.G, Snaith, Ecclesiasticus, p p . I 0 5 f . ; a s p o s s i b i l i t y i n O . Rickenbacher, Weisheits
perikopen, p . l 0 5 . Similarly J. Haspecker, Gottesfurcht, p.161 w h o sees a caesura
after v . l 2 . Box/Oesterley, APOT 1 (1923) 3 8 8 ; O. Rickenbacher, o.c, p p . l 0 4 f . ,
and others see 21,11 as the beginning of the section on the contrast between the
godly man w h o is wise and the godless man who is a fool ( 2 1 , 1 1 - 2 8 ) .
188 In 21,11a S reads (î 5 ^ (as in 1 5 , 1 4 with H - i S ' ; cf. 27,6H) which makes it
The Function of the Law
47
c o n t r o l , a n d a c c o m p l i s h e d w i s d o m is t h e i'ear of t h e L o r d " ' * ^ . As
a result of t h e chiastic s t r u c t u r e o f t h e verse t h e k e e p i n g of t h e law
is parallel t o t h e fear of t h e L o r d , a n d t h e c o n t r o l of t h e "is ' is
parallel t o a c c o m p l i s h e d w i s d o m . T h e c o n t r o l of t h e ' n a t u r a l ' , i.e.
evil i n c l i n a t i o n o r t e n d e n c y c a n b e achieved o n l y b y o b e y i n g t h e
law w h i c h c o n t a i n s t h e n o r m for g o d l y b e h a v i o u r .
23,23 belongs to t h e section o n a d u k e r y (23,16-27): t h e adul
t e r o u s w o m a n " d i s o b e y s t h e l a w of t h e M o s t H i g h " . T h e sin of
a d u l t e r y consists i n b r e a k i n g t h e divine l a w w h i c h w a s laid d o w n
in E x 2 0 , 1 4 a n d D e u t 5 , 1 8 a n d w h i c h h a s t o b e o b e y e d as it is
God's norm.
2 8 , 6 - 7 c o n c l u d e s t h e s e c t i o n o n forgiveness a n d divine p u n i s h
m e n t ( 2 7 , 3 0 - 2 8 , 7 ) : " R e m e m b e r t h e e n d t h a t a w a i t s y o u a n d cease
from hate; remember corruption and death and abide b y t h e com
m a n d m e n t s . R e m e m b e r t h e c o m m a n d m e n t s a n d d o n o t b e en
raged a t y o u r n e i g h b o u r ; r e m e m b e r t h e c o v e n a n t of t h e M o s t High
a n d o v e r l o o k i g n o r a n c e " ' ^ ' ' . Ix)yalty t o G o d ' s c o v e n a n t w i t h Israel
is, for B e n Sira, i d e n t i c a l w i t h t h e k e e p i n g of t h e c o m m a n d m e n t s
( n o t e t h e s y n o n y m o u s parallelism in v . 7 ) . A n d t h e l a w i n c l u d e s
t h e s t i p u l a t i o n n o t t o h a t e o n e ' s " n e i g h b o u r " o r " b r o t h e r " {-nXtiaiovl
j ? T / n K ) ' ^ ' b u t t o love h i m (cf. Lev 19,1 7-18)'^^
I n 2 9 , 9 . 1 1 B e n Sira a d m o n i s h e s in t h e c o n t e x t of his discussion
of l e n d i n g a n d b o r r o w i n g ( 2 9 , 1 - 1 3 ) : " F o r t h e c o m m a n d m e n t ' s
rather likely that H had ^ S ' 12?33; cf. Box/Oesterley, o . c . p . 3 8 8 ; R. Smend,

Weisheit, p . l 9 2 (reading n s ' 1^313, referring t o mAb 4,1); O. Rickenbacher,
o . c , p . l 0 5 . G. Maier, Menjc/t und freier Wille, 1 9 7 1 , pp.92f. states that the ivv6rtiia
in 21,11 could well be the translation of an original I S ' which then cannot be
interpreted here (in contrast t o 15,14; 27,6) as a 'neutral' inclination, for it im
plied "eine Aufspaltung von grundlegendem Wollen und Tricb in der Richtung der
spateren rabbinischen Lchre". In a similar way also J . Haspecker, o . c , p . 1 4 5 n.46.
With regard to the Talmudic concept o f the j n n I S ' ' see bQid 30b: "I created
the evil desire, but I also created the Torah, as its antedote: if y o u occupy your
selves with the Torah, you will not be delivered into his hand".
189 In 2 1 , l i b w e follow the translation of R. Smend, M.S. Segal, O. Rickenbacher.
NEB translates "wisdom is the o u t c o m e of the fear of the Lord".
190 Probably referring t o sins which were committed unconsciously. Cf. Box/Oesterley,
APOT 1 ( 1 9 1 3 ) 4 0 8 .
191 These terms refer in the context of the OT to the companions of the covenant w h o
have a share in the election and in the covenant with their duties and rights. Cf.
J. Fichtner, in ThWNT 6 ( 1 9 5 9 ) 3 1 0 - 3 1 3 .
192 On the passages see H. Stadelmann, Ben Sira, pp.l 2 8 - 1 3 2 .
s a k e h e l p t h e p o o r ... invest'^^ y o u r treasure a c c o r d i n g t o t h e c o m

m a n d m e n t s of t h e M o s t H i g h " . H e r e again t h e l a w is t a k e n t o be
t h e n o r m of all m o r a l a n d social hfe (cf. D e u t 1 5 , 7 - 1 1 ) .
T h e references t o t h e law in 3 2 , 1 7 . 1 8 . 2 2 . 2 3 b e l o n g t o a peri
c o p e w h i c h deals w i t h t h e wise m a n (in c o n t r a s t t o t h e fool)
w h o s e life is d e t e r m i n e d b y t h e law a n d c h a r a c t e r i z e d b y t h e fear
of t h e L o r d ( 3 2 , 1 4 - 3 3 , 6 ) . T w o basic s t a t e m e n t s , e a c h consisting of
four distichs, o n t h e fear of t h e L o r d a n d t h e zeal for t h e l a w ( 3 2 ,
14-17 a n d 3 2 , 2 4 - 3 3 , 3 ) a r e foUowed, r e s p e c t i v e l y , b y a general
sapiential p a r e n e s i s ( 3 2 , 1 8 - 2 3 a n d 33,4-6)'^'^. 3 2 , 1 7 forms t h e e n d
of t h e first basic s t a t e m e n t : " T h e m a n of v i o l e n c e ' ^ ' will reject
r e p r o o f , a n d h e forces t h e law t o suit his n e c e s s i t y ' ^ 6 " . Ben Sira
c o n t r a s t s t h e m a n w h o seeks G o d (v.14) a n d fears t h e L o r d ( v . l 6 )
a n d , as a r e s u l t , k n o w s G o d ' s will ( u s u ^ a , v . l 6 ) , w i t h t h e godless
m a n w h o does n o t a c c e p t criticism or r e p r o o f , n o t even from t h e
l a w ! He is n o t w i l h n g t o adjust his hfe t o t h e n o r m s of t h e l a w
b u t , i n s t e a d , adjusts t h e law t o his o w n desires. In 3 2 , 1 8 a gen
eral parenesis s t a r t s w i t h t h e w o r d s , " A wise m a n will n o t c o n c e a l
w i s d o m ' ^ ' , b u t a scoffer will n o t k e e p t h e c o m m a n d m e n t s ' ^ * ; a
wise m a n will n o t a c c e p t a b r i b e , b u t t h e p r e s u m t u o u s a n d t h e
scoffer will n o t k e e p t h e l a w " . T h e godless d o n o t k e e p t h e law
b u t a c c e p t b r i b e s - a famiUar t h e m e in t h e O T ' ^ . T h e p a r e n e s i s
e n d s w i t h t h e a d m o n i t i o n : " I n all y o u r w a y s g u a r d yourself, for
h e w h o does so k e e p s t h e c o m m a n d m e n t ( m x a ) . H e w h o k e e p s
193 Cf. Liddell/Scott, Lexicon, s.v. TtijTiMi A.11.7 "deposit, as in a bank". See also the
translations of J. Marbock, Weisheit, p.86 and G. Sauer, JSHRZ 111/5 (1981)
5,575.
194 FoUowing H . Stadelmann, Ben Sira, pp.262f.; simUarly Box/Oesterley, APOT 1
(1913)426-429.
195 Following H ^ " " ( D a n II^'N ) and similarly G ((SviJpwiro<r inapujX6<:) rather than
(DDn © ' N ). Cf. Box/Oesterley, o . c , p . 4 2 7 ; J . G . Snaith, Ecclesiasticus, p. 1 5 7 ;
G. Sauer, JSHRZ 111/5 ( 1 9 8 1 ) 5 8 4 .
196 The translation follows Box/Oesterley.Greads fcai Kara TO OeXriiM. aiiToi ei)pi\aei
(248 efievptoKci) aiiyKpifia; S reads "and according to his will (= G) makes his
way". G. Sauer, ibid., translates "und entsprechend seinem Plan zieht er die Weisung
hin". The root TT2f certainly means "need, necessity, want, requirement".
197 Reading n a D O with H ^ ™ . Cf. G. Sauer, o . c , p.584.
198 Reading m s a n i ? ' with H ^ ™ and (instead of 1KiV>)- Cf. H .
Middendorp, SteUung, p.l 6 3 .
199 Cf. Ex 2 3 , 8 ; Deut 1 6 , 1 9 ; 2 7 , 2 5 ; Ps 15,5; Prov 6 , 3 5 ; 1 7 , 2 3 ; Is 1,23; Ez 2 2 , 1 2 . Of
special importance here is Deut 1 6 , 1 9 : "Do not accept a bribe, for a bribe blinds
the eyes of the wise (!) and twists the words of the righteous".
The Function of the Law 49
t h e l a w ( m i n ) g u a r d s himself; a n d h e w h o trusts in t h e L o r d
shall n o t b e b r o u g h t t o s h a m e " ( 3 2 , 2 2 - 2 3 ) . T h e l a w a n d t h e c o m
m a n d m e n t s a r e t o b e o b s e r v e d as t h e n o r m of o n e ' s a c t i o n s ( T U ^ y a )
a n d of o n e ' s b e h a v i o u r a n d life-style ( T > D m ) .
T h e ethical n o r m a t i v e n e s s of t h e l a w is also e v i d e n t in 3 5 , 1 - 7
w h e r e p r o p e r ethical b e h a v i o u r is p o r t r a y e d as spiritual sacri-
fice^"*'. B e n Sira s t a t e s t h a t o n e s h o u l d p r a c t i s e " w o r k s of l o v e "
{avTattobiboiK X^-ptv, v . 2 ) ^ ' ' c a r r y o u t " c h a r i t y " ( ^ o t c o i ' iXerjpoa-
vvr)u, a n d a v o i d w i c k e d n e s s a n d injustice ( v . 3 ) , " f o r all
this (shall b e d o n e ) o n g r o u n d s of t h e c o m m a n d m e n t s " (xapti'
Î'ToXrjc, V . 4 ) .
I n t h e s e c t i o n o n g o o d a n d b a d c o u n s e l l o r s ( 3 7 , 7 - 1 5 ) B e n Sira
first lists u n r e l i a b l e c o u n s e l l o r s ( v . l l ) b e f o r e h e goes o n t o c o m
m e n d c o n s u l t a t i o n w i t h a m a n w h o always fears t h e L o r d a n d
w h o , as h e k n o w s , k e e p s t h e c o m m a n d m e n t s ( v . l 2 ) , i.e. w h o s e
advice will b e in a c c o r d a n c e w i t h t h e l a w .
In his d e s c r i p t i o n of t h e fate a n d t h e curses of t h e sinner ( 4 1 , 5 -
13) B e n Sira accuses t h e m p r i m a r i l y of having " f o r s a k e n ( a ' a n y a )
t h e l a w ( m m ) of t h e M o s t H i g h " (v.8). Similarly Ben Sira p o i n t s
o u t t h a t e x c e p t D a v i d , H e z e k i a h , a n d J o s i a h all t h e kings of J u d a h
a b a n d o n e d (afj?) the law of G o d .
T h e s e passages clearly s h o w t h a t B e n Sira r e g a r d e d t h e Mosaic
law as n o r m of o n e ' s b e h a v i o u r w i t h regard t o all t h e ' w a y s ' of
life. T o k e e p t h e l a w a n d t h e c o m m a n d m e n t s is t o c o m p l y w i t h
G o d ' s will.
2 0 0 O n this passage see H. Stadelmann, Ben Sira, pp.93-99.

201 This term presupposes the Hebrew phrase O'lDH m'?''^:!. Cf. Box/Oesterley,
APOT 1 ( 1 9 1 3 ) 4 3 7 ; H. Stadelmann, o.c, p.96 (who refers to 7,33 and 4 0 , 1 7
where T o n is translated in G b y x a p n ) . In later Rabbinic theology the "works of
grace" ( D ' T O n n i ' j ' a j l ) included visits to the sick, the putting up of strangers,
the equipping of poor brides and bridegrooms, the attendance o f weddings and
funerals, the comforting of mourners, e t c . Cf. Strack/Billerbeck, Kommentar, 4,
pp.559-510-, E. Stauffer, Art. "Ajandw", ThWNT 1 ( 1 9 3 3 ) 42-44; G. Bertram,
Art. "eP70p", ThWNT 2 ( 1 9 3 5 ) 6 4 4 .
202 Charity (Hebr. H p l S ) was also part of the "good works" (D">aiU OÛ/ya)-
Cf. Strack/BiUerbeck, o.c, p p . 5 3 6 - 5 5 8 ; R. Bultmann, An."eK€r,iJLoavvr\", ThWNT
2 ( 1 9 3 5 ) 4 8 2 . Charity differs from the "works o f love" in that the former is dor»e
with m o n e y whereas the latter can be performed both with m o n e y and with per
sonal activity. Charity was directed only towards the poor and the living whereas
the "works of love" could benefit the rich and the dead as well. Cf. Strack/Biller-
beck, o . c , p . 5 3 6 with reference to tPea 4 , 1 9 .
50 Hen Sira's Concept of Law and the Commandments
3.5.2. Source of wisdom. N u m e r o u s passages i n d i c a t e t h a t for

B e n Sira t h e s t u d y a n d t h e iieeping of t h e law led to wisdom^*^^.
C o m p a r e d w i t h t h e general f u n c t i o n of t h e l a w in the O T this is a
new aspect.
The following passages are relevant here. 1,26: "If you desire wisdom, keep the
commandments, and the Lord will give it to y o u in abundance". 6,36: "Ponder the
fear of the Most High and think upon his commandments continually; then he will
give insight to your heart and in everything which you desire he will make y o u
wise"204. I 5 _ l b : "He w h o observes the law will acquire her (i.e. wisdom)". 1 5 , 1 5 :
"If you desire, y o u can keep the commandment, and it is insight (wisdom) to do his
pleasure". 1 9 , 2 0 : "All wisdom (consists in) the fear of the Lord, and all wisdom in
cludes the fulfilling of the l a w " 2 0 5 . 33,2-3: "He is not wise w h o hates the law, and
he is tossed about like a ship in a storm206. A man of insight knows the word of the
Lord, and for him the law is as reliable as the consultation of the lots207".
T h e s a p i e n t i a l i m p o r t a n c e of t h e T o r a h is m e n t i o n e d expressis
verbis in t h e t w o references t o t h e Sinaitic r e v e l a t i o n of t h e law
of Y a h w e h . G o d gave Israel via Moses " k n o w l e d g e a n d t h e l a w of
l i f e " {i-nioT-qpiTiv Kai vonov f wive , 1 7 , 1 1 ) w h i c h is t h e " l a w of hfe
and insight" ( n a i a m T\-\^T\|voiiov fwrj? Kai imaTTJnr](:, 4 5 ,
5). T h u s , B e n Sira clearly s t a t e s t h a t o b e d i e n c e t o G o d ' s l a w a n d
c o m m a n d m e n t s leads t o w i s d o m a n d is in itself t h e h a l l m a r k of
true wisdom.
3.5.3. Measure of piety. Since t h e law c o n t a i n s t h e revealed

will of G o d , o b e d i e n c e o t t h e law indicates o n e ' s p i e t y . F o r this
r e a s o n B e n Sira l i n k e d t h e love for G o d a n d especially t h e fear of
t h e L o r d very closely w i t h t h e k e e p i n g of t h e law. T h o s e w h o fear
t h e L o r d a n d love h i m will s t e e p themselves in t h e law ( 2 , 1 6 ) . He
2 0 3 See already J . Haspecker, Gottesfurcht, pp.330f.

204 On this passage see J . Haspecker, o.c, p p . l 3 0 f .
205 On 1 9 , 2 0 . 2 4 s e e j . Haspecker, o . c , p p . 1 5 5 - 1 5 8 .
206 33,2b completed with H ^ m and H ^ (cf. G). See G. Sauer, JSHRZ III/5 ( 1 9 8 1 ) 5 8 5 .
207 S8,5a completed with G d i^rf/iot axiri^ mordi; cjc ipdjTr]im brtXijjv. On this
phrase see M. Lohr, Bildung, p.l 12 and H. Stadelmann, Ben Sira, pp.262-265 w h o
points out that, at Ben Sira's time, the knowledge of the Torah had taken the place
of the old oracle (lurim and thummim): "Gerade so zuverlassig, wie einst das
unzweidcutige Losorakel dem Priester Auskunft uber Gottes Willen gab, erschliefit
sich nun dem verstandigen Schriftforscher die Torah. Und wie einst eine gewisse
Analogic zwischen priesterlichcm Wcissagen auf Grund des Loses und dem Offen-
barungswort der Propheten bestand, so sind auch nun Lehrerkenntnis produzierende
Schriftforschung und Prophetic zwar nicht identische, aber vergleichbare GroBen"
(P.264).
I'he Function of the Law 51
is w o r t h y of h o n o u r w h o fears t h e L o r d a n d k e e p s t h e c o m m a n d
m e n t s ( 1 0 , 1 9 ; cf. 1 9 , 2 4 ) . N o t h i n g is p r e f e r a b l e or b e t t e r t h a n t o
fear t h e L o r d a n d to k e e p his c o m m a n d m e n t s ( 2 3 , 2 7 ) . O b e d i e n c e
t o t h e law i n d i c a t e s w h e t h e r a p e r s o n really loves t h e L o r d a n d
fears h i m .
3.5.4. Rule for cult and jurisdiction. Ben Sira did n o t r e t a i n t h e

c u l t u s qua lege j u s t i f y i n g all c u l t i c activities nomistically^^*. F o r
h i m , c u l t i c a c t i v i t y is n o t t h e p r o d u c t of n o m i s m b u t essentially
t h e m a n i f e s t a t i o n of t h e a t t i t u d e of o n e ' s h e a r t w h i c h is c h a r a c
t e r i z e d b y a living p i e t y a n d b y a j u s t social c o n d u c t . H o w e v e r ,
t h e l a w is i m p o r t a n t n e v e r t h e l e s s : n o t as s u b s t a n t i a t i o n o r m o t i v a
t i o n in t h e sense of n o m i s m b u t as r e g u l a t i o n of c u l t i c a c t i v i t y .
Being priest a n d scribe it was n a t u r a l for Ben Sira t o a c c e p t t h e
T o r a h as a u t h o r i t y also for this i m p o r t a n t area of J e w i s h life.
Thus Ben Sira says in 7 , 3 1 ; "Glorify God and honour the priest and give (6o<;)
them their portion (pbVt) as you have been commanded ( m S ) : food of the tres-
pass-offering( D ' l a N nn'?/dta/5X'ii')andheave-offering ( T'n?3nn/"^nw«^f'a>;),
sacrifices of righteousness ( p i S I ' 0 2 T j ) and holy offerings T\Tiy^T\ldnap\r]v
d7iu;ii)"209_ Xhe reference to the law implies the regulating normativeness of the
law in all matters relating to the cult210.The list of offerings and contributions in
v.31c.d is rather selective211 which proves that it is not meant as a legal, casuistic
directive but indicates pars pro toto the specific regulative function of the Torah.
For the priestly portion with regard to the trespass-offering one can compare Num
18,9, lor the heave-offering Num 1 8 , 1 1 , for the sacrifices Deut 1 8 , 3 , and for the holy
offerings Num 1 8 , 1 9 2 1 2 .
In 3 5 , 6 - 7 Ben Sira c o n c l u d e s his d e s c r i p t i o n of p r o p e r e t h i c a l

c o n d u c t as " s p i r i t u a l sacrifices" w i t h t h e w o r d s , " ' D o n o t a p p e a r
w i t h e m p t y h a n d s in t h e p r e s e n c e of t h e L o r d ! ' F o r all this (shall
b e d o n e ) o n g r o u n d s of t h e c o m m a n d m e n t " . A l t h o u g h t h e q u o t e
in V . 6 (cf. E x 2 3 , 1 5 ; 3 4 , 2 0 ; D e u t 1 6 , 1 6 ; 2 6 , 1 - 4 ) is n o t m e a n t t o be
a p p l i e d literally b u t is r e - i n t e r p r e t e d in a spiritualizing w a y ( " h e
w h o e x h i b i t s t h e ethical a t t i t u d e s a n d c o n d u c t m e n t i o n e d in vv.
208 Contra this widely held opinion see the recent convincing discussion of H. Stadel
mann, Ben Sira, 1 9 8 0 , pp.67,87ff.
209 On the textual evidence see H. Stadelmaim, Ben Sira, p.56.
2 1 0 Cf. J . Haspecker, Gottesfurcht, p . 3 0 4 ; O. Rickenbacher, Weisheitsperikopen, p.145;
H. Stadelmann, o.c, p . 6 8 .
211 The list in 45,20c-21 b is even more selective.
212 Cf. H. Stadelmaim, o . c , p . 6 0 . On the priestly portions see generally I^v 5,14-26;
Num 18,8-19; Deut 12,6-7.
3-5 fulfills t h e c o m m a n d n o t t o a p p e a r e m p t y b e f o r e G o d " ) , it is

nevertheless clear t h a t v.6 is n o t o n l y a skillfully used s u p p o r t for
his (spiritualized) i n t e r p r e t a t i o n b u t is b e y o n d t h a t " e i n e d u r c h a u s
p r a k t i s c h g e m e i n t e A u f f o r d e r u n g " ^ ' ^ . F o r Ben Sira t h e cult is in
d e e d r e g u l a t e d b y the l a w .
The Mosaic law is f u r t h e r t h e a u t h o r i t a t i v e a n d regulative basis
of j u r i s d i c t i o n . T h i s is e x p l i c i t l y m e n t i o n e d in 4 2 , 4 w h e r e Ben Sira
stresses t h a t o n e s h o u l d n o t b e a s h a m e d of t h e " l a w of the M o s t
H i g h " a n d his " s t a t u t e " ( p i n ) n o r of t h e " a d m i n i s t r a t i o n of j u s
t i c e " ( p ' T Jfa)^''* w h i c h passes s e n t e n c e u p o n t h e w i c k e d . In 4 5 , 1 7
A a r o n ( a n d w i t h h i m t h e priests in general) is d e s c r i b e d as having
received t h e c o m m a n d m e n t s ( m x a ) a n d t h e a u t h o r i t y ( i n ' ^ ' U / a ' )
over s t a t u t e ( p i n ) a n d j u d g m e n t (D3U?a ). T h e priests have b e e n
given the j u d i c i a l task of a p p l y i n g t h e T o r a h t o c u r r e n t legal p r o b
l e m s ^ * ' . It was e x a c t l y this a p p l i c a t i o n of t h e T o r a h t o c u r r e n t
legal p r o b l e m s w h i c h gave rise t o h a l a k h a h . We will investigate
l a t e r w h e t h e r traces of h a l a k h a h can be f o u n d in Sirach ( § 3 . 7 . ) .
3.5.5. Foundation for teaching. Finally, t h e law is c o n s i d e r e d t o

be the basis a n d t h e c o n t e n t of t e a c h i n g . In 3 8 , 3 4 c - 3 9 , l 1 Ben Sira
describes t h e ideal of t h e sopher/hakham, t h e wise s c r i b e ^ ' ^ . This
p e r i c o p e consists of four stanzas w i t h four distichs e a c h ^ ' ^ . T h e
first t w o s t a n z a s ( 3 8 , 3 4 c - 3 9 , 3 a n d 3 9 , 4-5) describe the n o r m a l
professional Hfe of t h e sopher at t h e t i m e of Ben Sira. T h e t h i r d
2 1 3 H. Stadelmann, o.c., p . 9 9 .
2 1 4 The form p ' T S a is pan.hiph. of p i X which means in hiph. "to give someone
justice, to acknowledge that someone is right or innocent, to help someone gain
his rights". Cf. Ex 23,7; Deut 2 5 , 1 ; 2Sam 15,4; IKgs 8 , 3 2 ; Ps 8 2 , 3 ; Prov 17,15;
Is 5,23.
215 Cf. T. Middendorp, Stellung, p.l 6 3 ; H. Stadelmann, Ben Sira, p . 2 7 9 .
2 1 6 Cf. R.H. Pfeiffer, History of New Testament Times, p p . 3 6 8 - 3 7 0 ; R. Meyer, in
ThWNT 9 ( 1 9 7 3 ) 2 3 ; M. Hengel, yudentorn, p p . 1 4 6 , 2 3 8 ; E. Schurer, The History
of the Jewish People in the Age of Christ, 2, 1979, pp.323f.; J . Marbock, "Sir.
3 8 , 2 4 - 3 9 , 1 1 : Der schriftgelehrte Weise: Ein Beitrag zu Gestalt und Werk Ben Siras",
BETL 51 ( 1 9 7 9 ) 2 9 3 - 3 1 6 ; especially H. Stadelmann, o . c , pp. 177-309 (here pp.217-
2 4 6 , 2 8 4 - 2 9 3 ) ; D.J. Harrington, "The Wisdom of the Scribe According to Ben Sira",
Ideal Figures in Ancient Judaism, ed. J J . Collins et al., SBLSCS 12, 1980, p p . 1 8 1 -
188 passim. See also infra, pp.65f.
217 Cf. O. Rickenbacher, Weisheitsperikopen, p p . 1 7 7 - 1 7 9 , foUowed by J . Marbock,
a.c., pp.295f. and H. Stadelmann, o.c, p . 2 2 1 . As regards the analysis of 39,1-11
we follow H. Stadelmann, o.c, p p . 2 2 1 - 2 4 6 .
The Function of the Law 53
Stanza ( 3 9 , 6 - 8 ) deals with the special case of a 50p/ier inspired b y

the free will of G o d . The last stanza ( 3 9 , 9 - 1 1 ) records the praise
given to the scribe by other people.
In 3 8 , 3 4 c . d Ben Sira resumes the subject of the wise scribe w h o had already been
mentioned in 3 8 , 2 4 and emphasizes that the study of the law and practical devotion
t o the fear of the Lord, in their synthesis, are the main characteristics of the sopher/
hakham. This twofold introductory statement on the fear of the Lord and the zeal
for the l a w is then unfolded in a chiastic manner in 39,1-5. Ben Sira first describes
the investigating and exploring activities of the scribe (vv.1-4), and ends with the
prayer life of the scribe, corresponding t o the fear of the Lord (v.5). The scribe in
vestigates the biblical b o o k s , the law and the prophets ( v . l ) 2 1 8 aijo explores the
general wisdom traditions ( w . 2 - 3 ) . Here he concentrates o n the traditional wisdom
motives of t h e parable (napaffoKai), riddles (dTrdxpiva napoiu'iai), and the discourses
of wise men (Bfi\yr)aei ivSpCjp oi'OMacruji') w h o w a n t t o pass on experiences and per
ceptions. Finally, the travel of t h e scribe is mentioned as the third source for the
gathering of insights and experiences (v.4a)219. The exploring and investigating ac
tivity o f the scribe is essentially receptive and reproductive. After the description of
the external scope of the exploration activities of the scribe, Ben Sira returns t o the
subject of the piety of the scribe, joining v.5 chiastically to 3 8 , 3 4 c . The wise scribe
seeks his Creator with all his heart, he opens his mouth in prayer, and h e makes sup
plication for his sins. In the w o r d s of Stadelmann, "der jiidische Schriftgelehrte ist
kein autonomer InteUektucller u n d auch kein theoretischer Ethiker . . . Bei allem
Wissen aber bleibt ein Mann der praktischen Gottesfurcht, die ihren persdrjichsten
Ausdruck im Gebet findet"220_ . i h e third stanza 39,6-8 describes the special case
of the inspired scribe. Every human being has been created with "insight of under
standing" (kmor^nr) avveaeux;, 17,7a), i.e. with the critical ability of discerning be
tween good and evil ( 1 7 , 7 b ) . But it is only "if God the Most High so wills" (edp
KiijOioc 6 iieya<; i»e\TJ(7i3, 39,6a) that some scribes a r e "filled with the spirit of under
standing" {nvevfiari avveaeuii; in\rio-9f)0€TaL, 3 9 , 6 b ) . This irveuiM ovveaeuiq is not
simply a professional characteristic feature of the scribe but only a "gelegentliches
donum superadditum"^^^. The activity of the inspired scribe which is portrayed in
39,6c-8 resembles that of the scribe described in 3 9 , 1 - 5 . However, whereas the 'nor
mal' scribe was engaged in the reproducing investigation of Torah and tradition, in
political service and in personal piety, the inspired scribe is involved, on top of that,
(1) in the production of wisdom material, i.e.wise sayings (^Tjjt«iTa ctoi/3ui<;), differ-
218 On the question whether 39,1-3 contains a reference t o the threefold division of the
OT canon s e e J . Marbock, o.c, p . 8 5 ; J.G. Snaith, o.c, p . 1 9 1 ; 11. Stadelmann,
o . c , p.223f.
219 Cf. V. Tcherikover, Hellenistic Civilization and the Jews, 2 l 9 6 1 , p . l 4 3 ; M . Hengel,
Judentum, pp.243f.; J . Marbock, Weisheit, p p . l 6 1 f f . ; H . Stadelmann, Ben Sira,
pp.229f. The priestly sopherviho knew the Torah, the law of the Jewish hicrocracy,
was naturally used for such missions as he had also public tasks to fulfill (cf. Sir
38,3S;45,17).
2 2 0 H. Stadelmann, o . c , pp.213f. C f . J . Marbock, "Der schriftgelehrte Weise", BETL
51 ( 1 9 7 9 ) 3 0 3 - 3 0 6 , 3 1 4 f .
221 G. Maier, Mensch, p . 3 7 , followed by H. Stadelmann, Ben Sira, p . 2 3 4 . On wisdom
as special and direct gift of God see ibid., p p . 2 3 5 - 2 3 8 .
ent prayers and liturgical hymns (jrpooeuxai)^^^. v.6c.d, (2) in 'speculative' think
ing, i.e. in counsel (/SouXtj), in knowledge (^TrtaniuT)), and in the secrets o f God
(d-noKpv^), v.7, and (3) in the pedagogical communication of his wisdom {natSeia
5t6aaKa\ia<:): he "makes linown^SS (he knowledge of his teaching and glories in the
law of the covenant of the Ix>rd"224 . j h e last stanza 39,9-11 finally describes the
praise which is attributed to the wise scribe by many (iro\A.oi, v.9a), "from genera
tion to generation" (eU yet>ed(; yevecov, v.9d), by the "congregation" (H TTTy. v.
10a), and by the "assembly" ( c K u X i j o t a , v.10b).
T w o passages in t h e laus patrum are also r e l e v a n t h e r e . At t h e

end of t h e s h o r t p e r i c o p e o n Moses ( 4 5 , 1 - 5 ) , Ben Sira describes
Moses as Israel's t e a c h e r of t h e l a w : " A n d h e (i.e. t h e L o r d ) p l a c e d
in his (i.e. Moses') h a n d t h e c o m m a n d m e n t ( n i s a ) , t h e law of life
and discernment ( n j i a m ••'TI m m ) , t h a t he might teach ('la'?)
J a c o b his s t a t u t e s ( i ^ p n ) a n d Israel his t e s t i m o n i e s ( m n y ) a n d
d e c r e e s (i"'U3U/a)" (45,5c-f)^^'.
T h e p e r i c o p e o n A a r o n ( 4 5 , 6 - 2 2 ) begins w i t h t h e s t a t e m e n t t h a t
" h e (i.e. t h e L o r d ) e x a l t e d a h o l y o n e h k e him^^^, t h a t is A a r o n of
t h e t r i b e of L e v i " (v.6). T h e i m m e d i a t e c o n t e x t of 45,5c-f a n d v.
6 a suggests t h a t B e n Sira i n t e n d e d t o p l a c e A a r o n side b y side w i t h
.Moses n o t o n l y generally w i t h regard t o his i m p o r t a n c e b u t r a t h e r
specifically w i t h r e g a r d t o his f u n c t i o n .
In the words of H. Stadelmann, "gerade als Empfanger des Gesetzes, in dessen Hand
die judiziale Aufgabe der Anwendung der Torah auf aktuelle Rechtsprobleme (das
Treffen von Rechtsentscheiden) und die didaktische Aufgabe der Gesetzeslehre ver-
einigt sind, ist Aaron 'gleich ihm' "227_
T h e t e r m i n o l o g y in 4 5 , 1 7 d e s c r i b i n g A a r o n as r e c i p i e n t a n d
t e a c h e r of t h e l a w is n e a r l y i d e n t i c a l w i t h 4 5 , 5 : " H e gave h i m (i.e.
2 2 2 On the production of hymns in Sirach see L. Perdue, Wisdom and Cult, 1977,
pp.204ff., foUowed by H. Stadelmann, o . c , p p . 2 4 2 - 2 4 4 .
2 2 3 Following O. Rickenbacher, Weisheitsperikopen, p . l 8 5 w h o prefers S _o.9i_i to G
iK>paiv€iv. Cf. M. Lohr, Bildung, p . l 0 7 ; H. Stadelmann, o . c , p . 2 4 4 .
224 Contra O. Rickenbacher, o . c , p.185 w h o dismisses G with the c o m m e n t that "Ben
Sira von aUem Mdglichen spricht, nur eben nicht vom Bundesgesetz". This is sim
ply a petitio principii. We have seen that Ben Sira often has terms for law parallel
to references to the covenant. S has "law of life".
225 The translation follows H. G mentions only the buxî\Kr\ and the KpqMTa which
should be taught. Cf. H. Stadelmann, Ben Sira, p.278; G. Sauer, JSHRZ 1II/5
(1981) 617.
2 2 6 Only G (iliioiov OUTC^) and S have the phrase "like him". It is easy to understand
how this phrase which elevates Aaron to the level of Moses could be eliminated
from H. Cf. H. Stadelmann, o . c , p.278 n.3.
227 H. Stadelmann, o . c , p . 2 7 9 .
Motives of Obedience 55
A a r o n ) his c o m m a n d m e n t s ( v m s a ) , a n d i n v e s t e d h i m w i t h au
t h o r i t y over s t a t u t e ( p i n ) a n d d e c r e e ( u s u / n ) , t h a t h e m i g h t t e a c h
[fab) his p e o p l e s t a t u t e ( p n ) a n d d e c r e e (DSBâ) t o t h e sons of
Israel" (v.l7).
T h e law with all its s t a t u t e s , d e c r e e s , a n d c o m m a n d m e n t s was
t h e basis a n d t h e c o n t e n t of t h e t e a c h i n g w h i c h was o n e of t h e
tasks of t h e priests a n d especially of t h e priestly scribes/sages like
B e n Sira.
3 . 6 . Motives of O b e d i e n c e
B e n Sira never refers t o t h e m o t i v e s for o b e d i e n c e t o t h e l a w

explicitly^^*. As t h e law p e r se is never t h e s u b j e c t o f a p e r i c o p e
h e never discusses t h e o b e d i e n c e t o G o d ' s revealed will. T h e basis
of his o b e d i e n c e , as B e n Sira sees it, can n e v e r t h e l e s s b e derived
f r o m several passages.
3.6.1. Acquiring wisdom. I n several passages o b e d i e n c e t o the

law is n o t o n l y i d e n t i f i e d w i t h " b e i n g w i s e " b u t is m o t i v a t e d b y
t h e a c q u i s i t i o n of w i s d o m w h i c h results from t h e k e e p i n g of t h e
l a w ^ . B e n Sira calls u p o n t h o s e w h o desire w i s d o m t o " k e e p t h e
c o m m a n d m e n t s " as G o d will give w i s d o m " i n a b u n d a n c e " t o t h e m
w h o k e e p his law ( 1 , 2 6 ) . If a m a n c o n t i n u o u s l y studies t h e l a w
G o d will give h i m insight ( 6 , 3 6 ) . H e w h o a b i d e s b y t h e law wiU
receive w i s d o m ( 1 5 , 1 ) . S i n n e r s will n o t a c q u i r e w i s d o m ( 1 5 , 7 ) .
C o m p l e t e w i s d o m c a n b e a c h i e v e d o n l y b y o b e d i e n c e t o t h e l a w of
G o d ( 1 9 , 2 0 ) . T h o s e w h o l o v e , k n o w , a n d k e e p t h e law will b e wise
a n d e n t i r e l y reliable a n d s t e a d y , u n l i k e ships in a s t o r m ( 3 3 , 2 - 3 ) .
B e n Sira challenges his r e a d e r s , i n d i r e c t l y , t h a t t h e y s h o u l d k e e p
t h e l a w as o b e d i e n c e t o t h e law is t h e w a y t o ( c o m p l e t e ) w i s d o m .
3.6.2. The will of God. S o m e t i m e s B e n Sira s u m m o n s his r e a d e r s

to k e e p t h e c o m m a n d m e n t s s i m p l y b e c a u s e G o d himself has
2 2 8 For a discussion of the motives of obedience in Judaism see A. Nissen, Gott und der
Ndchste im Antiken Judentum, WUNT 15, 1974, p p . 1 6 7 - 2 1 9 .
229 Cf. H. Stadelmann, Ben Sira, pp.299f.
c o m m a n d e d t h e m . T h e law is t h e revealed will of G o d , a n d g o d l y

p e o p l e s h o u l d h e e d t h e will of G o d . It is wise a n d a sign of insight
if a m a n k e e p s t h e law b e c a u s e it is G o d ' s " p l e a s u r e " ( p x T ).This
m o t i v a t i o n for o b e d i e n c e b e c o m e s e v i d e n t in 1 5 , 1 5 a n d 1 9 , 1 9 .
3.6.3. Avoiding sin. A few passages stress t h e i m p o r t a n c e of

k e e p i n g t h e l a w since it h e l p s t o avoid sin: " H e w h o k e e p s t h e law
k e e p s his ( n a t u r a l ) i n c l i n a t i o n u n d e r c o n t r o l " ( 2 1 , 1 1 ; cf. 4 1 ,
8 ) . O b e d i e n c e t o t h e law e n a b l e s m a n t o c o m b a t effectively his
n a t u r a l , evil desires.
3.6.4. Fear. O n e s h o u l d f u r t h e r k e e p t h e l a w b e c a u s e a p i o u s
p e r s o n "fears t h e L o r d " , w h i c h implies t h e r e s p e c t for G o d ' s will
( 2 3 , 2 7 ; 3 7 , 1 2 ) . T h u s , t h e fear of t h e L o r d w h i c h i n c l u d e s a t t e n
t i o n t o G o d ' s will b e i n g e m b o d i e d in t h e revealed law is a n o t h e r
m o t i v e for t h e k e e p i n g of t h e c o m m a n d m e n t s .
3.6.5. Love. Closely Hnked w i t h t h e m o t i v a t i o n b y fear is t h e

motivation by l o v e ^ ^ ' . As in t h e OT^^^, t h e m o t i v e of love for G o d
is seen as t h e basis of o b e d i e n c e in 2 , 1 5 . 1 6 ; 7 , 3 0 . H e w h o loves
G o d k e e p s his commandments.
3.6.6. Eternal life. If 1 9 , 1 9 was original^^^ we w o u l d have a

clear r e f e r e n c e t o i m m o r t a l i t y in S i r a c h ^ ^ : " T h e k n o w l e d g e of
t h e c o m m a n d m e n t s of t h e L o r d is a n i n s t r u c t i o n t o life; a n d t h e y
w h o d o t h e things t h a t are pleasing t o h i m shaU r e a p at t h e t r e e of
i m m o r t a H t y " . A similar c o r r e l a t i o n of o b e d i e n c e t o t h e law a n d
t h e a t t a i n m e n t of " l i f e " ( m n n n n x ) is t o b e f o u n d in 1 5 , 1 5 b ( H ) .
2 3 0 See supra p.46f. with n . ] 8 8 .

231 With regard to the correlation of 'love' and 'fear of the Lord' see J . Haspecker,
Gottesfurcht, pp.280ff. Compare 1,10 with 1,11-20; 2 , 1 5 a . l 6 a with 2 , 1 5 b . 1 6 b ;
7,29.31 with 7 , 3 0 . For further references in the intertestamental literature see A.
Nissen, Gott und'derNdchste, p.202 n.492.
2 3 2 Cf. Deut 5 , 1 0 ; 6 , 5 ; 7,9; I 0 , 1 2 ; N e h 1,5; Is 5 6 , 6 ; Dan 9,41 ;etc.
2 3 3 19,18.19 is contained in only a few Greek MSS. Most translators print these verses
only in the footnotes; cf. Box/Oesterley,/IPOr 1 (1913) 3 8 3 ; J . G . Snaith, £cc/ejias-
ticus, p.9 8.
2 3 4 This would contradict the view of J.G. Snaith, Ecclesiasticus, pp.56, 1 4 8 , 1 8 6 , 2 0 3
w h o thinks that Ben Sira did not believe in life after death. Cf. also Box/Oesterley
/ I P O r 1 (1913) 3 8 8 .
Halakhah in Sirach 57
We m i g h t have an a n a l o g o u s s i t u a t i o n in 2 1 , 1 0 . 1 1 w h e r e Ben Sira

describes t h e " w a y of t h e s i n n e r " w h i c h is s m o o t h l y p a v e d b u t
w h i c h e v e n t u a l l y leads t o t h e " p i t s of H a d e s " ((36t?po<r aSou),
w h e r e a s t h e m a n w h o k e e p s t h e laws c o n t r o l s his evil desires ( a n d
t h u s does n o t w a l k o n t h e " w a y of t h e s i n n e r " a n d t h u s d o e s n o t
e n d u p in H a d e s ? ! ) .
3 . 7 . H a l a k h a h in Sirach
T h e e x i s t e n c e of h a l a k h a h , i.e. ' o r a l ' l a w s t a n d i n g alongside t h e

w r i t t e n law in Sirach has b e e n b o t h e m p h a t i c a l l y d e n i e d ^ ^ ' a n d
affirmed^^^. O n l y a s h o r t article in H e b r e w has b e e n d e v o t e d t o
this question^^^. O t h e r i n f o r m a t i o n has t o b e g l e a n e d from studies
o n t h e d e v e l o p m e n t of t h e early h a l a k h a h T h e c o n c l u s i o n of
L . l . R a b i n n o w d t z m a y serve as a s t a r t i n g p o i n t : in general t h e legal
p a t t e r n is t h a t of t h e w r i t t e n law, b u t i n d i r e c t signs of t h e oral law
as it w a s p r a c t i c e d in B e n Sira's t i m e c a n b e detected^^^. W i t h o u t
a t t e m p t i n g t o establish a final a n d c o m p l e t e list of all possible re
ferences t o traces of t h e c o n t e m p o r a r y oral l a w of B e n Sira's t i m e ,
w e will nevertheless t r y to i n d i c a t e t h e m a t e r i a l a n d s y s t e m a t i c
evidence w i t h regard t o t h e h a l a k h a h in Sirach^"*^.
4,7 refers to the "assembly" (n7y/<juwi7<*n"i) and to the "ruler of the city" (]H3'?ti?
235 E. Rivkin, "Ben Sira - The Bridge Between the Aaronide and Pharisaic Revolu
tions", Eretz Israel 12 ( 1 9 7 5 ) 1 0 1 . He makes the further, rather astonishing, state
ment that "not once in his entire book does Ben Sira even quote a Biblical verse,
much less explicate its meaning" (ibid.). That this evaluation is completely wrong
will be shown in § 3 . 8 .
2 3 6 Cf. P. Sigal, Emergence, I / l , 1 9 8 0 , p.229: "Examples of Ben Sira's halakhah
abound". Unfortunately, Sigal does not list a single reference.
237 L.I. Rabinowitz, "The Halakhah as Reflected in Ben Sira" (heht.). Papers of the 4th
World Congress of Jewish Studies, 1 9 6 7 , 1, pp.145-148.
2 3 8 Cf. Z.W. Falk, Introduction to Jewish Law of the Second Commonwealth, AGSU
1 1 , 2 vols., 1 9 7 2 / 1 9 7 8 ; B.S. Jackson, Essays in Jewish artd Comparative Legal His
tory, SJLA 10, 1 9 7 5 .
239 L.I. Rabinowitz, "Halakhah", p.145 bases his discussion of the halakhah in Sirach
o n 9,8-9 which he interprets in the light of the later Rabbinic evidence and termino
logy. Then he focuses mainly on 9 , 9 - 1 2 ; 7,30-33 citing Mishnaic and Talmudic
parallels.
240 We rely mainly on the study of Z.W. Falk, Introduction, 2 vols., w h o presents the
relevant Mishnaic evidence as well.
5 8 Ben Sira's Concept of Law and the Commandments
241 /jieyiordi') with regard to which one should make oneself beloved. This is
a reference to the local government in which the townspeople decided o n administra
tive questions and performed executive functions242. . 4,29 and 7,6-7 refer to the
t o w n court in which the local authorities dealt with civil and even criminal cases243_
In 4,29 the judge is admonished that he should verify with w h o m he is to sit (cf.
bSanh 23a). As the judges seem to have been elected by the "assembly" of the towns
people, 7,6 warns that one should not submit one's own candidature unless one is
qualified244_ \ judge w h o perverted justice was liable to be tried before the town
court himself (7,6b.7, cf. 1,30). - In 7,19.26 Ben Sira seems to warn his readers
against arbitrary divorce245. . Some have interpreted 8,8-9 as referring explicitly to
the oral law as part of the authoritative Jewish tradition2'^6. j , seems, however, that
this verse should be understood in the context of a sapiential chain of tradition
rather than in the context of a (later) legal and 'doctrinal' (or exegetical) chain of
tradition247 - 11,7 might refer to the examination of witnesses before a court warn
ing the (potential) judges not to jump to conclusions and not to rebuke a person or a
party until the examination of witnesses is over2''^8. . Although the OT provided only
for a bailee's oath (Ex 2 2 , 6 - 1 4 ; Lev 5 , 1 . 2 1 ) , it seems to have been allowed for any
plaintiff w h o brought no evidence to demand that the defendant take an oath in
denial of the claim. An oath had indeed become an informal adjuration of the ac
cused by the accuser and could even be administered out of court (cf. mShebu 5,1).
Since false oaths increased there was also a marked tendency to refrain from admin
istering oaths. Thus Sir 23,9-11 objects to the habit of taking oaths249. . 23,22-25
points out that an adtdteress offends against the law of God, against her husband,
and against the child born by adultery. She will be judged before the local "assem
bly" (cf. 4 2 , 1 1 ) where her child is declared a bastard^Ô. . Discussing the financial
241 Correcting H A ( | i u ' 7 U ; ) with S. 10,2 has Tiy Cf. G. Sauer, in

JSHRZ mi5 ( 1 9 8 1 ) 5 1 4 .
242 Cf. T. Middendorp, Sietfung, pp.148,160f.; Z.W. Falk, o . c , p . 8 3 .
243 Cf. G. Mon, Jews. Judaism, and the Classical World, 1 9 7 7 , pp.388f.; Z.W. Falk,
o . c , p.90.
2 4 4 Reading "judge" in 7,6a following G (KpiTri<;, also S and L) instead of H'^ ( Vu^lQ).
Cf. Box/Oesterley, APOT 1 ( 1 9 1 3 ) 3 3 8 ; T. Middendorp, o . c , p . l 5 0 ; J . G . Snaith,
Ecclesiasticus, pp.41 f.
245 Cf. Z.W. Falk, o . c , p.308 w h o discusses the evidence with regard to divorce in the
schools of Hillel and Shammai.
246 Cf. L.I. Rabinowitz, a . c , p.145; T. Middendorp, o . c , p.l 1 n . l .
247 Cf. H . Stadelmann, Ben Sira, pp.304-307 w h o , with regard to 3 9 , 1 , acknowledges
the fact that the "tradition ( n y n U ? ) of the elders" (8,9a) might contain material
from the OT, that 6,35-36 refers to a close affiliation with a personal master or
mentor, and that 5 1 , 2 3 explicitly mentions a "house of instruction" {W\172 n'3).
However, if one compares 8,8-9 with 9,14-15 and takes into consideration the
(purely sapiential) context of 5 1 , 1 3 - 2 1 , it becomes less probable that 8,8-9 refers to
the oral law. With regard to the U ; T 7 ? 2 I T a in 5 1 , 2 3 see P.W. Skehan, "The
Acrostic Poem in Sirach 5 1 , 1 3 - 2 0 " , HThR 64 ( 1 9 7 1 ) 397 w h o r e a d s i o i a I T D
following G {natSeia<;) and S (yulpana).
248 Cf. Z.W. Falk, Introduction, p.125 referring to mAb 1,9 and other texts.
249 Cf. Z.W. Falk, o . c , p p . l 2 9 f . ; B.S. Jackson, Essays, p . 2 4 8 . See also TAsh 2,6 ;TGad
6,4; Philo SpecLeg 2,2-5; Decai 8 4 - 8 6 .
250 Cf. G. Alon, Jews, pp.388f.; Z.W. Falk, o . c , pp.83,29Sf. discussing the Mishnaic
evidence referring to mSanh 11,1; mKer 1,1 ;mYeb 4 , 1 3 .
Halakhah in Sirach 59
obligations between husband and wife, Z.W. Falk sees in 25,21-22 a reference to the
custom that the bridal gift remains under the control of the wife and that the hus
band might possibly not have been supposed to enjoy the produce of her proper-
t y 2 5 1 . 2 5 , 2 5 - 2 6 ; 2 8 , 1 5 can be interpreted as referring to a husband divorcing his
wife for a just cause252. . 2 6 , 2 9 ; 27,1-2; 4 2 , 4 reflect the c o m m o n custom of the
Second Temple period according to which the townspeople agreed on prices, mea
sures, and wages of labourers (cf. tBM 11,23) in order to avoid profiteering253.
- S o m e see a reference to the oral law in the "wisdom spoken by the faithful" in 3 4 ,
8 2 5 4 . . 3 4 , 3 0 is an explicit reference to corpse-cleanness which is, for Ben Sira, a
source of "routine homiletic dicta on the moral Ufe"255. . 36,25a(H) has been inter
preted by B.S. Jackson in the context of the problem of 'breaking the fence' as actio
de pastu pecoris^^^. - 37,1 Ih-i is to be understood in the context of the labour law:
it is inadvisable to consult virith the "yearly hireling"257 since he is personally in-
volved258. . 3 8 , 3 2 c . 3 3 describes the deciding factor in the performance of pubUc
judicial functions: the qualifications of knowledge. Ignorant artisans were not able to
join the elders and scribes and sages in the local government, the 'people's coun-
cil'259. - S o m e see another direct reference to the oral law in 39,2-3 where Ben Sura
describes the scribes as preserving the sayings of famous men and investigating para
bles and proverbs260. -42,3a is part of the partnership law: a man w h o laid out the
money is not to be ashamed to require an account from his partner when he returns
from his j o u r n e y 2 6 1 . - 4 2 , 3 b belongs to the laws regulating the inheritance: the heir
is warned not to hesitate to stand o n his right as to the "distribution of an inheri
tance and a property". Sometimes it was necessary to resort to distribution by a court
(cf. tPea 4 , 5 ) 2 6 2 . . 42,7 illustrates the contemporary customs regarding loans and
bailments263. o n e used to write a bill as evidence (cf. DJD 2 , p p . 1 2 , 1 1 4 ; mShebi 10,
1: tKet 4 , 1 3 ) . Ben Sira warns against the practice of letting objects of bail pass from
hand to hand without any bill being written.
This evidence i n d i c a t e s t h a t Sirach c o n t a i n s e l e m e n t s of con

t e m p o r a r y h a l a k h a h in t h e areas of c o n s t i t u t i o n a l a n d g o v e r n m e n
tal m a t t e r s ( 4 , 7 . 2 9 ; 7 , 6 . 7 ; 2 3 , 2 4 ; 3 8 , 3 2 . 3 3 ; 4 2 , 1 1 ) , evidence in
251 Cf. Z.W. Falk, o.c, pp.298f.

252 Cf. Z.W. Falk, o . c , p . 3 0 8 .
253 See also mKer 1,7. Cf. Z.W. Falk, o . c , p.203 (note the misprints of the Sirach
references!).
2 5 4 Cf. J.C;. Snaith, Ecclesiasticus, pp.l66f.
255 J. Neusner, The Idea of Purity in .Ancient Judaism, SJl.A 1, 1 9 7 3 , p.37 (referring
to 3 4 , 2 5 G ) .
256 B.S.Jackson, £ j . ? a y i , p . 2 6 1 .
257 Reading T\W T D U ? with H B " " and H ' ^ (H^^ has K T Q I U ? which makes no
sense). Cf. Box/Oesterley, APOT 1 ( 1 9 1 3 ) 4 4 5 ; G. Sauer, JSHRZ 111/5 ( 1 9 8 1 ) 5 9 4 .
G should read correspondingly fuaîov knereLov. For the textual evidence see
J. Ziegler, Sapientia lesu Filii Sirach, 2 l 9 8 0 , p p . l 0 7 f . , 2 9 6 . Cf. Deut 15,18.
258 Cf. Z.W. Falk,/ntroducrton, p . 2 1 4 .
259 Cf. G. Mon, Jews, p.400 n.73; Z.W. Falk, o . c , p.83.
2 6 0 C f . J . G . Snaith, rrclesiasticus, p.\92.
261 Cf. Z.W. Falk, o . c , p.230.
262 Cf. Z.W. Falk, o . c , p . 3 4 9 . Cf. E.E. Urbach, Sages. 1975, p.511 (on 30,4-6).
50 "^'i Sira's Concept of Law and the Commandments
courts (11,7), property (36,25), contracts (26,36; 3 7 , 1 1 ; 41,24;

4 2 , 3 . 8 ; 4 3 , 4 ) , bridal gifts ( 2 5 , 2 1 . 2 2 ) , divorce ( 7 , 1 9 . 2 6 ; 2 5 , 2 5 . 2 6 ;
28,15), and inheritance (30,4-6; 42,2)2*^.
3 . 8 . Old T e s t a m e n t Q u o t a t i o n s a n d Allusions
I t has b e e n c l a i m e d r e c e n t l y t h a t Ben Sira q u o t e s t h e O T " n o t

o n c e in his e n t i r e book""^^. This view is n o t shiired b y (jthcr schol
ars, h o w e v e r . Several studies p r o v e that Ben Sira used t h e O T
r a t h e r e x t e n s i v e l y a n d in different ways^^''.
A. E b e r h a r t e r distinguishes b e t w e e n (1) allusions ( " A n s p i e l u n g -
e n " ) , i.e. m a t e r i a l a n d formal r e m i n i s c e n c e s w h i c h leave t h e pos
sibility of an i n d e p e n d e n t f o r m a t i o n o p e n , (2) references ( " A n -
l e h n u n g e n " ) w h e r e t h e s u b j e c t - m a t t e r a n d form i n d i c a t e clearly a
r e l a t i o n s h i p t o O T r e f e r e n c e s , a n d (3) reflexive c o m b i n a t i o n s of
several t e x t s of O T passages^^^.
G . T . S h e p p a r d r e c e n t l y designed a m o r e s o p h i s t i c a t e d c h e c k l i s t
of t h e m e a n s of referring t o specific O T t e x t s a n d tracUtions^^*:
(1) full c i t a t i o n of a single biblical t e x t , a t least several w o r d s in
l e n g t h , w i t h o u t a l t e r a t i o n in w o r d i n g , (2) partial c i t a t i o n of a
single biblical t e x t w i t h a l t e r a t i o n in w o r d i n g , i n c l u d i n g a d d i t i o n s
a n d o m i s s i o n s , (3) t h e use of k e y w o r d s or p h r a s e s as Stichwort-
verbindungen w i t h specific t e x t s or t r a d i t i o n s , (4) allusions t o
specific t e x t s or t r a d i t i o n s , (5) p a r a p h r a s e of specific t e x t s or tra
d i t i o n s , (6) i m a g i n a t i v e c h o i c e of m e t a p h o r s t h a t a l l o w for a var
i e t y of free a s s o c i a t i o n s w i t h biblical imagery^^^. S h e p p a r d f u r t h e r
2 6 3 Cf. Z.W. Falk, o . c , p p . 2 0 4 , 2 1 8 .

264 Proving wrong both E. Rivkin, "BenSira", 1 9 7 5 , p.101 and J. Marbock, "Gesetz",
1976, p.lO w h o claim that typically Israelite laws do not occur in Sirach.
265 E. Rivkin. a . c , p . l O l .
266 A. Eberharter, Der Kanon des Alten Testaments zur Zeit des Ken Sira. Auf Grund
der Beziehungen des Sirachbuches zu den Schriften des Alten Testaments dargestellt,
1 9 1 1 ; J.K. Zink, The Use of the Old Testament in the Apocrypha, Ph.D. Diss. Duke
University, 1 9 6 3 , p p . 7 8 - 8 8 , 1 9 2 , 2 0 0 f . , 2 0 5 - 2 0 7 , T. Middendorp, 5fetfun^, 1 9 7 3 , pp.
35-91.
267 A. Eberharter, o . c , pp.4f.
268 G.T. Sheppard, Wisdom, 1 9 8 0 , p p . 1 0 0 - 1 0 2 ,
269 G.T. Sheppard, o . c , p p . 1 0 0 - 1 0 2 uses Sir 2 4 as a case study and arrives at the
following conclusions (the figures indicate the categories described above): (1)
Old Testament Quotations and Allusions 61
lists e i g h t possible r e d a c t i o n a l m e a n s of i n t e r p r e t i n g specific O T

t e x t s or t r a d i t i o n s w i t h a l t e r a t i o n s of t h e i r original c o n t e x t s ^ ' ' ^ .
T . M i d d e n d o r p a t t e m p t s t o p r o v e t h a t t h e original t e x t of Sir
a c h d i d n o t c o n t a i n so m u c h b o r r o w e d m a t e r i a l from t h e O T . Ben
Sira himself f o r m u l a t e d his views i n d e p e n d e n t l y , i.e. he was rela
tively i n d e p e n d e n t w i t h regard t o t h e w o r d i n g of t h e biblical t e x t .
Oral t r a d i t i o n is r e s p o n s i b l e for t h e f r e q u e n t " R i i c k b i e g u n g " of
t h e Sirach t e x t to O T passages^^'. W h e t h e r M i d d e n d o r p ' s p r o c e
d u r e is m e t h o d o l o g i c a l l y s o u n d m a y b e left u n d e c i d e d at this
p o i n t . His decisions, often based o n the p r i o r i t y of an a s s u m e d
Vorlage of G^'^^ o r on t h e ' m o t i v e s ' of t h e oral t r a d e n t s w i t h re
gard t o such " R i i c k b i e g u n g e n " , a p p e a r a t t i m e s to b e forced a n d
speculative.
A. E b e r h a r t e r f o u n d in Sirach 6 6 allusions a n d 6 7 references t o
t h e P e n t a t e u c h , 2 1 allusions a n d 4 8 references t o t h e ' f o r m e r ' p r o
p h e t s , 6 9 allusions a n d 3.5 references to t h e ' l a t e r ' p r o p h e t s , a n d
171 allusions a n d 1 2 5 references t o t h e h a g i o g r a p h a : all in all 3 2 7
allusions a n d 2 7 5 references t o t h e OT^^^.
O t h e r a u t h o r s c l a i m e d as well t h a t Ben Sira q u o t e d from every
b o o k of t h e OT^^*. J . K . Z i n k f o u n d 10 explicit c i t a t i o n s of t h e O T
in Sir^^'. T . M i d d e n d o r p f o u n d 7 0 allusions t o t h e P e n t a t e u c h , 4 6
allusions t o t h e historical b o o k s , 5 1 allusions t o t h e p r o p h e t i c a l
b o o k s , a n d over 1 6 0 allusions t o t h e h a g i o g r a p h a , a l t o g e t h e r ca.
Sir 2 4 , 2 3 : Deut 3 3 , 4 ; (2) Sir 2 4 , 1 5 : Ex 3 0 , 2 3 - 2 4 ; (3) Sir 2 4 , 4 b ; (4) Sir 2 4 , 1 3 - 1 4 .

16-17.26; (5) Bar 3 , 3 0 , (6) Sir 24,13-14.16-17.
270 G.T. Sheppard, o.c, p p . 1 0 3 - 1 0 8 .
271 T. Middendorp, Stellung, pp.35-49 discussing 6 0 passages.
272 See his statement that "G geht auf eine eigene Vorlage zuriick ... wahrscheinlich,
d a 6 diese Vorlage von G in den meisten Fallen einen besseren Text hatte als den
der Genizafragmente. G hilft der Textkritik oft, Memorierfehler zu sichten. G,
von friiheren Auslegern oft als ungenau, umschreibend, frei oder erklarend bezei-
chnet, scheint seiner Vorlage getreu zu folgen" (p.49). In the light of the present
text-critical situation of Sirach research, such sweeping statements do not seem to
be warranted.
273 Cf. A. Eberharter, Kanon, pp.6-52 (my own count).
2 7 4 Cf. the list of authors mentioned by P.R. Ackroyd, "Criteria for the Maccabean
Dating of the Old Testament Literature", F 7 ' 3 (1953) 115 n.3.
275 Cf. J.K.. Zink, Use of the OldTcstament,w.l»-88,\92,2m.: 1,14 (Prov 1,7; 9 , 1 0 ) ;
2,18 (2Sam 2 4 , 1 4 ) ; 15,19 (Ps 3 3 , 1 8 ) ; 17,17 (Deut 32,8-9); 17,27 (Ps 6,6); 20,29
(Deut 1 6 , 1 9 ) ; 2 7 , 2 6 (Prov 2 6 , 2 7 ) ; 3 4 , 1 6 (Ps 3 3 , 1 8 ) ; 3 6 , 2 4 (Prov 18,22); 49,7 Qer
1,10). He found further 207 impUcit citations of the OT (ray o w n count).
62 J^^n Sira's Concept of Law and the Commandments
3 3 0 allusions t o t h e OT^^^. H . S t a d e l m a n n t o u c h e s t h e q u e s t i o n of
t h e O T q u o t a t i o n s o n l y briefly in his e x c u r s u s o n " S c h r i f t f o r s c h
u n g " in Sir^^^. He finds d i r e c t q u o t a t i o n s from t h e T o r a h (i.e. t h e
P e n t a t e u c h ) in 3 5 , 6 ( D e u t 1 6 , 1 6 ) , 4 5 , 2 3 ( N u m 2 5 , 1 3 ) ; 2 3 , 1 3
(Deut 33,4).
It w o u l d be b e y o n d t h e s c o p e of this s t u d y t o give a c o m p l e t e
a n d e x h a u s t i v e analysis of t h e technic;d a n d m a t e r i a l e v i d e n c e of
O T q u o t a t i o n s a n d allusions in Sir, as diis w o u l d p r o v i d e m a t e r i a l
for a m o n o g r a p h of its o w n . It is o b v i o u s , h o w e v e r , t h a t Ben Sira
n o t o n l y k n e w b u t also u s e d t h e O T e x t e n s i v e l y a n d in diverse
ways.
3.9. S u m m a r y
O u r t r e a t m e n t of the c o n c e p t a n d p o s i t i o n of t h e l a w a n d t h e
c o m m a n d m e n t s in Sirach p r o v e d t h a t a l t h o u g h t h e law is never
t h e subject of a l o n g e r p e r i c o p e , it is nevertheless of f u n d a m e n t a l
i m p o r t a n c e t o B e n Sira^^*. T h e n u m e r o u s e x p h c i t references t o t h e
( w r i t t e n ) law have even p r o m p t e d s o m e scholars t o believe t h a t
Ben Sira's m a i n objective was t h e ' p i e t y of t h e law'"^^^ a n d t h a t h e
a t t e m p t e d to establish t h e T o r a h as t h e 'vanishing p o i n t ' of t h e
diverse activities of t h e sage^*°. T h u s , it seems t h a t Ben Sira did
n o t (!) have a " o f f e n e K o n z e p t i o n der T o r a " ^ * ' after aU. T h e
t e r m s m i n / f d j u o c a n d m s a / ^ f r o X a i refer, in t h e vast m a j o r i t y
of t h e passages, specifically t o t h e Mosaic Torah^*^.
W h e n Ben Sira describes t h e o r d e r of c r e a t i o n h e s o m e t i m e s
uses legal t e r m s . As s u c h passages arc relatively rare it is un
w a r r a n t e d to h o l d t h e view t h a t Ben Sira u n d e r s t o o d t h e law es
sentially as a c o m p r e h e n s i v e c o s m i c law. T h e realm of c r e a t i o n is
n o t identical w i t h t h e realm of t h e law.
276 Cf. T. Middendorp, SteUung, pp.49-91 (my own count). For a critical evaluation ol
Middcndorp's procedure cf. H. Stadelmann, lien Sira, p . 2 5 5 .
277 EI. Stadelmann, o . c , pp.254f.
278 C f . a i r c a d y J . Haspecker, G o « « / t i n / i « , 1967, p . 3 3 2 .
279 Cf. B.L. Mack, Z.oô5, p.26.
280 Cf. M. Liihr, Bildung, p p . l 0 7 f .
281 C o n t r a J . M a r b o c k , " G e s e t z " , « Z 20 ( 1 9 7 6 ) 11.
2 8 2 See also M. Hengel,/urffnti/m, p . 2 5 3 .
Excursus 63
F o r B e n Sira t h e law is very closely Unked w i t h Israel's h i s t o r y

a n d faith. T h e law is the w o r d of Y a h w e h a n d was revealed a t
Sinai t h r o u g h t h e m e d i a t i o n of Moses a n d t h u s is, as a r e s u l t , t h e
f o u n d a t i o n , t h e c o n t e n t , a n d t h e aim of t h e c o v e n a n t .
T h e law as lex revelata w a s , in the eyes of Ben Sira, the n o r m
or m o r a l a n d social c o n d u c t , t h e s o u r c e a n d the m e a n s of a t t a i n
ing w i s d o m , t h e m e a s u r e of o n e ' s d e v o t i o n t o G o d , t h e rule for
t h e t e m p l e cult a n d for j u r i s d i c t i o n , a n d last b u t n o t least t h e
f o u n d a t i o n or ' t e x t b o o k ' for t e a c h i n g .
Ben Sira challenges his readers t o o b e y t h e law a n d t o k e e p t h e
c o m m a n d m e n t s as this is t h e sure r o a d t o w i s d o m a n d to a g o d l y
life.
Finally we e s t a b h s h e d t h e e x i s t e n c e of h a l a k h i c m a t e r i a l in Sir
as well as his c o n c e p t u a l a n d material d e p e n d e n c e o n t h e O T .
E x c u r s u s 1: T h e I d e n t i t y a n d H i s t o r y of t h e S o p h e r i m
1. Term
The term T S I D t a n be explained on the basis of an 'internal' Hebrew etymology.
It is probably a denominative formation with the original seiise of "he w h o makes a
T S O (list, written document)". Thus, T S T Q i s a person professionally concerned
with b o o k s 2 8 3 . The Talmudic etymology interprets D ' l B I D as scholars w h o count
the letters of the Torah: "Therefore the early (Sages) were called Sopherim because
they counted all the letters of the Torah" ( m i n a t Z ? m T I I N "73 D ' T S I D T ' n t C ) ,
bQid 30a. If this statement is taken to provide an etymological explanation, it has
certainly no historical signficance284.
T S I D c a n refer to a literate person285, ^n elementary teacher, a secretary286, a
secretary of state287, a temple scribe^^S^ and a (proto-Rabbinic) scribe289. A jif.
fcrentiation with regard to the different usage in subsequent historical contexts and
with regard to the technical or honorific usage of 1 S I D is therefore essential.
Attempts to identify the sopherim often presuppose that they must correspond to
some 'party' or movement. It has to be stressed therefore that sopherim is not the
name for a party but a professional or educational designation290_ The term sopher
283 Cf. E. Schurer,//.story, 2, 1979, p.324 n.2.

284 Cf. E.E. Urbach, 5 a ^ « , 1 9 7 5 , p . 5 6 8 .
285 Cf. the term KwfiOv •ypatifiareit; used by Josephus in Ant 1 6 , 2 0 3 ; Bell 1,24.
286 2Kgs 2 5 , 1 9 : N 2 y n TtZ? I S O ; 2Kgs 1 2 , 1 1 : T ' p a n T S O .
287 Ezr 7 , 1 2 . 2 1 : N ' a t Z ? T\bK NITT T S D .
288 Cf. the edict of Antiochos III in Ant 12,142: 7pa/i/uaT6i<: rov lepoO,
289 In the sense of Schriftgelehrter. Cf. Sir 3 8 , 2 4 - 3 9 , 1 1 . On the whole sec R. Meyer,
Tradition und Neuschdpfung, 1965, p p . 3 8 - 4 2 ; idem, in ThWNT 9 ( 1 9 7 3 ) 22f.;
E. Rivkin,//irfdcn Revolution, 1978, pp.158-160,2021.
2 9 0 Cf. M. Hengel, Judentum, p . 1 4 4 : "Berufs- bzw. Bildungsbezcichnung"; P. Sigal,
was used as a proper title only in the Tannaitic literature referring to the so-called
'early sages'. S o m e of the sopherim were given titles themselves, such as ' a l , ] 3 - | ,
m i n or N a N 2 9 i .
2. Identity in history
In pre-exilic times the term sopher was used to denote secretaries in the adminis
tration of the Israelite monarchy, especially the royal secretary ( "l'7an 1 S D ) 2 9 2 .
The royal secretary was responsible for the king's correspondence and for the keeping
of the official state armals. If we follow J . Begrich and particularly T.N.D. Mettinger,
this office was modelled on the 'royal secretary' in Egypt^SS. On this international
scale the royal secretaries seem to have been closely related t o or even identical with
the 'wise men', at least in a secondary sense294. x h e LXX translation of "1310 with
ypafiiMTev': fits into this general context.
In the time of Ezra, NT SO seems to have been used as the designation of a Persian
office: N ' n © n'^N ""T K m "ISO (Ezr 7,12.21), a civil servant "dessen Ressort in-
nerhalb der persischen Verwaltung die Belange des jiidischen Gottes bzw. seiner
G e m d n d e sind"295_ Jh[s term imphes that Ezra is responsible to the Persian king
and also that he is invested with authority as state official with regard to the priests
in Jerusalem296 The activity of Ezra the sopher (cf. Ezr 8 , 1 . 4 . 9 . 1 3 ; 12,6.36) "stellte
die Weichen fiir jene Konzentration auf die Torah, die im Judentum der Folgezeit
immer starker zu beobachten ist"29''. Scribism as ideology begins with the view that
the Mosaic law given by God was binding and therefore had to be authoritatively in
terpreted and applied to daily affairs, a view which has to be traced back to Nehe-
iah's establishment of the Mosaic Torah as the constitution of Judea. Thus, from the
4th century B.C. onwards, the men w h o could apply the completed (written) Torah
Emergence, 1/2, 1 9 8 0 , p . 3 : "denoting a functionary"; cf. also J. Neusner, "The

Formation of Rabbinic Judaism",/17V«W 11/19,2 (1979) 38f.
291 Cf. E. Schurer, o.c, p p . 3 2 5 - 3 2 7 .
2 9 2 2Kgs 12,10; 1 8 , 3 7 ; 19,2 ; 2 2 , 3 . 8 - I O . I 2 ; 2 C h r 3 4 , 8 ; J e r 3 6 , 1 0 . 1 2 . 2 0 - 2 1 .
2 9 3 Cf. J. Bcgrich, "Sofer und Mazkir", ZAW 35 ( 1 9 4 0 ) 10-15; T.N.D. Mettinger,
State Officials, 1 9 7 1 , p p . 2 5 - 5 1 . Sec also E. Schurer, o.c, p . 3 2 4 .
2 9 4 C. Kayatz, Studien zu Proverbien 1-9, WMANT 2 2 , 1966, p . l 3 ; H . Mantel, "The
Development of the Oral Law During the Second Temple Period", WHJP 1/8 ( 1 9 7 7 )
5 5 ; R. Riesner, Jesus als Lehrer: Eine Untersuchung zum Ursprung der Evangelien-
Uberlieferung, WUNT II/7, 1 9 8 1 , p p . l 5 4 - l 5 6 ; R.T. Beckwith, "The Pre-History
and Relationships of the Pharisees, Sadducees and the Essenes", RQ 11 ( 1 9 8 2 ) 19f.
295 Cf. H.H. Schaeder, Esra der Schreiber. 1930, p . 4 9 , followed by A . G u t t m a n n ,
Rabbinic Judaism, 1 9 7 0 , p.4; W. Rudolph, Esra und Nehemia, H A T 2 0 , p p . 6 7 , 7 2 ;
R. Meyer, in ThWNT 9 (1973) 22f.;W.T. in der Smitten, f j r a ; QueZfen, Uberliefer
ung und Geschichte, 1 9 7 3 , p p . I 0 5 - l 1 0 ; H. Mantel, a.c, p.55. But note the objec
tions raised by S. Mowinckel, Studien zu dem Buche Ezra-Nehemiah, 3 , 1965, pp.
I I 7 - I 2 4 w h o sees 'sopher' in Ezr 7,12 as a scholar in the law rather than as titic of
a Persian office. Cf. also J . Marbock, "Der schriftgelehrte Weise", BETL 51
(1979) 298 n.l5.
2 9 6 Cf. R. Meyer, in ThWNT 9 (1973) 22 ;K. GaUing, Die Biicher der Chronik, Esra,
Nehemia, KIT) 12, 1954, p . 2 0 5 .
297 R. Riesner, o . c , p . l 6 2 . Cf. also J.Z. Lauterbach, Rabbinic Essays, 1 9 7 3 , p . l 6 5 w h o
regards the sopherim as the successors of Ezra.
Excursus 65
constituted an important class or profession. The scribes regarded the study, inter
pretation, and application of the Torah as the centre of p i e t y 2 9 8 .
In the pre-Maccabean period we encounter sopherim at the temple (Ant 1 2 , 1 4 2 ) .
The temple scribes were literate priests w h o were responsible for copying the Scrip
tures, especiaUy the Pentateuch, and for transmitting them with meticulous care.
T h e y were the custodians of the Holy Scriptures299. it is in the context of this per
iod that w e hear of hasidic sopherim (IMacc 7 , 1 2 - 1 3 ) 3 0 0 . They were legal experts
w h o interpreted the law and applied it t o new situations. These scribes were search
ing for a law which would establish the legitimacy of A l c i m u s ^ ' " .
At the beginning of the second century the priest and wisdom teacher Ben Sira
uses the word TS1 0 for the first time in the 'technical' sense of 'scribe': the scholar
w h o is "1310 and D3n at the same time ( 3 8 , 2 4 : aoipia ypaiitiareijji; =n?33n
- ) 3 1 D ) . In 38,24-39,11 he pictures the ideal scribe (see supra § 6 . 5 . 5 . ) . In 38,24-S4b
Ben Sira discusses the relation b e t w e e n the sopher/hakham aiKd the lay people w h o
have other professions. His aim is to show that craftsmen always remain craftsmen
and that the highest level of wisdom can be attained only by the (priestly302) sopher
w h o has the necessary leisure to study the TorahÔS. In 3 8 , 3 4 c - 3 9 , l l Ben Sira de
scribes then the ideal of scribe as such. In his description of the work of the scribe we
find a new and extremely important element: whereas iht sopher ot the Persian per-
298 C f . J . Neusner, "Formation of Rabbinic Judaism", .4iV«W 11/19,2 ( 1 9 7 9 ) 38f.

299 Cf. R. Meyer, in ThWNT 9 ( 1 9 7 3 ) 2 2 f . ; E . E . Urbach, Saêj, p . 5 6 8 . Some see a re
ference to the sopherim at the temple in Jer 8,8; cf. R. R i e s n e r , / e j u s , p.160. In
TLev 8,1 7 levitical scribes are expressly mentioned.
3 0 0 Cf. R. Riesner, o.c, p.l 6 8 .
301 R. Meyer, a.c, p.23 identifies these scribes with the temple scribes. But there is
nothing in the context of IMacc 7,12-13 which would warrant this identification.
P. Sigal, Emergence, I / l , p p . l 9 9 f . caUs the scribes of IMacc 7,12 "scholastics of
Torah" and identifies them as the "new class of proto-Rabbis". This view cannot be
justified either, since the text relates these scribes t o the hasidim w h o clearly can
not be regarded as being, exclusively, proto-Rabbis.
3 0 2 The apologetic interest of Ben Sira aims at emphasizing that lay people have no
business with the priestly scribe. This has been clearly recognized b y H. Stadel
mann, Ben Sira, p p . 2 7 4 - 2 9 3 passim. The view of H.H. Schaeder, Esra der Schrei
ber. p.59 that in Sir 38,24-39,11 Ben Sira praises the ideal figure of the "schrift-
gelehrten, torakundigen Laien" is totaUy erroneous. M. Hei\ge\, Judentum, p.l46
believes that in this passage the sopher has already a relatively autonomous (!) signi
ficance, emancipating himself from the priesthood and aUowing lay people into his
rank in order to combat HeUenism. As regards the historical context, this view
seems to be correct. But Ben Sira is seemingly not part of this development but
rather opposes it! Cf. H. Stadelmann, o.c, p . 2 9 2 . E. Rivkin, "Pharisaism and the
Crisis of the Individual in the Greco-Roman Worid",/QR 61 ( 1 9 7 0 ) 3 3 proves that
Ben Sira underwrites Aaronide authority b y pointing out that he reminds his rea
ders of the fate of Dathan, Abiram, and Korah w h o had dared to chzdlengc Aaron's
supremacy (Sir 4 5 , 1 7 - 1 9 ) . Cf. E . Rivkin, Hidden Revolution, p p . l 9 I - 2 0 7 where he
describes the sopherim at Ben Sira's time as "Pentateuchalists, hierocratic intel
lectuals, Aaronide supremacists, and lovers and seekers of Wisdom" w h o share
"only a name with the Pharisees-Hakhamim-Soferim, not an essence" ( p . l 9 7 ) . It
should be noted that Rivkin faUs to see the apologetic (!) nature of Ben Sira's
description of the sopher, and the halakhah existed already in that time.
iod focused his interest exclusively on the Torah (cf. Ezra), we find that the sopher
of the pre-Maccabean period includes topics and traditions of traditional w i s d o m
(Sir 39,2-3). Ben Sira's sopher is an intellectual, not a 'scribe' in the old sense,aschol-
ar, not a copyist, a sage, not a secretary. This fusion of traditional scribal (Torah)
erudition and wisdom teaching can also be seen in the telling phrases, mentioned
already, of the aoyjla yfiati/juiTeux; = I S I D n B D n (Sir 3 8 , 2 4 ) 3 0 4 . v v i t h Ben Sira,
D D D and are essentially identiccJ termsÔS.
R. Meyer's statement that "erst die feste Verbindung von 'Weisheit' und 'Gesetz'
beziehungsweise von 'Wcisen' und 'Schrcibem' als deren Tragem ergibt den kom-
plexen Begriff des Schriftgelehrten"306 has t o be modified, however, with reference
t o the fact that the term sopher and the corresponding 'profession' existed before
Ben Sira, denoting the priestly scholar who concentrated o n the Torah307. R . H .
Pfeiffer pointed out that Ben Sira, with his fusion of hakham and sopher, "marks
the transition from the Bible t o the Talmud, from the authority of inspiration (which
he still claims ... ) to the authority of learning. The t w o phases of this study, wisdom
and I>aw, remained basic in Judaism after Sirach"308.
Others maintain similarly that Ben Sira gives the "first description of the emergent
proto-rabbi"309. it necessary, however, to differentiate between the different
types of sopherim after Ben Sira. As concerns Ben Sira himself, with his claim of pos
sessing the "spirit of understanding" ( 1 9 , 6 ) and thus being inspired like the prophets,
M. Hengel has rightly distinguished t w o potential directions of further development:
(1) the development of a new 'prophecy' founded o n the inspired interpretation of
law and prophets (as among the Essenes and the Zealots), or (2) the institutionaliza
tion of exegesis (as in the later Rabbinic system )310 £ . Rjvkin dissociates Ben Sira
and his fellow-sopherim completely from the Pharisees w h o m he takes to be identical
with the hakhamim/sopherim^ 11. He does not see, however, that Ben Sira has to
defend (!) the priestly-Aaronide sopherim, that there are indeed similarities between
Ben Sira's sopher and the later Pharisaic sopherim, and that the early halakhah exist
ed already in Ben Sira's d a y 3 1 2 . Further, Rivkin's exclusive identification of (post-
3 0 3 Cf. H. Stadelmann, o.c, p p . 2 8 4 - 2 9 3 . O n the alleged relation between Ben Sira and
the 'Instruction of Cheti' {ANET, pp.432ff.) and the 'Praise of the Learned Scribe'
(ANET, pp.431f.) see the critical assessment, with negative conclusions, by O. Rick
enbacher, Weisheitsperikopen, p p . l 8 6 - 1 9 2 , followed by H. Stadelmann, Ben Sira,
p p . 2 8 7 - 2 9 0 and J. Marbock, "Der schriftgelehrte Weise", B£ri 51 ( 1 9 7 9 ) 2 9 5 .
3 0 4 Cf. H. Stadelmann, o.c, p . 2 2 5 . This was already observed by R. Meyer, Tradition,
pp.41f.; idem, in ThWNT 9 ( 1 9 7 3 ) 2 3 ; also J. Marbock, a.c., p p . 3 0 2 f . , 3 1 1 - 3 1 4 .
E. Rivkin, "Scribes, Pharisees, I>awyers, Hypocrites: A Study in S y n o n y m i t y " ,
HUCA 4 9 ( 1 9 7 8 ) 139 rightly pointed out that the term ypaiiixaTeix; did not keep
up with this change in meaning of T S I D -
305 Cf. our discussion infra, § 4 .
3 0 6 R. Meyer, o.c, p . 4 2 ; cf. idem, a.c., p . 2 3 ; also M. Kiichler, Weisheitstraditionen,
1979, p.40.
307 C f . H . Stadelmann, o . c , p . 2 2 7 .
3 0 8 R.H. P f e i f f e r , / / M f o r y , 1949, p . 3 6 9 .
309 P. Emergence, 1/2, 1980, p . l 8 .
3 1 0 Cf. M. H e n g e l , / J i d e n t u m , p . 2 4 8 .
311 E. Rivkin,//itirfen/?«/o/uft'on, p p . 1 9 7 - 2 0 4 .
3 1 2 Cf. L. Finkelstein, "Some Examples of Maccabean Halaka", JBL 4 9 ( 1 9 3 0 ) 2 0 - 4 2 ;
L.I. Rabinowitz, "Halakhah", 1 9 6 7 , p p . 1 4 5 - 1 4 8 .
Excursus 6 7
Hasmonean) sopherim with the Pharisees=/taftAamim is not warranted. One can say,
at least, that a similar phenomenology is operative in the sagc/scribc of Ben Sira and
in the later r a b b i t ' s .
As regards the special case of the 'inspired' scribe, a position which Ben Sira ob
viously claims for himself, later rabbinic theory assumed for all the rabbis, called
D ' n a n , the authority of both revelation (inspiration) and interpretation (exegesis),
based o n their succession of both priest and prophet^l^.
The Hasmonean period v\ntnessed a second concentration on the Torah as a reaction
against the attempt to abolish the law by the Hellenizers^lS. xhis is true for the Sad
ducees and for the Pharisees, as well as for the Qumran C o m m u n i t y ^ l S . The scribes
were no longer recruited from among the priests only but more and more from among
the lay p e o p l c ^ l ? j h e i r power was not based any more on priestly descent but on
their erudition and expertise in the Torah. Each of the above-mentioned "parties'
or movements had its own scribes who also combined wisdom and law^l^.
The Pharisaic scribes came from priestly or non-priestly circles and were involved
in the working out of halakhah, especially concerning ritual purity319. We know
orJy a small number of scribes w h o belonged to a Pharisaic c o m m u n i t y 3 2 0 . These
scribes were, according to the later Rabbinic tradition, in principle committed to
non-writing with regard to halakhah. Their allegiance to the law was strengthened by
the fact that the priests were by now no longer the (sole) custodians of the Iaw321.
There were also Sadducean scribes. It would be very strange if the Sadducees w h o
acknowledged the Torah as sole binding authority would include no professional ex
positors of the Torah. This is all the more probable since the sopherim were, as we
have seen, originally recruited from the priests, and the Sadducees consisted largely,
if not almost exclusively, of priests. Josephus (Ant 18,16) and the NT (cf. expressions
as "scribes of the Pharisees", Acts 2 3 , 9 ; Mk 2,16; Lk 5,30) presuppose that there
were Sadducean scribes too322_ The halakhah to which R. Eliezer b. Zadok refers
in mSanh 7,2 (the death penalty by burning is to be applied literally) is described in
bSanh 52b as a Sadducean legal practicc323_
313 Cf. D.J. Harrington, "The Wisdom of the Scribe", 1 9 8 0 , p p . l 8 6 f .

314 Cf. P. Sigal, Emergence, 1/2, p . l 8 .
315 C f . M . Hengel, o . c , p . 5 6 3 .
316 Cf. H. Stadelmann, Ben Sira, pp.227f.
317 C f . J . Jeremias, y m / r a / f m in the Time of Jesus, ^ 1 9 7 9 , p p . 2 3 3 - 2 3 5 .
3 1 8 Cf. E. Schurer, History, 2, p . 3 2 9 , R. Meyer, in ThWNT 9 (1973) 2 3 ; P. Sigal,
o . c , I / l , p.3; J. Jeremias, o . c , p p . 2 5 4 - 2 5 6 ; H. Mantel, "Development", WHJP 1/8
( 1 9 7 7 ) 5 5 ; R. Riesner, Jesus, p p , 1 6 8 - 1 7 6 . J . Jeremias, o . c , p . 2 5 4 rightly rejects
"the completely false idea that the Pharisees were the same as the scribes". Also
J. Neusner, "Formarion", ANRW 11/19,2 (1979) 38 w h o points out that the rab
binic traditions about the Pharisees before 70 A.D. d o not mention a stress o n , or
even the presence of, the ideal of the study of Torah, and that neither Josephus nor
the Gospels confuse the scribes with the Pharisees ( p p . 3 9 4 1 ) . Contra E. Rivkin,
" S c r i b e s " , 4 9 (1978) 135-142.
319 C f . J . Jeremias, yeruM/em, p p . 2 5 6 - 2 5 8 .
320 Cf. J. Jeremias, o . c , p . 2 5 4 .
321 Cf. E. Rivkin, "Scribes", H f / C ^ 49 ( 1 9 7 8 ) 139,
322 Cf. E. Schurer, History, 2, p . 3 2 9 ; J. JeremUs, o . c , p.231 ;J. Le Moyne, Les Sad-
duceens, EB, 1 9 7 2 , pp.4 I f . , 3 5 2 - 3 5 4 .
3 2 3 Cf. E. Schiirer, o . c , pp.329f. with n.29. On Sadducean halakhah see J . Le Moyne,
58 Ben Sira's Identification of Law and Wisdom
The scribes in Qumran focused o n the study of the Torah as well (cf. IQS 6,6-7).
The exploration of the Scriptures remained here the task of the priests and Levites
(cf. CD 6,4-6; 13,2-3; 14,7-8; IQS 2,8-9). But the goal was to provide all members
of the Community with a thorough knowledge of the Scriptures. This is probably
why they were caUed "pupils of G o d " ( bH •'1^^2b, cf. CD 2 0 , 4 ; IQH 2 , 3 9 ; 8,36;
IQM 1 0 , 1 0 ) . The priestly "feacher of Righteousness' was the expounder of Torah
par excellence ( m i D T l i : ; - m , C D 6 , 7 . 1 0 - 1 1 ) 3 2 4 .
It seems that there were also 'independent' scribes. We know of scribes w h o op
posed Sadducean teachers and championed Pharisaic ideas but w h o did not seem to
belong to a Pharisaic community. For example, Yohanan b. Zakkai defends Pharisaic
opinions against Sadducean views speaking of himself in the third person (mYad 4 ,
6 ) 3 2 5 . And the halakhot o n ritual purity which characterize the Pharisees are not sig
nificant in the traditions on Y o h a n a n b . Zakkai326. it coidd well be that a part of the
'proto-rabbis' stood above the 'parties'327.
After 70 A . D . scribism changed, introducing important differences with regard to
the pre-70 scribal ideology: the temple cult was replaced by the study o f the Torah,
the priest b y the rabbi (= scribe), and the centre of piety shifted away entirely from
the temple cult and its sacrifices328. Thus the scribal ideal w a s carried to its logical
conclusion: "If study of Torah was central and knowledge o f Torah important, then
the scribe had authority even in respect to the Temple and the cult; indeed, his
knowledge was more important than what the priest k n e w " 3 2 9 T h e rabbinism of the
early Yavneans, especially Yohanan b. Zakkai, is the continuation of pre-70 scribism.
In the Mishnah, TBI D is a title applied only t o scribes of earlier times w h o had
already an authority for the Tannaim330 The scholar/scribes of Tannaitic times are
called D''a3n. If TS1D (or aram. NTSO) is not meant as a title referring to the
'early sages' it is used as the most c o m m o n designation for the elementary teacher331,
for a copyist or professional writer332, for a book-
binder333_
or for a town-archiv-
ist334. Thus the term TS1 0 acquired again its original meaning referring to a person
o . c , pp.369-379.
3 2 4 O. Betz, Offenbarung und Schriftforschung in der Qumransekte, WUNT 6, 1 9 6 0 ,
pp.19-36; R. Riesner,/esus, p p . l 7 0 f .
3 2 5 Cf. J. Jeremias, o . c , pp.255f. On his disputes with the Sadducees see J. Neusner,
A Life ofRabban Yohanan ben Zakkai, SPB 6, 1 9 6 2 , pp.52-60.
3 2 6 C f . J . Neusner, £ar/y Rabbinic Judaism, SJLA 13, 1 9 7 5 , pp.57f.
327 Cf. R. Riesner, Jesus, p . l 74. It is wrong, however, to identify such 'independent'
scribes with the 'proto-rabbis' in contradistinction t o the Pharisees w h o were only
interested in the transmission of practical instructions for proper behaviour and
showed n o interest in wisdom traditions (contra R. Riesner, o . c , p.l 74). The 'proto-
rabbis' were to be found in the diverse Pharisaic communitites as well.
328 C f . J . Neusner, "Formation", ^ V f i W 11/19,2 ( 1 9 7 9 ) 3 8 .
329 C f . J . Neusner, a . c , p . 3 8 .
3 3 0 Cf. mOri 3 , 9 ; mYeb 2 , 4 ; 9 , 3 ; mSanh 1 1 , 3 ; mKel 1 3 , 7 ; mPar 11,4-6; mToh 4 ,
7.1 1; mTeb 4 , 6 ; mYad 3 , 2 . Cf. E. Schurer, History, 2 , p.325 n.9; J. Jeremias, Art.
"7POMMaTfu<;", ThWNT 1 ( 1 9 3 3 ) 7 4 1 .
331 Cf. tMeg 3 , 1 9 ; 4 , 3 8 ; pPea 21a; pilag 76c; pMeg 7 4 a ; p Y e b 13a;bBB 21b. The ele
mentary school is called D'TSID r f a or 131071 f f n : cf. tSot 6,2; pTaan 6 9 a ;
bKet 105a.
332 Cf.mGit 8,8; 3 , 1 ; 7 , 2 ; 9 , 8 ; mBM 5,11 ;mShab 12,5; mSanh 4 , 3 ; 5,5.
3 3 3 Cf. mPes 3 , 1 .
3 3 4 Cf. bBB 21b.
The Exegetical Evidence 69
professionally concerned with books and documents^^S. R. Eliezer summed up the

new situation lamenting that "since the day that the Temple was destroyed, the
hakhamim began to be like the sopherim and the sopherim became like hazzanim"
(mSot9,15).
§4 Ben Sir's Identification of Law and Wisdom
We are n o w in a p o s i t i o n t o u n d e r s t a n d t h e n a t u r e of Ben Sira's

i d e n t i f i c a t i o n of l a w a n d w i s d o m , as well as t h e r a t i o n a l e b e h i n d it
a n d its c o n s e q u e n c e s . Before w e discuss t h e c h a r a c t e r of t h e iden
t i f i c a t i o n , we will first have t o focus o n t h e m a t e r i a l e v i d e n c e of
t h e i d e n t i f i c a t i o n i n Sirach since this has n o t b e e n d o n e before^^^.
4 . 1 . T h e Exegetical E v i d e n c e
4.1.1. The explicit evidence. I n seven passages we find a clear

a n d direct i d e n t i f i c a t i o n of w i s d o m a n d law. (1) 1 5 , 1 : " H e w h o
fears the Lord^^^ will d o t h i s , a n d h e w h o k e e p s t h e law will ac
q u i r e it (i.e. w i s d o m ) " . This verse is t h e formal a n d m a t e r i a l
c e n t r e of t h e w i s d o m p e r i c o p e 14,20-15,10^^^ in w h i c h Ben Sira
p r e s e n t s p i e t y as t h e conditio sine qua non for o b t a i n i n g wis-
dom^^9. Personal faith w h i c h i n c l u d e s o b e d i e n c e t o t h e l a w will
lead t o w i s d o m . As in 2 4 , 2 3 t h e T o r a h a p p e a r s h e r e as t h e s u m
m a r y of a w i s d o m h y m n , a n d as in 1,26 o b e d i e n c e t o t h e law is
335 Cf. J. Jeremias, a.c, p . 7 4 1 ; R. Riesner, o.c, p . l 8 4 ; P. Sigal, Emergence, 1/2, p.3;
E. Schiirer, o.c, p . 3 2 4 ; A. Gutmann, Rabbinic Judaism, p.7. Josephus does not
use ypaiximT€V<: for the scribe of his time (except Bell 6 , 2 9 1 : iepoypaMMaTetc) but
employs rather paraphrases (cf. Ant 1 7 , l 4 9 f . ) or calls them aopioTai (cf. Ant
1 7 , 1 5 2 ; BeU 1,648).
3 3 6 J. Marbock, "Gesetz", BZ 20 (1976) 1-21 discusses only 17,11-14; 2 4 , 2 3 .
337 H starts 15,1 with ' a which is omitted by G and S. We follow O. Rickenbacher,
Weisheitsperikopen, p.77 w h o interprets the ' a as a A!-a//irwiation<i which is gen
erally not translated. Cf. P. J o u o n , Grammaire de I'Hebreu biblique, 1923 (= 1965),
§164b.
3 3 8 C f . J . Haspecker, Gottesfurcht, pp. 140-142; J . Marbock, M'«>ACT(, p . l 0 7 ; O . Rick-
kenbacher, o.c, p.7 7 ;J.G. Snaith, Ecclesiasticus, p.75.
339 Cf. H. Stadelmann, Ben Sira, p.301 n . l .
70 Hen Sira's Identification of Law and Wisdom
seen as a p r e r e q u i s i t e for a t t a i n i n g wisdom**^. T h e l a w is a sure

w a y t o w i s d o m . T o k e e p t h e law is t o be wise.
(2) 1 7 , 1 1 : " H e gave t h e m knowledge**"', a n d h e gave t h e m as a n
i n h e r i t a n c e t h e law of Hfe". T h e chiastic s t r u c t u r e of this verse
identifies " k n o w l e d g e " {emaTrtiiri) a n d " l a w of l i f e " {v6iio<; fw???)
w h i c h G o d gave t o Israel (cf. 4 5 , 5 ) . In t h e c o n t e x t of t h e Sinaitic
revelation of G o d w e have h e r e a n o t h e r e x p l i c i t o c c u r r e n c e of
the i d e n t i f i c a t i o n of law a n d w i s d o m ^ ^ .
(3) 1 9 , 2 0 : "All w i s d o m is t h e fear of the L o r d , a n d aH w i s d o m
is t h e fulfilment of t h e l a w " ^ ^ As in 2 , 1 5 - 1 6 ; 6 , 3 6 ; 15,1 Ben Sira
closely links t h e fear of t h e L o r d , w i s d o m , a n d t h e law. H e r e t h e
fear of t h e L o r d a n d w i s d o m are identified, a n d it is p o i n t e d o u t
t h a t t h e fulfilment of t h e law consists in this s y n t h e s i s ' ^ . T h e
k e e p i n g of G o d ' s law e q u a l s c o m p r e h e n s i v e w i s d o m ^ ' .
(4) 2 1 , 1 1 : " H e w h o k e e p s t h e law keeps his ( n a t u r a l ) incHna-
t i o n u n d e r c o n t r o l , a n d a c c o m p l i s h e d w i s d o m is the fear of t h e
Lord"^. I n v . l l b w i s d o m is identified w i t h t h e fear of t h e
L o r d ^ ' ' . T h e chiastic s t r u c t u r e of t h e verse suggests t h a t w i s d o m
is also identified w i t h t h e c o n t r o l of t h e ' n a t u r a l ' i n c H n a t i o n ( i s ' )
a n d t h e fear of t h e Ix)rd w i t h o b e d i e n c e t o the T o r a h ^ . It has
340 Cf. J. Marbock, o.c, p p . 8 5 , 8 8 . Taken alone, 15,1b hardly implies the identifica
tion of law and wisdom. However, the context is decisive here: Torah is the sum
mary of the wisdom hymn.
341 Box/Oesterley, APOT 1 ( 1 9 1 3 ) 376 suggest that G reads n a ' » 2 instead of r f T a
and translate "he set before them the covenant". This emendation would fit the
context (cf. the "law of life") but is not warranted by the textual evidence and has
to remain speculative.
3 4 2 Acknowledged by P.J. Nel, Structure, 1 9 8 2 , p . 9 3 .
3 4 3 The translation follows O. Rickenbacher, Weisheitsperikopen, pp.99f. w h o omits
iv in v.20b in accordance with the fact that in over 2 0 passages H and S stand
against G omitting anything which would correspond to kv. If this conjecture is
correct, J. Marbock's statement that in 19,20 the law appears as part of more
comprehensive sapiential activities (Weisheit, p.85) has to be modified.
3 4 4 Cf. M. Lohr, Bildung, p.36.
345 Cf. O. Rickenbacher, o.c, p . 1 0 0 , quoting L. Alonso-Schokel, Proverbios y Ec
clesiastico , 1968, ad l o c : "El temor del Senor es sintesis de la sabiduria, complir
su ley es toda la sabiduria". We acknowledge the fact that this exegesis rests on an
emendation. The text as it is (cf. NEB "all wisdom ... includes the fulfilling of the
law") supports rather the correlation of wisdom and law.
3 4 6 On the context, the translation, and the meaning of the verse see supra, pp.46f.
347 Cf.J. Haspecker, Gottesfurcht,p.\&l;i.G. Snaifh,Ecclesiasticus,p.\0&.
3 4 8 Cf. O. Rickenbacher, Weisheitsperikopen, p . l 0 6 ; J.G. Snaith, ficcZeitasticuj, p . 1 0 6 ;
H. Stadelmann, Ben Sira, p . 2 2 2 .
n o t b e e n o b s e r v e d y e t t h a t besides this s t r u c t u r a l parallelism we

also find a s y n o n y m o u s parallelism w i t h regard t o t h e c o n t e n t : as
o b e d i e n c e t o t h e law leads t o i n n e r discipline a n d a g o d l y life, so
does accomplished wisdom which corresponds with c o m m i t m e n t
t o G o d . In o t h e r w o r d s : o b e d i e n c e t o t h e law is a c c o m p l i s h e d was-
d o m - b o t h are s t r o n g l y l i n k e d w i t h t h e fear of t h e L o r d , a n d
b o t h are t h e f o u n d a t i o n a n d t h e m e a n s of a t t a i n i n g a g o d l y life
w h i c h is in a c c o r d a n c e w i t h G o d ' s c o m m a n d m e n t s .
(5) 2 4 , 2 3 : " A l l this is t h e b o o k of t h e c o v e n a n t of G o d M o s t
H i g h ^ ^ ' t h e law w h i c h Moses i m p o s e d u p o n u s , as i n h e r i t a n c e for
t h e assembly^'*^ of J a c o b " ^ ' ' . T h e r a v r a ttavra is usually u n d e r
s t o o d as c o m p r e h e n d i n g w i s d o m , w h i c h f u n c t i o n s in c r e a t i o n a n d
in h i s t o r y ( 2 4 , 1 - 2 2 ) , as t h e Mosaic law c o n t a i n i n g G o d ' s will (cf.
t h e t e r m " i n h e r i t a n c e " ) for his p e o p l e ^ ' ^ . W i s d o m a n d law are
clearly i d e n t i f i e d . T h e îi3Xo<r 5iai?77K7?c in v . 2 3 a is t o be u n d e r -
g (f Q
s t o o d as s y n o n y m o u s w i t h t h e b o o k of t h e l a w in v . 2 3 b . Ben
3 4 9 Retaining G fiiffKoti 6UII?T|KT)<; tJeoO VipiaTov with J. Marbock, Weisheit, pp.35,

4 0 , 7 7 ; J.G. Snaith, o.c, p . l 2 4 ; M. Lohr, Bildung, p . 4 6 ; G. Sauer, JSHRZ III/5
( 1 9 8 1 ) 5 6 5 ; contra O. Rickenbacher, o.c, p p . l 2 6 f . followed by H. Stadelmann,
o.c, p.248 n . l . It is not necessary to see in 2 4 , 2 3 a tristich: cf. J . Marbock, o.c,
p.45.
3 5 0 Following S instead of G {avvayu>ya[<;). Cf. O. Rickenbacher, o.c, p.167 ;J. Mar
bock, o.c, p.40.
351 We retain the authenticity of 24,23ff. Cf. M. Hengel, Judentum, p.289 n . 3 3 9 , con
tra W.I,. Knox, ' T h e Divine Wisdom", JThS 18 ( 1 9 3 7 ) 233,236f. U. Wilckens,
Weisheit und Torheit, 1959, p p . l 6 7 f . states that this pericope represents in a later
redactor's mind "die zentrale Aussage des gaiuen Liedes". We do not take into
account the variant in the Syriac version, viz. "all this is in the book of the cove
nant of God Most High", following practically all scholars. If "in" were original, G
with its predilection for iv (cf. supra n.343) would certainly have translated it.
On the relationship of 2 4 , 2 3 with 24,1-22 see also G.T. Sheppard, "Wisdom and
Torah", 1 9 7 8 , p p . 1 6 6 - 1 6 8 .
3 5 2 Contra J.C.H. Lebram, "Jerusalem", 1 9 7 9 , p p . 1 0 8 - 1 1 2 w h o relates raOra iravra
to 24,20-22 and rejects the usual interpretation of this phrase as expressing the
identification of wisdom and law since, according to him, this phrase contains only
a comparison: "das Gesetz gibt dem Menschen soviel, wie die Weisheit, namlich
ewige Siittigung" (p.l 10). Wisdom is not identified with the law but the law, as
b o o k ( I ) , is seen as mediator of sapiential perception (p.108). Lebram's interpreta
tion does not do justice to the conceptual context of Sir 24. He asserts that such an
identification would be not impossible for Ben Sira, historically speaking, referring
to Ezr 7,25 and Bar 4 , 1 , assuming, obviously, that Sir 2 4 , 2 3 is the only passage in
Sirach which could contain the identification of law and wisdom.
3 5 3 C f . J . Marbock, Weisheit, p.77, following E. Kutsch, "Gesetz und Gnadc: Probleme
des alttestamentlichen Bundesbegriffes", ZAW 79 (1967) 18-35, part. p.30 w h o
Sira o f t e n relates t h e c o v e n a n t t o t h e revealed l a w ( 1 7 , 1 1 . 1 2 ; 2 4 ,

2 3 ; 2 8 , 7 ; 3 9 , 8 ; 4 2 , 2 G ; 3 3 , 2 0 ; 45,5)^^^. 2 4 , 2 3 b is a q u o t a t i o n f r o m
Deut 33,4^5'.
J. Marbock thinks that, as a result of this identification of law and wisdom, "der
Begriff des Gesetzes bei Ben Sira ebenfalls eine gewisse Erweiterung und Auffiillung
erfahren m u 6 " 3 5 6 . first, the dignity of the law is enhanced: since it is linked with
wisdom which is active in creation and in Israel's history, the law is 'projected back'
to creation. Second, the law assumes the characteristics of a comprehensive cosmic
law which permeates creation and history: it is seen as universal creation-wisdom^'''.
Later rabbinic theology developed this concept of the Torah as cosmological princi-
p]g358 It has t o be emphasized, however, that the law does n o t give u p its identity
as God's revealed and authoritative law given to Israel through the mediation of
Moses.
T h e law w h i c h d o m i n a t e d t h e life of t h e p i o u s J e w is t h e o n l y
s o u r c e of t r u e w i s d o m : " D i e w a h r e u n d l e t z t e S t u f e d e r Weisheit
liegt . . .fiir B e n Sira in d e r d u r c h M o s e s v e r m i t t e l t e n O f f e n b a r u n g ,
die das d a u e r n d e u n d e i g e n t l i c h e E r b e des V o l k e s i s t " ^ ' ^ . In 2 4 , 2 5 -
2 7 Ben Sira uses p o e t i c m e t a p h o r s t o illustrate t h e g r e a t w i s d o m
of l a w . T h e T o r a h overflows w i t h w i s d o m — c o m p a r a b l e w i t h t h e
overflowing a n d life-giving w a t e r s of t h e rivers of p a r a d i s e , t h e Pis-
h o n , Tigris, E u p h r a t e s , a n d G i h o n (cf. G e n 2 , 1 1 - 1 4 ) , t o w h i c h Ben
Sira a d d s t h e rivers J o r d a n a n d N i l e ^ ^ . Water is of p a r a m o u n t im
p o r t a n c e for life. F o r Ben Sira w a t e r is a sign of blessing, a s y m b o l
pointed out that in deuteronomistic theology I T ' i a and rTTin are used as
synonyms.
3 5 4 Cf. J. Marbock, o.c, p.78 w h o quotes (only) 17,12 ; 2 8 , 7 ; and IMacc 1,56.57
w h e r e . r d ffiffkia Tov vd/sov are parallel to fiiffkiov 6iat>)7Kr)<;. Contra O. Ricken
bacher, Weisheitsperikopen, p p . l 6 6 f . w h o states that the object of 'covenant' in
Sir is never Israel nor Moses but mankind, the patriarchs, and David. Although this
observation is generally true he does not take note of the fact that in the 8 passages
mentioned above Ben Sira links the 'covenant' with the (Mosaic) law. Thus, the
covenant is indeed related t o Israel!
355 Cf. J. Marbock, o.c, p.77; J.G. Snaith, Ecclesiasticus, p . l 2 4 ; M . Lohr, Bildung,
p . 4 6 ; H. Stadelmann, Ben Sira, p . 2 5 0 ; G.T. Sheppard, "Wisdom and Torah", 1 9 7 8 ,
pp.168-170.
356 J. Marbock, o . c , p.77, followed by H. Stadelmann, o . c , p . 2 5 0 .
357 C f . J . Marbock, o . c , p . 9 1 ; also J. Blenkinsopp, Wisdom and Law, p . 1 4 4 .
358 Cf. H.F. Weiss, Untersuchungen, 1966, pp.283-304.
359 C f . J . Marbock, o . c , p . 7 8 .
360 The context of these verses is clearly the Torah (i.e. the Torah pours out wisdom
here, not G o d ) . W.L. Knox, "The Divine Wisdom", y T W 3 ( 1 9 3 7 ) 232f. thinks
that Sir 24,23-27 is an interpolation because the equation of the masculine v6tio<:
with a river can be understood only on Greek background. This emendation must
remain speculative, however.
The Exegetical Evidence 7 3
of life a n d w i s d o m (cf. 1 5 , 3 ; 2 1 , 1 3 ) ^ ' . T h e r e f e r e n c e t o t h e m o

tive of p a r a d i s e ^ ^ a d d s t o t h e significance of t h e refreshing full
ness of life i n w i s d o m w h i c h b e c o m e s accessible in t h e T o r a h ^ ^ .
In 2 4 , 2 8 - 2 9 B e n Sira applies t h e m o t i f of t h e i n s c r u t a b i l i t y of wis
d o m (cf. 1,2-3.6) t o t h e l a w w h i c h c o n t a i n s this w i s d o m ' ^ . T h e
T o r a h c o n t a i n s this blessing of p r o f o u n d w i s d o m in s u c h an a b u n
d a n c e t h a t d e s p i t e all scribal s t u d y i t h a s b e e n impossible a n d al
w a y s will r e m a i n i m p o s s i b l e t o e x h a u s t its m e a n i n g ^ ' . T h u s , B e n
Sira seems t o i n t e r p r e t t h e l a w as s o m e k i n d of final e n t i t y a n d
r e v e l a t i o n of G o d ' ^ .
(6) 3 4 , 8 : " W i t h o u t lies shall t h e l a w b e c o m p l e t e d , a n d w i s d o m
finds c o m p l e t i o n in a m o u t h w h i c h is f a i t h f u l " . T h e chiastic s t r u c
t u r e of this verse proves t h a t w i s d o m a n d law a r e i d e n t i f i e d :
" w i t h o u t l i e s " equals t h e "faithful m o u t h " , a n d " l a w " is parallel
to " w i s d o m " , b o t h of which are being " c o m p l e t e d " .
(7) 4 5 , 5 c . d : " A n d h e p l a c e d in his h a n d t h e c o m m a n d m e n t , t h e
law o f life a n d i n s i g h t " . T h e p h r a s e n a i a m • ' " n r m n c o n t a i n s
a clear i d e n t i f i c a t i o n of law a n d w i s d o m (naian)^^'. T h e c o n t e x t is
t h e Sinaitic r e v e l a t i o n of t h e T o r a h t o Israel.
4.1.2. The implicit evidence. Twelve passages p r e s u p p o s e , i m

p l y , o r result in t h e i d e n t i f i c a t i o n of law a n d w i s d o m . (1) 1 , 2 6 :
"If y o u desire w i s d o m , k e e p t h e c o m m a n d m e n t s ^ ^ , a n d t h e L o r d
will give it t o y o u in a b u n d a n c e " . O b e d i e n c e t o t h e law is t h e c o n -
361 Cf. O. Rickenbacher, Weisheitsperikopen, pp.l09f.

362 Cf. J. Marbock, Weisheit, p.78 w h o refers to the significance of the (eschatolo-
gical) waters/rivers of paradise in Ez 4 7 ; J o e l 4 , 1 8 ; Z e c h 14,8; Ps 3 6 , 9 ; 4 6 , 5 ; as well
as to the salvational symbolism of water in Is 12,3; 4 1 , 1 8 ; Jer 3 1 , 1 2 .
3 6 3 Cf. H. Stadelmann, Ben Sira, p . 2 5 1 .
364 Cf. M. Lohr, «i"Wun?, p . 4 6 ; contra Box/Oesterley, ^TOr I ( 1 9 1 3 ) 3 9 9 ; J.G. Snaith,
Ecclesiasticus, p . l 2 4 ; G. Sauer, JSHRZ III/5 (1981) 5 6 6 w h o relate vv.28-29 with
wisdom instead of with the law. R. Smend, J. Marbock, O. Rickenbacher, M. Lohr,
H. Stadelmann and others relate these verses to the law, which is required by the
c o n t e x t . Cf. J.C.H. Lebram, "Jerusalem", 1 9 7 9 , p . 1 0 7 w h o relates 24,25-29 to
the law or to Moses,
3 6 5 C f . H . Stadelmann, o . £ . , p . 2 5 1 .
3 6 6 Cf. J. Marbock, o.c, p . 7 9 and U. Wilckens, Weisheit, p p . l 6 7 f . w h o notes that 2 4 ,
23 is the central statement of the 'hymn' in which wisdom has b e c o m e the "Of-
fenbarergestalt KOT 'iioxvv" ( p . l 6 7 ) .
367 C f . J . Marbock, Weisheit, p p . 7 0 , 9 0 , 1 3 0 .
368 J. Haspecker, Gottesfurcht, p . 3 1 5 emends into the singular. Cf. O. Rickenbacher,
Weisheitsperikopen, pp.5,14.
d i t i o n for a c q u i r i n g w i s d o m . It is t r u e t h a t , in o n e s e n s e , w i s d o m
is m o r e c o m p r e h e n s i v e t h a n t h e T o r a h since it is t h e p e r s o n a l gift
a n d p r e s e n c e of God^^^. B u t this verse also implies t h a t b e i n g wise
equals t h e k e e p i n g of t h e law^™. O b e d i e n c e t o t h e law will m a k e
o n e wise.
(2) 2 , 1 5 - 1 6 : " T h e y w h o fear t h e L o r d will n o t b e d i s o b e d i e n t
t o his w o r d s , a n d t h e y w h o love h i m will k e e p his w a y s . T h e y w h o
fear t h e L o r d will seek his favour, a n d t h e y w h o love him s t e e p
themselves in t h e l a w " . T h e s e verses link t h e fear of t h e L o r d w i t h
o b e d i e n c e t o t h e law^^'. In 1 , 1 4 . 1 6 . 1 8 . 2 0 (cf. 1 9 , 2 0 ; 2 1 , 1 1 ; 3 5 , 1 4 )
t h e fear of t h e \x>rd was d e s c r i b e d as " b e g i n n i n g " a n d " f u l l n e s s " ,
as " c r o w n " a n d " r o o t " of w i s d o m . O n e c a n say t h a t " d i e G o t t e s
furcht ist das T u n der Weisheit, sie ist die Weisheit als Lebensvoll-
zug"^''^. W i s d o m c a n n o t b e a t t a i n e d w i t h o u t t h e fear of t h e L o r d
w h i c h , for its p a r t , is closely c o n n e c t e d w i t h t h e k e e p i n g of G o d ' s
c o m m a n d m e n t s . Again we find a n implicit c o r r e l a t i o n of l a w a n d
wisdom.
(3) 6 , 3 6 : " P o n d e r t h e fear of t h e L o r d , a n d s t u d y his c o m m a n d
m e n t at all t i m e s ; t h e n h e will give insight t o y o u r h e a r t , a n d in
e v e r y t h i n g w h i c h y o u desire h e will m a k e y o u wise"^^^. As in 2 ,
15-16 t h e fear of t h e L o r d is l i n k e d w i t h t h e law. T h e fear of t h e
L o r d a n d t h e law are d e s c r i b e d as b e i n g t h e p r e r e q u i s i t e s for ac
q u i r i n g w i s d o m . B e n Sira impUes again t h a t for h i m fearing G o d
a n d s t u d y i n g (for t h e sake of k e e p i n g ) t h e law leads t o w i s d o m
a n d i n d e e d e q u a l s w i s d o m . T h e c o n t e x t of this verse ( 6 , 1 8 - 3 6 ) re
veals t h e fact t h a t a c c o r d i n g t o B e n Sira sapiential i n s t r u c t i o n leads
t o t h e s t u d y of G o d ' s c o m m a n d m e n t s t h e r e b y closely linking t h e
o b j e c t s of s a p i e n t i a l t e a c h i n g w i t h t h e T o r a h , a n d t o t h e close as
s o c i a t i o n of t h e p r o m i s e s c o n n e c t e d w i t h w i s d o m (cf. t h e fruit of
w i s d o m w h i c h consists in rest, j o y , a n d h o n o u r , w . 1 9 . 2 8 - 3 1 ) .
T h e s e p r o m i s e s c o m e as a result of o b e d i e n c e t o t h e l a w (cf. D e u t
369 J. Marbock, o.c, p.89 referring to 3 9 , 6 , 1,10.26.

3 7 0 Cf. P.J. Nel, Structure, p p . 9 3 , 9 6 .
371 J. Haspecker, o.c, p p . 3 2 8 - 3 3 2 emphasizes that the fear of the Lord is not simply
identical with obedience to the law but goes beyond it.
3 7 2 M. Lohr, Bildung, p . 3 1 , referring to J . Haspecker, Gottesfurcht, pp.83,96.
3 7 3 With regard to text-critical matters in this verse see J . Haspecker, o.c, p p . 6 0 - 6 4 ;
O. Rickenbacher. Weisheitsperikopen, p.64. J . Marbock, Weisheit, p . l 17 sees this
verse as a later redactional interpretation. This view cannot be substantiated,
however.
28,1-14!)^^'*. T h e m e t a p h o r s in 6,30-31 s e e m t o possess a s y m b o l i c

significance linking discipleship of w i s d o m w i t h t h e s t u d y of t h e
law375.
(4) 1 5 , 1 5 : " I f y o u desire^^^ y o u c a n k e e p t h e c o m m a n d m e n t ,
a n d i t is based u p o n insight, t o a c t a c c o r d i n g t o his p l e a s u r e " . T h e
phrase " t o keep the c o m m a n d m e n t " corresponds with " t o act ac
c o r d i n g t o ( G o d ' s ) p l e a s u r e " . O b e d i e n c e t o G o d ' s l a w is e q u a t e d
w i t h " i n s i g h t " (nainn^^^). T h e wise m a n will a l w a y s k e e p t h e
commandments.
(5) 1 9 , 2 4 : " I t is b e t t e r t o lack p e r c e p t i o n a n d t o b e g o d f e a r i n g
t h a n t o overflow w i t h p r u d e n c e a n d t o transgress t h e law"^^^. This
verse parallels 19,20^^^ a n d b e l o n g s t o t h e brief s e c t i o n o n t h e
cleverness a n d p r u d e n c e of t h e godless sinner ( 1 9 , 2 2 - 2 5 ) . T h e
passage s h o w s t h a t t h e s c r i b e , even as wise m a n , r e m a i n s c o m m i t
t e d t o G o d a n d his w o r d . It s t a t e s ex negativo t h a t t h e t r u e wise
m a n will fear t h e L o r d a n d k e e p t h e l a w .
(6) 2 4 , 2 2 : " W h o e v e r listens t o m e will n o t b e p u t t o s h a m e ;
a n d t h o s e w h o p e r f o r m t h e i r w o r k ( s ) ^ ^ in m e will n o t s i n " . This
verse c o n c l u d e s t h e self-praise of w i s d o m ( 2 4 , 1 - 2 2 ) a n d is t h e last
verse of t h e f o u r t h s t a n z a ( w . 1 9 - 2 2 ) w h i c h describes w i s d o m ' s
i n v i t a t i o n t o m a n ^ ' . Wisdom p r o m i s e s t o t h o s e w h o h e e d h e r
advice a n d a c t a c c o r d i n g l y a godly hfe w i t h o u t sin. T h i s implies
t h e i d e n t i t y of w i s d o m a n d law since o b e d i e n c e t o t h e l a w is also
said t o l e a d t o a disciplined life w h i c h avoids sin (cf. 2 1 , 1 1 ) . This
is c o n f i r m e d b y t h e fact t h a t t h e t e r m s " l i s t e n " o r " o b e y " (vttaKO-
3 7 4 C f . M . Lohr, o . c , p.35.
3 7 5 C f . J . G . Snaixh, Ecclesiasticus, p AO.
3 7 6 In 15,15-17 Ben Sira explains his conviction that man was created by God as a free
being (15,14) with the threefold use of the verb ^ S f l . Man can Iteep the law if he
wishes. Cf. G. Maier, Mensch, pp.91-97, also O. Rickenbacher, Weisheitsperikopen,
pp.l46f.;.M. l i i h r , Bildung, p . 5 1 .
377 IIA and IlBm read H J i a n instead of HJiaK in (cf. G monv). is to be
preferred. Cf. F. Vattioni, Ecclesiastico, p.77; G. Sauer, JSHRZ III/5 ( 1 9 8 1 ) 5 4 2 .
3 7 8 J . Haspecker, Gottesfurcht, pp.68,156f. followsS: "Es gibt den an Verstand Armen,
der der Siinde entgeht, und es gibt den an Verstand Uberreichen, der siindigt".
But he cannot exclude the terminology o f G.
.379 Cf. supra, p.70.
3 8 0 Following the translation of G. Sauer, o . c , p . 5 6 5 . O. Rickenbacher, o . c , p p . 1 1 2 ,
125 translates: "die mir gemaB handeln". G has oi ipyal;6iJ.evoi iv ^noi.
381 See the structural analysis of O. Rickenbacher, o . c , pp. 113-118 w h o follows
L. Alonso-Schokel, Prouerdioi y Ecclesiastico, 1 9 6 8 , ad loc. See also H. Stadel
mann, Ben Sira, pp.51-53,247f.
vtov) a n d " d o i n g " (ipyaôtievoi) are t r a d i t i o n a l t e r m s c o n n e c t e d

w i t h t h e p r a c t i c e of t h e law^*^.
(7) 2 4 , 3 2 - 3 3 is p a r t of Ben Sira's t e s t i m o n y a b o u t himself ( 2 4 ,
3 0 - 3 4 ) . As scribe h e s t u d i e s first of all t h e law in o r d e r t o a t t a i n
l e a r n i n g a n d e r u d i t i o n a n d w i s d o m ; b u t his k n o w l e d g e h a d b e c o m e
so vast a n d o v e r f l o w i n g (v.31) t h a t he c a m e t o share his l e a r n i n g
a n d i n s t r u c t i o n {-natSeia, v.3 2) a n d his t e a c h i n g {5i8aaKalia, v.33)
w i t h o t h e r s . His l a b o u r s , i.e. his s t u d y of G o d ' s ( w r i t t e n ) r e v e l a t i o n
a n d of t r a d i t i o n , have n o t b e e n for himself a l o n e b u t b e n e f i t e d all
t h o s e w h o seek w i s d o m ( v . 3 4 ) . T h e parallelism of natdeia (which
belongs t o t h e r e a l m of w i s d o m ) a n d StdaoKaXla ( w h i c h is t h e re
sult a n d aim of t h e s t u d y of t h e law) suggests again a close cor
r e l a t i o n of w i s d o m a n d law. This is s u p p o r t e d b y t h e c o n t e x t :
" B e i der A r b e i t am G e s e t z . . . l i b e r k a m i h n (i.e. Ben Sira) auf
e i n m a l die Weisheit in i h r e r Fiille"^*^. T h e law a p p e a r s as t h e ves
sel of w i s d o m . T h e s t u d y a n d p r a c t i c e of t h e law will result in
wise b e h a v i o u r .
(8) 3 3 , 2 - 3 : " H e is n o t wise w h o h a t e s t h e law, a n d he is tossed
a b o u t like a ship in a s t o r m . A m a n of insight k n o w s t h e w o r d of
t h e L o r d , a n d for h i m t h e l a w is as reliable as t h e c o n s u l t a t i o n of
lots"^**. Ben Sira e m p h a s i z e s h e r e t h a t o b e d i e n c e t o t h e l a w is
e n t i r e l y reliable a n d s t e a d y a n d t h e r e f o r e u n l i k e ships in s t o r m s
(v.2) or c a r t w h e e l s a n d axles w h i c h are a l w a y s m o v i n g ( v . 5 ) ^ * ' . V.
2a implies e contrario t h a t t h e wise m a n will love t h e l a w w h i c h
c e r t a i n l y i n c l u d e s t h e s t u d y a n d p r a c t i c e of t h e law. In v.3a it is
similarly s t a t e d t h a t a " m a n of i n s i g h t " ( J i a j V;->H) k n o w s G o d ' s
w o r d . T o be wise a n d s t e a d f a s t c o r r e s p o n d s w i t h d e d i c a t i o n t o
t h e law.
(9) 3 8 , 3 4 c . d / 3 9 , 8 b e l o n g t o B e n Sira's d e s c r i p t i o n of t h e 5 o p / i ^ r /
hakham (cf. § 3 . 5 . 5 . a n d E x c u r s u s I) w h o s t u d i e s G o d ' s r e v e l a t i o n ,
t h e law a n d t h e p r o p h e t s , as well as t r a d i t i o n ( 3 8 , 3 4 d - 3 9 , 3 ) . T h e
wise scholar m e d i t a t e s u p o n G o d ' s law ( 3 8 , 3 4 c . d ) . He p r o c l a i m s
t h e " d i s c i p l i n e of his i n s t r u c t i o n " {naiSeia 6 t 6 a 0 / < a X t a c ) a n d is
p r o u d of t h e Israelite law ( 1 9 , 8 ) . B o t h t h e p e r s o n a n d t h e a c t i v i t y
of t h e scribe i m p l y t h e i d e n t i f i c a t i o n of l a w a n d wisdom^^^.
382 Cf. O. Rickenbacher, Weisheitsperikopen, p.125.
383 M. Lohr, iS.-Wun^, p . 4 6 .
384 On this verse see already supra, p.50.
385 Cf.J.G. Snaith, Ecclesiasticus, ppA59t
386 Sec generally H. Stadelmann, Ben Sira, pp.228f. with his remarks in the context of
his discussion of 3 8 , 3 4 c - 3 9 , 8 .
The Exegetical Evidence 7 7
( 1 0 ) 4 4 , 4 c : "Wise t h i n k e r s in t h e i r k n o w l e d g e of S c r i p t u r e
S c h o l a r s agree t h a t t h e t e r m n't:? ' a a n refers to t h e scribes^**.
T h e fact t h a t t h e wise m e n s t u d y a n d k n o w G o d ' s revealed w o r d
implies again a close c o r r e l a t i o n of w i s d o m a n d l a w . T h i s passage
corresponds to 38,34c.d and 39,8.
( 1 1 ) 5 1 , 1 5 c . d : " M y foot w a l k e d in u p r i g h t n e s s ; from m y y o u t h
1 b e c a m e a c q u a i n t e d w i t h her (i.e. w i s d o m ) " ^ * ^ . In this a u t o b i o
g r a p h i c a l n o t e w h i c h belongs t o t h e e p i l o g u e of his b o o k ( 5 1 , 1 3 -
3 0 ) , Ben Sira c o r r e l a t e s a p i o u s life ( " u p r i g h t w a l k " , n a m n n a n ,
v.l5c) with the acquaintance with wisdom ( v . l 5 d ) . Since a "walk
in u p r i g h t n e s s " is t h e c o r o l l a r y of o b e d i e n c e t o t h e l a w this verse
i m p l i e s again t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m . T h e m a n w h o
k e e p s t h e law a n d , as a r e s u l t , lives a r i g h t e o u s life, is b e i n g ac
quainted with wisdom.
( 1 2 ) 5 1 , 3 0 a . b : " P e r f o r m y o u r w o r k s in r i g h t e o u s n e s s , a n d he
will give y o u y o u r r e w a r d in his t i m e " . In his last a p p e a l w h i c h
c o n c l u d e s his s u m m o n s to search for a n d t o s t u d y w i s d o m ( 5 1 , 2 3 -
3 0 ) , B e n Sira p r e s e n t s p r a c t i c a l r i g h t e o u s n e s s in life as p r e r e q u i
site for t h e a t t a i n m e n t of w i s d o m w h i c h is G o d ' s " r e w a r d " ( 1 T 3 C /
fiiai?d<;) for t h e p i o u s . T h e " r i g h t e o u s n e s s " of o n e ' s w o r k s implies
t h e k e e p i n g of t h e law. T h e m a n w h o is o b e d i e n t t o t h e law will
b e r e w a r d e d w i t h w i s d o m . A g a i n , c o m m i t m e n t t o t h e l a w leads t o
w i s d o m . T o k e e p t h e law a n d t o b e wise is, in t h e e n d , t h e s a m e .
4.1.3. Secondary passages. T w o passages in t h e m a i n b o d y of

Sir ( 1 , 5 ; 1 9 , 1 9 ) a n d several lines in t h e p r o l o g u e ( 1 - 3 . 1 2 - 1 4 . 2 9 .
3 5 - 3 6 ) also refer t o t h e i d e n t i f i c a t i o n of law a n d w i s d o m . T h e s e
passages r e p r e s e n t later e d i t i n g s of, a n d a d d i t i o n s t o , t h e Ben Sira
t e x t . (1) 1,5: " T h e f o u n t a i n of w i s d o m is G o d ' s w o r d o n high, a n d
387 Cf. G. Sauer, JSHRZ III/5 ( 1 9 8 1 ) 615 foUowing I,. Delekat, "Zum hebraischen
Worterbuch", VT 14 ( 1 9 6 4 ) 32f. (on m T S D in Ps 7 1 , 1 5 ) . See also R. Smend,
Weisheit, p.418 who translates with "Schriftgelehrsamkeit".
388 Cf. N. Peters, Box/Oesterley, .M.S. Segal, H . Duesberg, Y. Yadin; cf. J . Marbock,
Weisheit, p.l66.
389 FoUowing generaUy H Q ; cf. O. Rickenbacher, Weisheitsperikopen, p p . l 9 7 , 2 0 2 f . ; G.
Sauer, o.c., p . 6 3 6 .
3 9 0 Only extant in a few MSS (cf. the evidence in J. Ziegler,5a;SiV«tta, p . 1 2 8 ) ; m i s s i n g
in S. GeneraUy regarded as secondary, cf. recently G. Sauer, JSHRZ 111/5 ( 1 9 8 1 )
507.
h e r w a y s are t h e e t e r n a l c o m m a n d m e n t s " ^ ^ ° . T h e s y n o n y m o u s
parallelism links " G o d ' s w o r d " {\6yo<; &€ov) w i t h t h e " e t e r n a l ^ ^ '
c o m m a n d m e n t s " (evroXai), b o t h referring t o t h e I s r a e h t e law.
This verse asserts t h a t t h e law i s ' t h e basis a n d s o u r c e of w i s d o m (v.
5 a ) - a n d c o n t a i n s t h e n o r m a l v. e ( " e t e r n a l " ) e x p o s i t i o n of wise con
d u c t ( " w a y s " ) a n d d e m e a n o u r ( v . 5 b ) . H e r e t h e i d e n t i f i c a t i o n is
m o s t e x p h c i t a n d u n a m b i g u o u s , even m o r e e x p l i c i t t h a n in Sir^^^.
W i s d o m seems t o have b e e n ' s w a l l o w e d u p ' b y t h e l a w : t h e r e is n o
w i s d o m besides t h e law as all w i s d o m arises o u t of t h e law. A n d t o
k e e p t h e c o m m a n d m e n t s is i d e n t i c a l w i t h wise c o n d u c t .
(2) 1 9 , 1 9 : " T h e k n o w l e d g e {yvu}ai<;) of t h e c o m m a n d m e n t s
(evToXai) of t h e L o r d is hfe-giving i n s t r u c t i o n (naiSeia fcor??), a n d
t h o s e w h o d o w h a t pleases h i m will r e a p from t h e t r e e of i m m o r -
tality"^^^. T h e "live-giving i n s t r u c t i o n " m e a n s p r a c t i s e d w i s d o m
w h i c h results in ' t r u e life', life in its fullness. This i n s t r u c t i o n for
wise c o n d u c t is i d e n t i c a l w i t h t h e k n o w l e d g e of t h e l a w . He w h o
knows the c o m m a n d m e n t s knows h o w to behave 'wisely'. Wisdom
a n d law are i d e n t i c a l , wise c o n d u c t a n d o b e d i e n c e t o t h e law are
the same.
(3) Prol. 1-3. T h e g r a n d s o n of B e n Sira begins his p r o l o g u e t o
t h e t r a n s l a t i o n of his g r a n d f a t h e r ' s w i s d o m b o o k b y referring t o
t h e t h r e e f o l d division of t h e S c r i p t u r e s , t h e law a n d t h e p r o p h e t s
a n d t h e w r i t i n g s ^ ^ , " f o r w h i c h Israel has t o b e p r a i s e d w i t h r e g a r d
t o h e r i n s t r u c t i o n (naiSeia) a n d w i s d o m {aoifia)" (line 3 ) . T h e
c o n t e n t of G o d ' s w r i t t e n r e v e l a t i o n is d e s i g n a t e d as " i n s t r u c t i o n
a n d w i s d o m " . T h u s B e n Sira's g r a n d s o n , w r i t i n g n e a r t h e e n d of
t h e s e c o n d c e n t u r y , e x t e n d e d t h e i d e n t i f i c a t i o n of l a w a n d wis
d o m t o a n i d e n t i f i c a t i o n of t h e e n t i r e w r i t t e n r e v e l a t i o n w i t h wis
d o m . A n y b o d y w h o seeks w i s d o m is referred t o t h e S c r i p t u r e s . T h e
q u e s t i o n w h e t h e r Ben Sira's g r a n d s o n is p e r s o n a l l y r e s p o n s i b l e for
t h e i d e n t i f i c a t i o n law = w i s d o m c a n n o t b e a n s w e r e d .
391 On the concept of eternity in Sir see O. Rickenbacher, Weisheitsperikopen, pp.22-

24. Often God is linked with the concept of ai-\U or TJ?: 1,2.4.9; 2 , 9 ; 1 6 , 2 7 . 2 8 ;
1 8 , 1 ; 3 6 , 2 2 ( ! ) ; 3 9 , 2 0 ; 4 2 , 2 3 ; 5 1 , 8 . It is plausible that the commandments are called
"eternal" because their author, Yahweh, is eternal.
3 9 2 This might be a further, internal, reason for regarding 1,5 as secondary!
3 9 3 This verse is extant in L and MS 6 7 2 . C f . J . Ziegler, Sapientia, p . 2 1 3 .
3 9 4 See p.53 with n.218.
I'he Nature of the Identification 79
(4) Prol. 1 2 - 1 4 . T h e a u t h o r of t h e p r o l o g u e describes B e n Sira's

m o t i v e s in w r i t i n g his b o o k : h e w a n t e d t o c o m p i l e m a t e r i a l w h i c h
deals w i t h " i n s t r u c t i o n a n d w i s d o m " (iraidaia Kai a o i ^ t ' a , line 12)
in o r d e r t h a t all t h o s e w h o s e e k l e a r n i n g ((piXo/Ltai?ei<:) a n d h o l d o n
t o e r u d i t i o n ( h n e 13) m i g h t b e in a b e t t e r p o s i t i o n t o m a k e p r o
gress w i t h regard t o t h e life a c c o r d i n g t o t h e law (6id TTJq evvoixov
|3tcbaeco<r, h n e 1 4 ) . This implies t h a t for Ben Sira's g r a n d s o n , wise
c o n d u c t a n d learning a r e i d e n t i c a l w i t h t h e "life a c c o r d i n g t o t h e
l a w " . T o b e m o r e wise is t o be m o r e o b e d i e n t t o t h e l a w . He w h o
k e e p s t h e l a w in all areas of life is t h e t r u l y wise m a n .
(5) P r o l . 2 9 . 3 5 - 3 6 . I n Unes 2 7 - 3 6 t h e g r a n d s o n describes t h e ex
t e r n a l c i r c u m s t a n c e s in w h i c h h e t r a n s l a t e d B e n Sira's b o o k . T h e
J e w s in E g y p t e n d e a v o u r e d t o increase t h e i r e d u c a t i o n a n d learn
ing (rratSeta) c o n s i d e r a b l y ( h n e 2 9 ) a n d i n t e n d e d t o "live a c c o r d
ing t o t h e l a w " {ivv6(iio<; ^loreveiv, lines 3 5 - 3 6 ) * ^ ' . T h i s descrip
t i o n i m p h e s again t h e close c o r r e l a t i o n of w i s d o m (or " l e a r n i n g " )
a n d o b e d i e n c e t o t h e l a w . T h e desire t o gain m o r e w i s d o m equals
t h e i n t e n t i o n t o hve a c c o r d i n g t o t h e l a w . H e w h o k e e p s t h e l a w is
wise a n d will b e c o m e increasingly wiser.
4 . 2 . T h e N a t u r e of t h e I d e n t i f i c a t i o n
4.2.1. The universalistic dimension. Most scholars w h o a t t e m p t

e d t o e x p l a i n B e n Sira's i d e n t i f i c a t i o n of l a w a n d w i s d o m refer t o
t h e fact t h a t w i s d o m is s e e n as t h e o r d e r i n g p r i n c i p l e of t h e w o r l d ,
as t h e p r i m e v a l o r d e r , o r as t h e universal c o s m i c l a w , a n d t h a t this
universal w i s d o m is identified wdth t h e law w h i c h is seen as p a r t of
G o d ' s o r d e r of c r e a t i o n , a n d as o r d e r i n g p r i n c i p l e for t h e hfe of
m a n . W i s d o m a n d law are c o r r e l a t e d in t h e i r c o m m o n universalis
tic o r i e n t a t i o n ^ ^ ^ . We have a l r e a d y p o i n t e d out^^^ t h a t w e m u s t
avoid m a k i n g t h e m i s t a k e of p o s t u l a t i n g a p r i o r i t h e c o s m i c a n d
universalistic p e r s p e c t i v e of t h e Israelite l a w . We m u s t n o t c o n f u s e
395 G. Sauer, JSHRZ III/5 ( 1 9 8 1 ) 5 0 7 translates lines 35-36: "die es sich vorgenommen
haben, ihren Lebenswandel im Sinne des Gesetzes zu fiihren".
3 9 6 Cf. J.L. Koole, "Die Bibel des Ben Sira", OTS 14 ( 1 9 6 5 ) 3 7 7 . J. Marbock, Weis
heit, p p . 6 8 f . , 8 9 - 9 4 ; E. Zenger, "Spate Weisheit", 1 9 7 3 , pp.63-55; M. GUbert,
"L'eloge de la Sagesse", RThL 5 ( 1 9 7 4 ) 347f.; J . Marbock, "Gesetz", BZ 20
( 1 9 7 6 ) 6-13. Similarly R.J. B a n k s , / « u i and the Law, p.54.
397 Cf. supra, pp.42f. See also P.S. rxiies, Hiddenness, 1976, pp.317-321.
cause a n d effect. While it is t r u e t h a t legal t e r m s are u s e d t o des

cribe t h e o r d e r of c r e a t i o n ( § 3 . 2 . ) it c a n n o t b e m a i n t a i n e d t h a t
t h e l a w p e r se equals G o d ' s o r d e r of c r e a t i o n a n d is therefore iden
tified w i t h w i s d o m w h i c h is m a n i f e s t in t h e o r d e r o f c r e a t i o n . T h e
law in Sir is p r i m a r i l y t h e Mosaic law. T h e universalistic d i m e n s i o n
of t h e law is n o t t h e cause b u t t h e result of its i d e n t i f i c a t i o n w i t h
w i s d o m (cf. § 4 . 4 . 1 . ) .
W h e n m i n is l i n k e d w i t h t h e o r d e r of d e a t h w h i c h G o d im
p o s e d u p o n m a n ( 4 1 , 4 ) a n d w h e n ' ' ' ' ' 1 3 7 a n d pn a r e r e l a t e d
w i t h different a s p e c t s of c r e a t i o n ( 1 1 , 1 7 ; 1 4 , 1 2 . 1 7 ; 3 8 , 2 2 ; 4 1 , 2 . 3 ;
4 3 , 5 - 1 0 ) , this d o e s n o t p r o v e t h a t t h e w r i t t e n Mosaic T o r a h is
e q u a t e d w i t h a c o s m i c , universal o r d e r i n g p r i n c i p l e . It o n l y proves
t h a t legal t e r m s c a n b e u s e d in m o r e t h a n j u s t o n e s e n s e .
T h u s it s e e m s t o b e w r o n g t o c o n c l u d e from t h e c o n t e x t s of 1 7 ,
11 a n d 2 4 , 2 3 t h a t Ben Sira a c k n o w l e d g e s t h e " S c h o p f u n g s h o r i -
z o n t ausdriicklich als der vor d e m G e s e t z stehende""^^^ , as t h e law,
for Ben Sira, signifies i n d e e d b o t h w i t h regard t o t i m e a n d space
t h e Mosaic legislation. B e n Sira was a scribe a n d a priest. T h i s
' n a t u r a l l y implies t h a t t h e iMosaic law was a self-evident, given en
t i t y for h i m . F o r Ben Sira t h e T o r a h is t h e f o u n d a t i o n a n d t h e
s t a r t i n g p o i n t for all his o t h e r activities besides t h e s t u d y of t h e
law. It is n o t w i s d o m w h i c h is c o n f i n e d a n d l i m i t e d t o t h e T o r a h ,
b u t t h e T o r a h is being ' e x p a n d e d ' t o e n c o m p a s s w i s d o m ^ ^ ^ . T h e
p r e d o m i n a n t l y s a p i e n t i a l c h a r a c t e r of Sir is d u e t o t h e p u r p o s e a n d
t h e r e a d e r s of t h e b o o k .
We c o n c l u d e , t h e r e f o r e , t h a t Ben Sira did n o t i d e n t i f y w i s d o m
a n d law b e c a u s e b o t h realms h a d a universalistic d i m e n s i o n . This
was n o t t h e case w i t h regard t o t h e law, t h e Mosaic T o r a h , at least
n o t t o begin w i t h . T h e a p p a r e n t universalistic d i m e n s i o n of t h e
T o r a h in Sir s h o u l d b e r e g a r d e d as t h e r e s u l t , r a t h e r t h a n t h e
c a u s e , of t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m * ' ^ .
3 9 8 Contra J. Marbock, a - c , p.10.

399 Cf. H. Stadelmann, Ben Sira, pp.228f., following J. Marbock, Weisheit, pp.86-
96.
4 0 0 This is implicitly acknowledged by J . Marbock, o.c, p.91 w h e n he says that Israel's
Torah "bekommt ... auch einen Zug in Richtung eines umfassenden VVeltgesetres,
das Schopfung und Geschichte durchwaltct" (italics by EJS). Cf. the same state
ment in idem, "Gesetz", BZ 2 0 ( 1 9 7 6 ) 8. In his discussion, however, Marbock
does not differentiate between cause and effect and, as a result, fails to see the con
sequences of this evidence.
The Nature of the identification 81
4.2.2. The particularistic dimension. The particularistic dimen

sion of b o t h t h e T o r a h a n d w i s d o m is o n e of t h e r e a s o n s for B e n
Sira's i d e n t i f i c a t i o n of law a n d w i s d o m ' ' ^ ' . We h a v e seen t h a t B e n
Sira r e l a t e s t h e law in n u m e r o u s passages very closely w i t h Yah
weh'**'^ £md his c o v e n a n t ( s ) w i t h his p e o p l e Israel"*^^, w i t h t h e
r e v e l a t o r y events at Sinai'**'*, a n d even w i t h t h e Israelite c u l t i c
l a w ^ ^ (cf. § 3 . 3 . ) . O n t h e o t h e r h a n d it is o b v i o u s t h a t Ben Sira
also p r o v i d e d w i s d o m w i t h a p a r t i c u l a r i s t i c p e r s p e c t i v e : w i s d o m
c o m e s from Y a h w e h ^ , f o u n d its dweUing p l a c e in I s r a e l ^ ^ , a n d
is closely l i n k e d w i t h t h e t e m p l e cult a n d t h e fear of t h e L o r d (cf.
§2.2.).
T h e Tai)Ta -ndvTa of 2 4 , 2 3 focuses w i s d o m o n t h e realm of t h e
" c o v e n a n t of G o d t h e M o s t H i g h " a n d identifies it w i t h " t h e law
w h i c h Moses i m p o s e d u p o n " Israel. W i s d o m , after having f o u n d its
valid e x p r e s s i o n , its d w e l l i n g p l a c e , in Israel ( 2 4 , 8 - 1 2 ) , f o u n d its
fullness in t h e (Mosaic) law w h i c h Israel is t o h e e d , t o p r a c t i s e , a n d
to teach.
T h e law a n d w i s d o m are o n e in t h a t t h e y are b o t h G o d ' s gift t o
Israel. B o t h p l a y a significant role in Israel's faith a n d h i s t o r y . A n d
b o t h are m o s t i m p o r t a n t for t h e individual believer, t h e p i o u s
J e w , a n d also for t h e scribe, t h e sopher/hakham.
4.2.3. The theological dimension. T h e t h e o l o g i c a l d i m e n s i o n of

Ben Sira's i d e n t i f i c a t i o n of law a n d w i s d o m is evident w h e n we
l o o k a t t h e basis a n d focus of this c o r r e l a t i o n : t h e s u b m i s s i o n t o
G o d ' s will as regards t h e life of t h e n a t i o n a n d t h e life of t h e in
dividual believer. T h i s s u b m i s s i o n t o G o d ' s will is t h e objective of
b o t h t h e law a n d w i s d o m a n d is s u m m a r i z e d in t h e fear of t h e
Lord^.
I n several passages t h e fear of t h e L o r d a n d t h e o b e d i e n c e to
401 This is rightly seen by J. Marbock, a.c., p . 1 3 .

4 0 2 Cf. 19,17;23,23.27:29,11,38,34;39,8;41,8;42,2;44,20;49,4.
403 Cf. 1 7 , 1 1 . 1 2 ; 2 4 , 2 3 ; 28,7; 39,8; 4 2 , 2 G ; 4 4 , 2 0 ; 4 5 , 5 .
404 Cf. 2 4 , 2 3 ; 4 5 , 5 .
405 Cf. 28,6.7 ; 2 9 , 1 . 9 . 1 1 ; 3 5 , 1 . 2 . 7 .
406 Cf. 1,19, 2 4 , 3 and the passages which describe wisdom as God's gift (see supra,
p,21).
407 Cf. 2 4 , 8 and the references to Israel in the laus patrum (see supra, p.22 n.66).
4 0 8 Cf. P.S. Fiddes, Hiddenness, p . 3 1 0 w h o states that wisdom and law are identified in
Sir by means of the flexible concept of the fear of the Lord.
t h e law are d e s c r i b e d as p r e r e q u i s i t e a n d s o u r c e of w i s d o m ( 2 , 1 5 .
16; 6,36; 1 5 , 1 ; 21,11). 19,20 states unequivocally that the keeping
of G o d ' s law equals c o m p r e h e n s i v e w i s d o m w h i c h e q u a l s t h e fear
of t h e L o r d (cf. 1 9 , 2 4 ) . T h e fear of t h e L o r d can b e c o r r e l a t e d
w i t h t h e law ( 2 , 1 5 . 1 6 ; 1 9 , 1 9 . 2 0 . 2 4 ; cL 1,5; 6 , 3 6 ) a n d w i t h wis
d o m (1,14.16.18.20; 1 5 , 1 ; 19,20; 21,11). Obedience to the law
a n d p r a c t i s e d w i s d o m are b o t h pleasing t o G o d ( 2 , 1 5 . 1 6 ; 1 5 , 1 5 ) .
G o d r e w a r d s t h o s e w h o k e e p his c o m m a n d m e n t s a n d t h o s e w h o
are wise w i t h " l e n g t h of d a y s " (cf. Sir 1,20 w i t h D e u t 4 , 4 0 ; 5 , 3 3 ;
6,2; 32,47).
W i s d o m a n d law are o n e since t h e y are b o t h t h e e x p r e s s i o n of
G o d ' s will for Hfe. T o k e e p t h e c o m m a n d m e n t s is p r a c t i s e d wis
d o m , a n d t o be wise m e a n s t o o b e y t h e law — b o t h are p r o o f of
o n e ' s fear of t h e L o r d a n d of o n e ' s desire t o c o m m i t o n e ' s life t o
G o d in s u b m i t t i n g t o his will c o n c e r n i n g all areas of life. T h i s t h e o
logical d i m e n s i o n leads d i r e c t l y to t h e e t h i c a l d i m e n s i o n of Ben
Sira's i d e n t i f i c a t i o n .
4.2.4. The ethical dimension. T h e m a j o r i t y of passages w h i c h

express or i m p l y t h e c o r r e l a t i o n of w i s d o m a n d law refer t o t h e
e t h i c a l d i m e n s i o n of t h e i d e n t i f i c a t i o n * ^ . B o t h law a n d w i s d o m
aim a t l e a d i n g t h e individual a n d t h e n a t i o n t o a p i o u s a n d g o d l y
life, t o i n w a r d a n d o u t w a r d discipline.
W i s d o m a n d law, b o t h t a k e n u p b y a n d in t h e fear of t h e L o r d ,
lead t o a n u p r i g h t w a l k in G o d ' s w a y s ( 2 , 1 5 . 1 6 ; 5 1 , 1 5 ; cf. p r o l .
1 2 - 1 4 . 2 9 . 3 5 - 3 6 ) ' * " ' . P i e t y c h a r a c t e r i z e s t h e wise m a n w h o k e e p s
t h e c o m m a n d m e n t s ( 1 5 , 1 . 1 5 ) . B o t h w i s d o m a n d law aim a t d e t e r
m i n i n g (me's hfe ( 1 7 , 1 1 ; 4 5 , 5 ; cf. 1 9 , 1 9 ) . B o t h e n a b l e m a n t o k e e p
his sinful desires u n d e r c o n t r o l a n d t o avoid sin ( 2 1 , 1 1 ; 2 4 , 2 2 ; 5 1 ,
1 5 ) . O b e d i e n c e t o t h e c o m m a n d m e n t s has p r a c t i c a l , ' w i s e ' r e s u l t s : a
409 The ethical foundation of the identification is recognized by O . Kaiser, "Begriin

dung", ZZ'/jA: 55 ( 1 9 5 8 ) 5 1 - 6 3 , particularly pp.54-58, but not further elaborated.
4 1 0 The concept of life (or generally of human existence) as walking a (good or bad)
path/walk' is an O T motif which is very prominent in the intertestamental litera
ture. Cf. S. Aalen, Begriffe, 1 9 5 1 , p . l 8 5 . Cf. Sir 5,2.9.; 8 , 1 5 ; 1 2 , 1 5 ; 14,21 ; 1 7 , 1 5 ;
2 1 , 1 0 ; 3 9 , 2 4 ; Fob 4 , 1 9 ; B a r 4 , 2 . 1 3 ; J u d t 1 3 , 1 2 ; SapSal 5,6;Jub 5,13; 12,21 ;20,3;
2 1 , 2 2 ; 2 3 , 2 1 . 2 6 ; 2 5 , 1 5 ; 3 5 , 1 3 ; TJud 13,2; 2 3 , 5 ; 2 4 , 3 ; T I s s 3,1-2 ; 4 , 6 ; 5,1.8; TDan
5,5; TNaph 4 , 1 ; TAsh 5,4; ApcBar 4 4 , 3 ; 4Ezr 3 , 8 ; 7 , 7 9 . 1 2 9 . 1 3 3 . R.T. Herford,
Pirke .4both, 1 9 3 0 , p.39 points out that the termna*??! is a technical term for
"the rule of right conduct in life".
The Nature of the Identification 83
p i o u s p e r s o n will n o t lie b u t b e faithful in his s p e e c h ( 3 4 , 8 ) . All

t h o s e w h o k e e p t h e c o m m a n d m e n t s a n d a c t wisely will n o t b e p u t
t o s h a m e ( 2 4 , 2 2 ; 3 2 , 2 3 ; 3 3 , 2 . 3 ; 4 4 , 2 0 ) . A p i o u s , g o d l y hfe is a
wise Ufe ( 5 1 , 3 0 ) .
B o t h t h e l a w a n d w i s d o m are c o m p a r e d w i t h light w h i c h gives
o r i e n t a t i o n . A c c o r d i n g t o 4 5 , 1 7 A a r o n h a d received t h e task of
" e n h g h t e n i n g " Israel b y t h e l a w {iv ^ ' d / J a ; auTOV ipojTlaai 'lop-
aijX •**'). A n d in 2 4 , 3 2 Ben Sira says t h a t h e will " b r i n g i n s t r u c t i o n
(ffatSet'a) t o light as d a w n (co? bp&pov i^cortw) a n d will m a k e
shine f o r t h {eK^pavo^) t h e s e things afar off". B o t h t h e law a n d wis
d o m reveal t h e vvdll of G o d in t h e ethical s p h e r e * ' ^ .
W i s d o m a n d law are t h e p r e r e q u i s i t e a n d basis of p i e t y a n d at
t h e s a m e t i m e t h e r e w a r d a n d result of p i e t y . Practical a n d c o n
c r e t e s u b m i s s i o n t o G o d ' s will w h i c h is laid d o w n in t h e T o r a h a n d
definitively o u t l i n e d in w i s d o m implies a n d n e c e s s i t a t e s o b e d i e n c e
t o t h e c o m m a n d m e n t s a n d wise c o n d u c t . G e n u i n e c o m m i t m e n t t o
G o d w h i c h is e x p r e s s e d in t h e fear of t h e L o r d is t h e cause as well
as t h e effect of o n e ' s o b e d i e n c e t o t h e l a w a n d o n e ' s wise behav
i o u r . R i g h t ethical b e h a v i o u r equals wise c o n d u c t a n d results from
o b e d i e n c e to G o d ' s revealed l a w .
4.2.5. The didactic dimension. I n several passages B e n S i r a p o i n t s

o u t t h a t t h o s e w h o desire w i s d o m s h o u l d k e e p t h e l a w . C o m m i t
m e n t t o G o d a n d o b e d i e n c e t o his c o m m a n d m e n t s will unfailingly
lead t o w i s d o m ( 1 , 2 6 ; 6 , 3 6 ; 1 5 , 1 ; 5 1 , 3 0 ; cL 1,5; 1 9 , 1 9 ; p r o l . 12-
1 4 . 2 9 . 3 5 - 3 6 ) . T h e scribe w h o is also a ( w i s d o m ) t e a c h e r s t u d i e s
b o t h t h e T o r a h a n d w i s d o m m a t e r i a l ( 3 8 , 3 4 d - 3 9 , 3 ; 4 4 , 4 ; cf. p r o l .
7 - 1 1 ) . He also c o m m u n i c a t e s b o t h t h e law w i t h t h e i m p U c a t i o n s
of its c o m m a n d m e n t s a n d w i s d o m w i t h its i n s t r u c t i o n a n d disci
p l i n e ( 2 4 , 3 2 . 3 3 ; 3 9 , 8 ; cf. p r o l . 1 2 - 1 4 . 3 1 - 3 6 ) .
T h e sopher/hakham s t u d i e s a n d teaches b o t h t h e law a n d t h e
w i s d o m t r a d i t i o n s , a n d challenges his s t u d e n t s t o m e d i a t e u p o n
a n d t o k e e p t h e law of G o d as this is t h e (from n o w o n o n l y ? ) s u r e
a n d infallible r o a d to w i s d o m .
411 H and S do not have a verb here. R. Smend, Weisheit, ad l o c , suggests thai the term
i?u)rif6n> is based o n an original rimn'? • Cf. Bar 4 , 2 .
412 On the concept of light in this context see S. Aalen, o . c , pp.l 78-192 (on Sirach,
pp.l84f.).
4.3. The Rationale Behind the Identification
4.3.1. Theological motives. T h e c o r r e l a t i o n of w i s d o m a n d law

has u n d o u b t e d l y an O T b a c k g r o u n d w h i c h we d e s c r i b e d earh-
er4l3.
T h e k e y passage in this c o n t e x t is D e u t 4 , 6 - 8 w h e r e t h e Mosaic
law is, i n d i r e c t l y , d e s i g n a t e d as wisdom*'"*. O t h e r i m p o r t a n t re
ferences w h i c h p r e p a r e d t h e c o m p l e t e i d e n t i f i c a t i o n of w i s d o m
a n d l a w are J e r 8 , 8 ; Mai 2,6-7 ( ? ) ; Ezr 7 , 6 . 1 0 . 2 5 , a n d t h e so-called
w i s d o m - p s a l m s Ps 1; 1 9 ; 1 1 9 . B e n Sira, t h e scribe a n d T o r a h s c h o
lar, k n e w t h e s e passages a n d r e s u m e d this earlier tracUtion of t h e
c o r r e l a t i o n of t h e t w o r e a l m s of law a n d w i s d o m * ' ^ . B u t it has t o
b e e m p h a s i z e d t h a t it is still a decisive s t e p t o t h e c o m p l e t e iden
t i f i c a t i o n in Sirach"*'^.
4.3.2. Philosophical motives. It was especially J . M a r b o c k w h o

m a i n t a i n e d t h a t it was t h e S t o i c p o p u l a r p h i l o s o p h y w h i c h c a u s e d
B e n Sira t o c o m b i n e t h e T o r a h a n d c o s m i c w i s d o m * ' ^ . In S t o i c
4 1 3 Seen by J. Marbock, Weisheit, p p . 8 2 - 8 5 , 9 3 , 9 5 ; M. Henge\, Judentum, p.291 ;M.

Gilbert, "L'eloge", RThL 5 ( 1 9 7 4 ) 346f.; J. Marbock, "Gesetz", BZ 2 0 ( 1 9 7 6 )
19; E. J a c o b , "Wisdom", 1978, p.256; P J . Nel, Structure, 1 9 8 2 , pp.92-97. P.S.
Fiddes, Hiddenness, 1976, p.309 states that Ben Sira just makes explicit an exist
ing tendency.
4 1 4 Cf. especially G.T. Sheppard, "Wisdom and Torah", 1978, p p . 1 6 6 - 1 7 6 . He admits
that Deut 4 "does not propose the same full identification" as Sir 2 4 , 2 3 ( p . 1 6 8 ) ,
but that Deut refers to the book (!) of Torah (Deut 30) which comes near to Israel
(Deut 4; 30) from beyond the heavens, and is her wisdom (Deut 4 , 3 2 ; ibid., pp.
169f.).
4 1 5 This has been stressed recently by H. Gese, "Wisdom", 7 / 5 r 3 ( 1 9 8 1 ) 35-37. It has
been pointed out that Ben Sira stands in the deuteronomistic tradition which makes
it even more plausible to assume that he knew Deut 4,6-8. Cf.J. Marbock, Weis
heit, pp.95f.
4 1 6 Cf. M. Hengel,y«(fen(«m, p . 2 9 1 .
417 Cf. j . Marbock, "Gesetz", p.20 idem, o.c, pp.93f. He contradicts himself when he
states that he does not want to maintain or prove that Ben Sira is here 'directly'
dependent on Stoicism (ibid., p . 1 4 5 ) . Marbock follows K. Schubert, Die Reli
gion des nachbiblischen Judentums, 1 9 5 5 , pp.l6f.: "Durch die Weisheits- und
Torahauffassung im Buch Jesus Sirach ist die Begegnung des palastinensischen
Judentums mit der stoischen Philosophie in der 1. Halfte des 2 . Jahrhunderts v.
Chr. erwiesen, denn sie entspricht im wesentlichen der stoischen Konzeption vom
Weltgesetz". Besides K. Schubert and J. Marbock see also M. Hengel, o.c, p p . 2 6 8 ,
2 8 8 f . , 2 9 1 . More cautious is J.L. Koole, "Bibel", OTS 16 ( 1 9 6 5 ) 377 n . l : "Ob
Ben Sira hier unter hellenistischen (sic) Einfluss steht, darf auf sich beruhen" (quot
ing Cicero, de natura deorum 2 , 1 4 . 3 7 : "Ipse autem h o m o ortus est ad mundum
contemplandum et imitandum"). Similarly also M. Lohr, Bildung, p p . 3 2 , 4 8 , 5 0 .
The Rationale Behind the Identification 85
p h i l o s o p h y , votxoq was t h e c o s m i c law. M a r b o c k beheves t h a t Ben

Sira i d e n t i f i e d t h e Israelite law w i t h c o s m i c w i s d o m w h i c h existed
from t h e b e g i n n i n g in o r d e r t h a t t h e T o r a h s h o u l d a c q u i r e a n an
cient d i g n i t y , a u t h o r i t y , a n d universality w h i c h w o u l d p r e s e n t it
as of e q u a l r a n k t o t h e S t o i c law of t h e c o s m o s .
O u r results as regards B e n Sira's c o n c e p t of law s h o w t h a t for
h i m T\1^ri/v6fioq is n o t s o m e k i n d of c o s m i c or universal law b u t
very specifically t h e Mosaic law, G o d ' s w r i t t e n r e v e l a t i o n . T h u s ,
M a r b o c k ' s view is deprived of its basis: B e n Sira's law d o e s n o t in
a n y w a y r e s e m b l e the S t o i c c o s m i c law*'^.
In a d d i t i o n t o t h e materialistic a n d m o n i s t i c a s p e c t s . S t o i c p h y
sics p o s t u l a t e a strict 'legal' d i m e n s i o n w h i c h is i m m a n e n t in t h e
t o t a l i t y of t h e w o r l d . T h i s d e t e r m i n i n g p o w e r is called \6yo(;, vovq
(soul, r e a s o n , n e c e s s i t y , p r o v i d e n c e ) , o r g o d ( Z e u s ) . F o r t h e Stoics
t h e divine is i d e n t i c a l w i t h t h e living t o t a l i t y of t h e w o r l d . Stoic
p h y s i c s is p a n t h e i s t i c * ' ^ . T h u s o n e s h o u l d n o t e t h e following facts:
(1) t h e S t o i c ' l a w ' belongs t o t h e r e a l m of S t o i c p h y s i c s a n d e t h i c s ,
(2) t h e m o n i s t i c a n d p a n t h e i s t i c aspect of t h e S t o i c c o s m i c l a w
c o n t r a d i c t s e v e r y t h i n g w h i c h Ben Sira w o u l d s t a n d for, (3) B e n
Sira's g r a n d s o n never t r a n s l a t e d m i n or ni2f72 w i t h Xd70? or vov<;
w h i c h S t o i c p h y s i c s uses p r e d o m i n a n t l y for t h e p o s t u l a t e d c o s m i c
law, (4) Ben Sira clearly conceives of t h e T o r a h as w r i t t e n (!) law
w h i c h c o n t r a d i c t s t h e S t o i c s ' c o n c e p t of t h e c o s m i c l a w as t h e liv
ing t o t a l i t y of t h e w o r l d .
T h u s , w e c o n c l u d e t h a t t h e law in Sir has n o t h i n g in c o m m o n
w i t h t h e S t o i c c o s m i c law a n d t h a t Ben Sira w a s t h e r e f o r e n o t in
fluenced b y S t o i c p h i l o s o p h y w h e n h e i d e n t i f i e d w i s d o m a n d law.
418 Cf. P.J. Nel, Structure, 1 9 8 2 , p.97 w h o states that the identity of law and wisdom
"is not necessarily postulated under pressure of external factors"; cf. also W.D.
Davies,/"au/ and Rabbinic Judaism, p. 169.
419 Cf. Zeno according to Diogenes Laertius 7,88 {= SVF 1,162): "6 vdfioq b KOifd?,
Sanep iarw 6 AptJoc Xoyoc Sid ndvrwv ipx6fJievo(;, d a u T d c uiv T(i> A a ,
Ka&rtyevdvi TOUTV TCOK SITCJI' SioiKnoew? 6VTI" ("the universal law, which is
true reason permeating everything, is identical with Zeus, the guide of the pervading
of all things".) SimUarly Cicero, de re publica 3,33: "Est quidem ver lex recta ratio
... diffusa in omnes"; cf. idem, de legibus 1,6.18; 2,8. Cf. also Chrysippos, Uepi
v6nov, S V F 3 , 3 1 4 . Cf. M. Hengel, Judentum, p . 2 8 8 ; J . Marbock, Weisheit, p.94.
On Stoic physics sec M. Pohlenz, Die Stoa: Geschichte einergeistigen Bewegung, 1,
1948, pp.64-110; S. Sambursky, Physics of the Stoics, 1 9 5 9 ; H.J. Storig, Kleine
Weltgeschichte der Philosphie, 1, 1 9 7 4 , p . l 9 5 ; F.H. Sandbach, The Stoics, 1975,
pp.69-94; R.B. Todd, "Monism and Immanence: The Foundations of Stoic Phy
sics", The Stoics, eA.iM. Rist, 1 9 7 8 , p p . 1 3 7 - 1 6 0 .
J. Marbock admits tliat the Torah, with regard to its c o n t e n t , confronts creation
and man as it was given by God and as it is the expression of God's personal will, in
contrast to the cosmic law of Stoicism''^20 f^^t has been pointed out by H.F.
Weiss'^21. Marbock does not see that if the content of Torah is incompatible with
the Stoic 'law' because it is determined b y Yahweh, the extent of the Torah cannot
correspond with it either; the extent of the cosmic law of the Stoics is the cosmos =
materia = Zeus. In Sir the scope of the Torah is obviously Israel, God's people! M.
Hengel endeavours not to present Ben Sira simply as a HellenizingJew'*22. BenSira
could 'rediscover' in Stoicism a strict urge for ethical conduct, the concept of the
value of man as God's first creation, the harmony and purposefulness of the world,
and other thoughts. But then Hengel quickly points out that this was simply an "orien-
talische Riickinterpretation" since the Stoa had grown up o n Semitic ground and
(therefore?!) had many things in c o m m o n with the thought-world of the OT. Hengel
stresses the fact that Ben Sira did not take over Stoic monism with its identification
of god and cosmos. And it is obvious of course that it would have been much more
natural for Ben Sira to take the concepts of the importance of ethical conduct, the
value of man, the purposefulness of creation, etc., from the OT which he said he stu
died, than from the philosophy of the 'Gentiles'.
I t has t o b e p o i n t e d o u t f u r t h e r t h a t t h e view of t h o s e scholars

w h o e m p h a s i z e t h e Hellenistic influences in Sir*^^ is, a t least,
e q u a l i s e d hy t h e o b s e r v a t i o n s of o t h e r scholars w h o stress B e n
Sira's c o m m i t m e n t t o t h e t r a d i t i o n a l J e w i s h faith*^*. Even if it is
t r u e t h a t Sir c o n t a i n s r e m i n i s c e n c e s of G r e e k l i t e r a t u r e a n d e d u c a
tion*^^, it is o b v i o u s t h a t t h e s e r e m a i n e d w i t h i n n a r r o w limits*^^.
B e n Sira's g r a n d s y n t h e s i s of w i s d o m , law, t e m p l e , c u l t , a n d Za-
d o k i t e p r i e s t h o o d c a n n o t b e u n d e r s t o o d o n a Hellenistic o r S t o i c
b a c k g r o u n d b u t m u s t be e x p l a i n e d b y B e n Sira's focus o n G o d ' s
r e v e l a t i o n a n d G o d ' s gifts t o his p e o p l e .
420 C f . J . Marbock, Weisheit, p . 9 4 .

421 Cf. H.F. Weiss, Untersuchungen. p.28S.
422 Cf.M. Hengel,/u(ientom,p.268.
423 Besides J. Marbock see T. Middendorp, SteUung, 1973, passim; M. Hengel, Juden
tum, p p . 2 6 5 - 2 7 0 .
4 2 4 Cf. A.A. di Leila, "Con-servative and Progressive Theology: Sirach & Wisdom", CBQ
28 ( 1 9 6 6 ) 139-1,54, here 139-146. Cf. also .M. Hengel's review of Middcndorp's
book in JSJ 5 ( 1 9 7 4 ) 83-87. A. Momigliano,.4/ien Wisdom, 1 9 7 5 , pp.95f. says that
he cannot sec "any clear trace" that Ben Sira had read Greek b o o k s ; he is con
vinced that Ben Sira "reaffirmed Jewish traditional faith against the temptations of
Hellenism" and "repudiated Greek w i s d o m " (ibid.). Similarly R.J. Banks, Jesus
and the Law, 1 9 7 5 , p.54 states that "Hellenistic influence is generally absent".
See also the recent remarks of G. Sauer, JSHRZ 1II/5 ( 1 9 8 1 ) 4 9 0 - 4 9 2 and of O.
Kaiser, "Judentum und Hellenismus", VuF 27 ( 1 9 8 2 ) 79-86.
4 2 5 Cf. T. Middendorp, o . c , pp.7-34.
4 2 6 Cf. G. Sauer, o . c , p . 4 9 1 ; he points out that "gerade die genauerc Betrachtung
einiger Einzelziigc, wie etwa die Stellung zum Arzt, zeigen, dad Sir bei alien neuen
Gedanken dennoch im Zentrum seines Gotlesglaubens vcrbleibt" (ibid.).
The Consequences of the Identification 87
4.3.3. Historical motives. Besides t h e t h e o l o g i c a l b a c k g r o u n d of

Ben Sira's i d e n t i f i c a t i o n of w i s d o m a n d law w e m i g h t also a s s u m e
t h a t this c o r r e l a t i o n was at least facilitated, if n o t p r o m p t e d , b y
t h e h i s t o r i c a l circumstances*^^. B e n Sira is t h e first k n o w n r e p r e
s e n t a t i v e of t h e sopherim/hakhamim w h o carried o n t h e w o r k of
E z r a a n d of t h e hasidim. G . F . M o o r e believes t h a t t h e identifica
t i o n of w i s d o m a n d T o r a h was a c o m m o n p l a c e in B e n Sira's
time*^^ as a result of this scribal/sapiential b a c k g r o u n d * ^ . Al
t h o u g h this c a n n o t b e p r o v e d it is a t least very plausible t h a t Ben
Sira, as scribe a n d p r i e s t , s t u d i e d a n d t a u g h t in a n e n v i r o n m e n t
w h i c h h a d all t h e theological Interpretamente ready which were
n e e d e d for t h e c o r r e l a t i o n a n d i d e n t i f i c a t i o n of l a w a n d w i s d o m .
4.4. T h e C o n s e q u e n c e s of t h e I d e n t i f i c a t i o n
4.4.1. Immediate consequences. First of all, B e n Sira's identifi

c a t i o n h a d c o n s e q u e n c e s for t h e w i s d o m c o n c e p t . T h e universalis
tic t e n d e n c y of w i s d o m is h m i t e d a n d t h e possibility of p r o f a n e
w i s d o m is e x c l u d e d . F r o m n o w o n , w i s d o m Ls t h e exclusive gift of
Y a h w e h t o I s r a e l * ^ . Ben Sira is ' t o r a h f y i n g ' a n d ' h i s t o r i f y i n g ' wis
d o m * ^ ' . T h e saving h i s t o r y of r e v e l a t i o n is j o i n e d t o w i s d o m as
o r d e r of c r e a t i o n : " O n t h e basis of t h e i d e n t i t y of w i s d o m a n d
T o r a h , t h e t r a d i t i o n c o n c e r n e d w i t h r e v e l a t i o n as a h i s t o r y of sal
v a t i o n was carried oyer i n t o w i s d o m in m o s t impressive fash
i o n "*^^. As a r e s u l t , essentially s a p i e n t i a l i n s t r u c t i o n s are n o w o c
casionally s u b s t a n t i a t e d b y r e f e r e n c e s t o law a n d revelation*^^.
4 2 7 J. Marbock, Weisheit, pp.83-85 is the only scholar w h o discusses this. He points

out that Ezra the scribe played an important role in the development of an environ
ment in which both Torah and wisdom material were studied. This was the case in
the later temple schools.
4 2 8 Cf. G.F. Moore, yurfatsm in the First Centuries of the Christian Era, 1, 1927, p . 2 6 5 .
4 2 9 G. von Rad, Wisdom, p.245 explained the "total identification" of wisdom and
Torah by Ben Sira's "didactic zeal". It seems that with regard to the number and
importance of the passages which refer to this correlation (many occupy a key
position in a pericope), this explanation is not fully adequate.
4 3 0 Cf. M. Hengel, Judentum, p p . 2 5 2 - 2 5 4 . J.L. Crenshaw, "Prolegomenon", 1976,
p.26 speaks of a "theologization of wisdom". Cf. also M. Kiichler, Weiiheitstradi-
tionen, 1 9 7 9 , p . 4 3 .
431 Cf. E . J a c o b , "Wisdom", 1 9 7 8 , p . 2 5 6 .
4 3 2 H. Gese, " W U d o m " , i / B r 3 ( 1 9 8 1 ) 3 5 .
4 3 3 Cf. D. ZeUer, Mahnspriiche, 1977, p.40, referring to Sir 3 , 2 ; 7 , 1 5 . 2 9 . 3 1 ; 1 7 , 1 4 ;
O n t h e o t h e r h a n d , t h e T o r a h t a k e s o n sapiential p e r s p e c t i v e s :
it is freed from t h e d a n g e r of b e c o m i n g a n a b s o l u t e , t i m e l e s s , fos-
s i h z e d e n t i t y * ^ . T h e s a p i e n t i a l f u n c t i o n of T o r a h is b e i n g u n d e r
l i n e d , i.e. h e r task of h e l p i n g Israel ( a n d t h e n a t i o n s ! ) t o c o p e w i t h
life a n d w i t h h i s t o r y . As t h e T o r a h is p l a c e d i n t o t h e h o r i z o n of
t h e o r d e r of c r e a t i o n , i.e. of w i s d o m , it a s s u m e s a universalistic
d i m e n s i o n . T h e T o r a h is n o w itself r e g a r d e d as s o m e k i n d of o r d e r
of c r e a t i o n , as " t r e i b e n d e ( s ) G r u n d p r i n z i p der G e s c h i c h t e I s r a e l s "
a n d " u m f a s s e n d e O r d n u n g fiir die G e m e i n s c h a f t v o n G o t t , Kos-
m o s u n d M e n s c h h e i t " * ^ ^ . A t t h e s a m e t i m e t h e i d e n t i f i c a t i o n of
law a n d w i s d o m can deprive t h e T o r a h of h e r ties w i t h specific
c o n t i n g e n t e v e n t s of Israel's h i s t o r y : Israel's e l e c t i o n was i m p l i e d
(!) in t h e p r e s e n t a t i o n of t h e gift of t h e T o r a h in t h e p r o c e s s of
c r e a t i o n . In this c o n t e x t it was o n l y c o n s i s t e n t " d a 6 das G e s e t z
seine RoUe als Weg d e r B e w a h r u n g e i n e r u o r g e o r d n e t e n E r w a h l u n g
auf d e m B o d e n der G e s c h i c h t e verlor u n d zur I n s t a n z der Heilser-
moghchung schlechthin wurde"*^^.
4.4.2. Far-reaching consequences. T h e far-reaching c o n s e q u e n c e s

of B e n Sira's i d e n t i f i c a t i o n of w i s d o m a n d l a w will b e o n l y sum
m a r i z e d h e r e . It will b e c o m e e v i d e n t l a t e r t h a t B e n Sira's identifi
c a t i o n i n f l u e n c e d Baruch*^^, Palestinian aggadah a n d t h e A l e x a n
d r i a n p h i l o s o p h y of r e h g i o n * ^ , r a b b i n i c t h e o l o g y w i t h its ' T o r a h
theology' which considers t h e T o r a h t o be a cosmological principle
in t h e m a n n e r o f wisdom*^^, r a b b i n i c h a l a k h a h * ^ , a n d finally t h e
d e v e l o p m e n t of c h r i s t o l o g y a n d C h r i s t i a n e t h i c s * * ' .
19,17; 2 3 , 2 3 ; 28,6-7; 29,1.9.1 IG; 32,7 ; 3 4 , 1 5 ; 3 5 , 2 3 - 2 4 ; 4 1 , 4 .

4 3 4 Cf. E. Zenger, "Spate Weisheit", 1 9 7 3 , p.50, contra H.H. Schmid, Wesen, p . l 9 5
w h o stated that wisdom and law are "eins auch in ihrer Erstarrung".
4 3 5 E. Zenger, a.c, pp.54f. Cf. jdso A. Nissen, "Tora und Geschichte im Spatjuden-
tum", NovTest 9 ( 1 9 6 7 ) 2 5 0 - 2 5 8 ; M. Kuchler, Weisheitstraditionen, pp.41 f.
4 3 6 K. Miiller, "Geschichte, Heilsgeschichte und Gesetz", Literatur und Geschichte
des Fruhjudentums, e d . J . Maier, 1 9 7 3 , p . l 0 2 .
4 3 7 Cf. M. llengeX, Judentum, pp.307 f.
4 3 8 Cf. M. Hengel,yi«ien««m, p . 2 9 2 .
4 3 9 Cf. E. Zenger, "Spate Weisheit", p . 5 3 ; M . Hengel, o.c, p p . 3 0 9 - 3 1 8 ; H.F. Weiss,
Untersuchungen, pp.283-304.
4 4 0 Cf. P. Sigal, Emergence, I / l , 1 9 8 0 , p.229 who calls Ben Sira a "forecaster of the
rabbinic halakhah". Cf. also H. Stadelmarm, Ben Sira, p.227.
441 Cf. M. Hengel, o . c , p.292.
Conclusion 89
4.5. Conclusion
We have e x a m i n e d Ben Sira's significant a n d p o r t e n t o u s i d e n t i

fication of law a n d w i s d o m . T h e fact t h a t this i d e n t i f i c a t i o n is re
ferred t o in 19 passages altogether**^ a n d o f t e n o c c u r s at k e y posi
t i o n s in t h e different p e r i c o p e s , s h o w s h o w i m p o r t a n t this t h e o l o g -
o u m e n o n is for Ben Sira**^.
Ben Sira's i d e n t i f i c a t i o n of law a n d w i s d o m is c h a r a c t e r i z e d b y
four d i m e n s i o n s : a p a r t i c u l a r i s t i c , a t h e o l o g i c a l , a n e t h i c a l , a n d a
d i d a c t i c d i m e n s i o n . T h e universalistic d i m e n s i o n of t h e T o r a h was
r e c o g n i z e d as b e i n g o n e of t h e results of t h e i d e n t i f i c a t i o n r a t h e r
t h a n its basis. T h e p a r t i c u l a r i s t i c perspective w h i c h lies a t t h e
f o u n d a t i o n of t h e i d e n t i f i c a t i o n implies t h a t b o t h t h e law a n d wis
d o m are r e g a r d e d b y B e n Sira as possessions of I s r a e l : t h e y w e r e
b o t h given b y G o d t o his p e o p l e , t h e y b o t h have a n i m p o r t a n t a n d
lasting f u n c t i o n in Israel's faith a n d h i s t o r y , a n d t h e y are b o t h of
u t m o s t i m p o r t a n c e for t h e p i o u s .
T h e t h e o l o g i c a l f o u n d a t i o n of t h e i d e n t i f i c a t i o n is s u m m a r i z e d
b y t h e c o n c e p t of t h e fear of t h e L o r d w h i c h is t h e goal of b o t h
w i s d o m a n d l a w ; G o d ' s will for t h e n a t i o n a n d for t h e individual
is e m b o d i e d in b o t h law a n d w i s d o m .
T h e e t h i c a l d i m e n s i o n of t h e i d e n t i f i c a t i o n is d e t e r m i n e d b y t h e
fact t h a t b o t h law a n d w i s d o m are the basis a n d p r e r e q u i s i t e , t h e
c o n t e n t a n d r e a l m , t h e r e w a r d a n d t h e result of p r a c t i c a l a n d per
sonal p i e t y at t h e s a m e t i m e . R i g h t e t h i c a l c o n d u c t is p r e s c r i b e d
a n d d e s c r i b e d in t h e law a n d o u t l i n e d a n d c o n c r e t i z e d in w i s d o m .
T h e d i d a c t i c f o u n d a t i o n of t h e i d e n t i f i c a t i o n is p e r s o n i f i e d in
t h e scribe a n d w i s d o m t e a c h e r w h o studies a n d t e a c h e s b o t h law
a n d w i s d o m a n d w h o challenges his s t u d e n t s t o k e e p t h e c o m
m a n d m e n t s a n d t o b e wise.
T h e o l o g i c a l a n d historical m o t i v e s p r o m p t e d Ben Sira t o iden-
4 4 2 Besides 5 secondary passages, including the prologue.

4 4 3 I cannot agree with M. Black when he says that "the correlation of Torah with
wisdom is certainly significant but complete identification is doubtful except in
some probably secondary traditions attributed to Ben Sira" (private communica
tion). Both the explicit and the implicit exegetical evidence seems to support our
conclusions in an overhelming manner. It is impossible to attribute all passages
which express the identification law = wisdom to secondary traditions. The com
plete identification of law and wisdom by Ben Sira is also recognized and acknow
ledged, though not discussed extensively, by the vast majority of scholars.
tify t h e t w o realms of law a n d w i s d o m . T h e i d e n t i f i c a t i o n has a n

i n d i r e c t b a c k g r o u n d in d e u t e r o n o m i s t i c t h e o l o g y a n d in t h e wis
d o m - p s a l m s of t h e O T . A n d it was facilitated b y t h e t r a d i t i o n s
w h i c h c a m e t o g e t h e r in t h e p e r s o n of t h e scribe w h o c o m b i n e s t h e
theological e m p h a s e s of t h e hasidim, hakhamin, and sopherim.
C o n c e p t s of S t o i c p h i l o s o p h y w e r e e x c l u d e d as m o t i v e s b e h i n d
Ben Sira's i d e n t i f i c a t i o n .
T h e c o n s e q u e n c e s of t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m w e r e
i m m e d i a t e a n d far-reaching: t h e universalistic t e n d e n c y of w i s d o m
was l i m i t e d , p r o f a n e w i s d o m was e x c l u d e d , a n d t h e law a c q u i r e d
a universalistic d i m e n s i o n as c o m p r e h e n s i v e o r d e r for t h e r e l a t i o n
ship b e t w e e n G o d , c r e a t i o n , a n d m a n . B o t h law a n d w i s d o m p o s
sess a d o u b l e c h a r a c t e r : b o t h realms have a c o s m o l o g i c a l a n d a
salvation-historical aspect***. T h e i d e n t i f i c a t i o n , f u r t h e r , influenc
e d t h e i n t e r t e s t a m e n t a l l i t e r a t u r e as well as t h e d e v e l o p m e n t of
rabbinic and Christian thought.
As regards the tcnn 'identification', we want to make a few observations o n what
is meant by identity, as a concept of logic, in this context**^, if identity is defined
as a relation of the terms x and y (or law and wisdom) o n e can say that x and y are
the same term when every assertion which is true of x is also true of y, and the x and
y are not the same if there is at least one assertion which is true of the one but false
of the other. Similarly, if the identity is defined as a relation of classes x and y (or
'law' consisting of commandments, and 'wisdom' consisting of the sapiential tradition
and theology), class x is identical with class y when, and only when, every member of
X is a member of y and vice versa. Identity is a relation which is symmetrical (it is
always true that if x is the same as y , y is the same as x), transitive (it is always true
that if X is the same as y and y the same as z, x is the same as z ) , and self-relative (the
same term which is antecedent in the relation may always be sequent). The Aristo
telian formulation of the law of identity is "presence of the same form in the same
matter". One can say that identity in its strictest logical sense can subsist only be
tween a term and itself.
However, the assertion of identity does not exclude difference or diversity: the
point of identity may lie entirely in the formal, or in the material, aspect of the com
plex or its formal element may change without affecting the other element. Thus,
there appears to be always a certain degree of arbitrariness involved in deciding h o w
far and to what degree the formal, or the material, constituents can be modified
without nullifying the relation of the identity. In the context of our discussion of
the identification of wisdom and law, the term 'identify' has to be understood not
in the sense of 'determine the identity o F but rather in the sense of 'make identical,
or o n e , with', 'to treat as the same';'to associate inseparably'.
4 4 4 This was recognized by H.F. Weiss, Untersuchungen, p.l97.

4 4 5 Cf. A.E. Taylor, Art, "Identity", Encyclopaedia of Religion and Ethics, vol. 7,
1 9 4 0 , pp.95-99; G. Schischkoff, Philosophisches Worterbuch, ^^1914, p.287 for
the following observations.
Conclusion 91
When one attempts to apply these definitions and specifications of (Aristotelian)

logic to the concepts and areas of Jewish law and wisdom, one has to notice that this
is hardly, if at all, possible. The following reasons explain this difficulty: (1) Neither
law nor wisdom are clearly and unambiguously defined or definable terms, concepts,
or 'classes'; (2) neither the OT writers nor the Jewish authors of later times discussed
law or wisdom according to or in terms o f this sort of logic; (3) not even the authors
of EpArist, SapSal, 4.Macc, or AntBibl w h o were presumably aware of Greek (Aristo
telian) logic treated the concept of law or the concept of wisdom or the correlation
of the two concepts systematically or cogently in terms of logic; (4) the notion of
identity is expressed in Hebrew (and hence often in LXX Greek!) by nominal sen
tences (without the copula 'is') or by correlation in a parallelismus membrorum
which makes it difficult to grasp the systematism of the 'logic' involved. It is ob
vious that if we tried to present Ben Sira's 'identification' of law and wisdom in the
terms mentioned above, the 'identification' would disappear: it is certainly not pos
sible to say that every assertion which is true of law is also true of wisdom, or that
every constituent which makes up 'law' is always also a constituent of 'wisdom'.
For this reason we use, instead of the term 'identification', also the term 'correlation'
in the sense of a mutual relation of law and wisdom implying an intimate or, after
Ben Sira, even a necessary connection.
W h e n we say t h a t Ben Sira identified o r c o r r e l a t e d law a n d wis

d o m , we assert an i d e n t i t y in diversity. H o w e v e r , it is difficult t o
k n o w w h e t h e r Ben Sira i n t e n d e d a formal or a m a t e r i a l i d e n t i t y
or a m i x t u r e of b o t h possibilities w i t h t h e stress o n o n e or o n t h e
o t h e r . I t seems t h a t t h e l a t t e r is m o r e p r o b a b l e , i.e. t h a t Ben Sira
i d e n t i f i e d law a n d w i s d o m b o t h as regards t h e f o r m a l a n d the ma
terial aspect. The formal a s p e c t is r e l a t e d t o t h e revelation of G o d
in t h e h i s t o r y of his p e o p l e , t o t h e fear of the L o r d as goal of
G o d ' s will for his p e o p l e , a n d t o t h e p e r s o n a n d f u n c t i o n of t h e
scribe as T o r a h s c h o l a r a n d w i s d o m t e a c h e r . T h e m a t e r i a l a s p e c t
is l i n k e d w i t h t h e e t h i c a l d i m e n s i o n : b o t h t h e law a n d w i s d o m
are t h e basis, t h e p r e r e q u i s i t e , t h e r e a l m , a n d t h e result of p r a c t i c a l
G o d - a p p r o v e d p i e t y . T h e cosmological d i m e n s i o n w h i c h t r e a t s
G o d ' s wise o r d e r s of c r e a t i o n as identical w i t h G o d ' s law is also
( m o r e p o t e n t i a l l y ? ! ) c o n n e c t e d w i t h t h e m a t e r i a l a s p e c t . It w o u l d
s e e m to b e a r b i t r a r y t o d e c i d e w h e t h e r t h e f o r m a l or t h e m a t e r i a l
a s p e c t of t h e e s t a b l i s h e d i d e n t i t y of law a n d w i s d o m is p r i m a r y
or m o r e i m p o r t a n t .
O u r i n v e s t i g a t i o n of t h e s u b s e q u e n t r e c e p t i o n a n d use of Ben
Sira's i d e n t i f i c a t i o n of law a n d w i s d o m c o n c e n t r a t e s , after having
e s t a b l i s h e d t h e r e s p e c t i v e n o t i o n s of law a n d w i s d o m in t h e var
i o u s d o c u m e n t s , o n t h o s e p e r i c o p e s w h i c h e x p r e s s this identifica
t i o n e x p l i c i t l y . I m p l i c i t a s p e c t s of t h e i d e n t i f i c a t i o n w i t h r e s p e c t
t o t h e f o r m a l a n d t h e o l o g i c a l e v i d e n c e are o n l y o c c a s i o n a l l y re
ferred t o .
9 2 Earlier Jewish Writings from Palestine
We o m i t Philo from o u r investigation d e s p i t e t h e fact t h a t h e

has b e e n called t h e heir of the J e w i s h w i s d o m t r a d i t i o n since h e
shares a c o m m o n c o n t e x t of m e a n i n g a n d o u t l o o k , also as regards
w i s d o m , w i t h SapSal**^. Philo does link sophia a n d nomos (cf.
P o s t 1 8 ; D e c a l 1; S p e c L e g 3 , 6 ; S o m 2, 2 5 2 ) . B u t h e d o e s n o t s e e m
t o e q u a t e w i s d o m a n d T o r a h explicitly (cf. Virt 6 2 - 6 5 ) even
t h o u g h t h e r e is a n impUcit r e l a t i o n s h i p , as w i s d o m is r e l a t e d w i t h ,
a n d in fact t o t a l l y s u b o r d i n a t e t o , t h e less p e r s o n a l logos (cf. F u g
9 7 . 1 0 8 - 1 0 9 ; S o m 2 , 2 4 2 . 2 4 5 ) w h i c h is identified w i t h t h e Mosaic
law (cf. Migr 130)**''. I t h a s t o b e n o t e d t h a t in P h i l o t h e r e l a t i o n
ship b e t w e e n w i s d o m a n d law is " m o d i f i e d in r e l a t i o n t o t h e
larger c o n c e p t of t h e Xdyo? a n d r e d e f i n e d b y t h e m e t h o d o l o g y
a n d p r e s u m p t i o n s of allegorical exegesis"***. Philo is m o r e con
c e r n e d w i t h logos t h a n w i t h sophia or t h e cosmos^^. F o r this rea
s o n we c a n leave Philo aside.
4 4 6 Cf. K.G. .Sandelin, Die Auseinandersetzung mit der Weisheit in 1. Korinther 15,
1976, p.8 referring to W.L. Knox, H.A. Wolfson, E. Brandenburger, and B.L. Mack.
4 4 7 Cf. J.D.G. Unrai, Christology, 1 9 8 0 , p.l 71 with further references.
4 4 8 J.A. Davis, Wisdom and Spirit, 1 9 8 2 , p.55.
4 4 9 On PhUo's concept of logos see H. Kleinknecht, in ThWNT 4 ( 1 9 4 2 ) 8 6 - 8 8 ; H.F.
Weiss, Untersuchungen, 1966, p p . 2 4 8 - 2 8 2 ; G.D. Farandos, Kosmos und Logos
nach Philon von Alexandria, Elementa 4 , 1976, p p . 2 3 1 - 2 7 5 ; J.D.G. Dunn, Chris
tology, 1 9 8 0 , p p . 2 2 0 - 2 2 8 .
C.hapicr Two
W i s d o m and Law in the

I n t e r t e s t a m e n t a l Literature
Ben Sira s t a n d s , c h r o n o l o g i c a l l y s p e a k i n g , at t h e b e g i n n i n g of
t h e Hterary p r o d u c t i v i t y of t h e i n t e r t e s t a m e n t a l p e r i o d ' . T h e li
t e r a t u r e ^ of t h e 2 5 0 years b e t w e e n 1 8 0 B.C. a n d A . D . 70 is charac
t e r i z e d b y an a s t o n i s h i n g l y vast a r r a y of l i t e r a r y f o r m s ^ . C o n t e m
p o r a r y research rightly t e n d s m o r e a n d m o r e in t h e d i r e c t i o n of
1 Only Epjer. Ps(syr), and J o b are to be dated earlier. On Epjer see L. Rost, Ein
leitung, pp.53f. ; 0 . Eissfeldt, Einleitung, pp.805f.; G.W.E. Nickelsburg, Literature,
pp.35-38. On Ps(syr) see J.H. Charlesworth, Pseudepigrapfui, 1976, p p . 2 0 2 - 2 0 9 ;
A.S. van der Woude, "Die funf syrischen Psalmen", JSHRZ l V / 1 ( 1 9 7 4 ) 29-74.
On T o b see L. Rost, o.c, pp.44-47 ; 0 . Eissfeldt, o.c, p p . 7 9 0 - 7 9 3 ; G . W . E . Nickel
sburg, o.c, pp.30-35.
2 See generally the introductions of A.M. Denis ( 1 9 7 0 ) , L. Rost ( 1 9 7 1 ) , O. Eissfeldt
( 4 1 9 7 6 ) , J.H. Charlesworth ( 1 9 7 6 ) , and G.W.E. Nickelsburg ( 1 9 8 1 ) . Cf. also J.H.
Charlesworth, "A History of Pseudepigrapha Research; The Re-emerging Impor
tance of the Pseudepigrapha", ANRW 11/19,1 ( 1 9 7 9 ) 54-88.
3 Cf. P. Weimar, "Formen friihjiidischer Literatur: Eine Skizze", Literatur und
Religion des Fruhjudentums, ed. J . Maier, 1 9 7 3 , p p . I 2 3 - I 6 2 . With regard to the
tendency towards anonymity or pseudonymity see J . A . Sint, Pseudonymitdt im
Altertum, I 9 6 0 ; K . Aland, "Das Problem der Anonymitat und Pseudonymitat in
der christlichen Literatur der ersten beiden Jahrhundcrte", Studien zur Uberlie
ferung des Neuen Testaments und seines Textes, 1967, pp.23-34; W. Speyer, Die
literarische Fdlschung im heidnischen und christlichen Altertum: Ein Versuch
ihrer Deutung, Handbuch der Altertumswisscnschaft 1/2, 1971 ;M. Smith, "Pseude-
pigraphy in the Israelite Literary Tradition", Pseudepigrapha, 1, ed. K. von Fritz,
1 9 7 2 , p p . 1 8 9 - 2 1 5 ; M. Hengel, "Anonymitat, Pseudepigraphie und 'Literarische
Falschung' in der jiidisch-hellenistischen Litmtui", Pseudepigrapha, I, p p . 2 2 9 - 3 0 8 ;
B.M. Metzger, "Literary Forgeries and Canonical Pseudepigrapha",/5Z. 91 ( 1 9 7 2 )
3-24; F. Dexinger, Henochs Zehnwochenapokalypse und offene Probleme der
Apokalyptikforschung, SPB 2 9 , 1977, p p . 6 0 - 6 4 ; 1. Gruenwald, "Jewish Apocalyp
tic Literature", ANRW 11/19,1 (1979) 9 7 - 1 0 2 ; C. Uiinchow, Ethik und Eschato-
lagie: Ein Beitrag zum Verstandnis der fruhjudischen Apokalyptik, 1981, pp.l23f.;
C. Rowland, The Open Heaven: A Study of Apocalyptic in Judaism and Early
Christianity, 1 9 8 2 , pp.61-70.
94 Earlier Jewish Writings from Palestine
t r e a t i n g e a r l y J e w i s h l i t e r a t u r e as " e i g e n s t a n d i g e Zeugnisse einer

w i c h t i g e n E p o c h e der j i i d i s c h e n G e s c h i c h t e " * . T h e a p o c a l y p t i c
t r a d i t i o n s t a n d s o u t as of p r i m e significance^. We will deal w i t h 9
writings of this l i t e r a t u r e , e x c l u d i n g for t h e t i m e b e i n g t h e Q u m
ran d o c u m e n t s , w h i c h refer t o Ben Sira's i d e n t i f i c a t i o n of law a n d
w i s d o m . S i n c e n o a d e q u a t e , c o m p r e h e n s i v e s t u d i e s have b e e n writ
ten o n e i t h e r t h e c o n c e p t of l a w or o n t h e c o n c e p t of w i s d o m in
early J e w i s h l i t e r a t u r e ^ , m u c h g r o u n d w o r k has t o b e d o n e again.
T h e q u e s t i o n of t h e u n i t y or t h e c o m p i l a t i o n of t h e different
writings c a n be left o u t of c o n s i d e r a t i o n m o s t of t h e t i m e since
t h e a u t h o r s a n d / o r c o m p i l e r s o b v i o u s l y did n o t discover conflict
ing c o n c e p t s of law or of w i s d o m in t h e t r a d i t i o n s , f r a g m e n t s , or
u n i t s w h i c h t h e y i n c o r p o r a t e d i n t o t h e i r b o o k s . In o r d e r t o a v o i d
the levelhng of t h e t e x t s ^ , w e will describe t h e different p u r p o s e s
a n d c o n t e x t s of t h e relevant t e x t s . This m a k e s a s u c c i n c t t r e a t
m e n t of i n t r o d u c t o r y q u e s t i o n s n e c e s s a r y .
I n t e n s i v e analysis of individual passages will p r o v e t o b e neces-
4 G. Mayer, "Zur judischhellenistischen Literatur", ThR 4 5 ( 1 9 8 0 ) 2 4 4 .

5 On apocalyptic see recently E. Janssen, Gottesvolk, 1 9 7 1 , p p . 4 9 - 1 0 0 ; J. Barr,
"Jewish Apocalyptic in Recent Scholariy Study", BJRL 58 ( 1 9 7 5 ) 9-35; P.D.
Hanson, The Daivn of Apocalyptic: The Historical and Sociological Roots of Jew
ish Apocalyptic Eschatology, 1 9 7 5 ; U. Luck, "Das Weltverstandnis in der jiidi
schen Apokalyptik", Ztftif 73 ( 1 9 7 6 ) 2 8 3 - 3 0 5 ; J. Carmignac, "Qu'est-ce que I'apo-
calyptique?", RQ 37 ( 1 9 7 9 ) 3 - 3 3 ; F. Dexinger, Offene Probleme, 1 9 7 7 , pp.S-94;
L Gruenwald, "Jewish Apocalyptic Literature", ANRW 11/19,1 (1979) 8 9 - 1 1 8 ;
G.W.E. Nickelsburg, Literature, passim; C. Munchow, Ethik, 1 9 8 1 , passim; O.H.
Steck, "Uberlcgungcn zur Eigenart der spatisraelitischen Apokalyptik", Die Bot-
schaft und die Boten, FS H.W. Wolff, 1 9 8 1 , pp.SOl-315; K. Koch, et al., eds.,
Apokalyptik, Wege der Forschung 3 6 5 , 1982; C. Rowland, Open Heaven, 1982,
passim. It should be noted that we have still no unanimous definition of apocalyp
tic (cf. C. Munchow, o.c, 1 9 8 1 , p.l I ) .
6 With regard to the concept of law see A. Nissen, "Tora und Geschichte im Spatju-
dcntum", NovTest 9 ( 1 9 6 7 ) 2 4 1 - 2 7 7 , here 2 6 0 - 2 6 9 ; M. Limbeck, Die Ordnung des
Neils: Untersuchungen zum Gesetzesverstdndnis des Fruhjudentums, 1971 (not
treating all d o c u m e n t s ) ; R.J. B a n k s , / e j u s and the Law, 1 9 7 5 , pp.29-32,50-55,67-
7 0 . With regard to the concept of wisdom see M. Kiichler, Fnlhjiidische Weis
heitstraditionen, 1979 (focusing o n the exegetes, historians, Phocylides, Achiqar,
TestXnPatr). These studies are all selective with regard to the material discussed
and do not go into great exegetical detail either.
7 As was done in the study of D. Rossler, Gesetz und Geschichte: Untersuchungen
zur Theologie der jiidischen Apokalyptik und der pharisdischen Orthodoxie,
WMANT 3, 1960. For a critique of Rossler's method and position see A. Nissen,
"Tora", NovTest 9 ( 1 9 6 7 ) 2 4 1 - 2 7 7 ; W. Harnisch, Verhdngnis und Verhei&ung
der Geschichte, FRLANT 2 9 , 1 9 6 9 , p p . l If., 152f. with n.2.
Baruch 95
sary in o r d e r t o s h o w t h e p a r t i c u l a r e m p h a s i s of t h e c o n c e p t s of
wisdom and law within the particular material and conceptual
contexts.
We divide t h e J e w i s h l i t e r a t u r e of t h e i n t e r t e s t a m e n t a l p e r i o d
i n t o earlier writings from Palestine ( § 5 ) , earlier writings from
A l e x a n d r i a ( § 6 ) , a n d l a t e r writings w h i c h w e r e c o m p o s e d a r o u n d
A . D . 70 ( § 7 ) .
§5 Earlier Jewish Writings from Palestine
5 . 1 . Baruch
T h e p s e u d e p i g r a p h a l b o o k of B a r u c h * , e x t a n t o n l y in Greek^
b u t a t least p a r t i a l l y b a s e d o n a H e b r e w original*'', d a t e s b a c k t o
t h e s e c o n d c e n t u r y * * . T h e w i s d o m p o e m (3,9-4,4) is e m b e d d e d
b e t w e e n a prose section with a prayer (1,15-3,8) and a Zion p o e m
( 4 , 5 - 5 , 9 ) . T h e s e s e c t i o n s are b o u n d t o g e t h e r b y t h e c o m m o n
t h e m e of exile a n d r e t u r n , stressing t h e n o t i o n t h a t t h e law is t h e
q u i n t e s s e n c e of all w i s d o m a n d G o d ' s gift t o Israel*^.
8 See generally J.J. Battistone, An Examination of the Literary and Theological

Background of the Wisdom Passage in Baruch, Ph.D. Diss. Duke University, 1968,
particijarly pp.2-100; L. Rost, Einleitung, p p . 5 1 - 5 3 ; A.H.J. Gunneweg, "Das Buch
Baruch", JSHRZ ni/2 ( 1 9 7 5 ) 1 6 8 - 1 7 0 ; O. Eissfeldt, Einleitung, p p . 8 0 2 - 8 0 5 ; G.W.
E. Nickelsburg, Literature, pp. 109-113.
9 Cf. J. Ziegler, "Baruch", Septuaginta Vetus Testamentum Graecum, vol.15, 1976,
p p . 4 5 0 - 4 6 7 ; E. Tov, The Book of Baruch, SBLTT, 1 9 7 5 . We used the translation
by O.C. Whitehouse, "The Book of Baruch", APOT I ( 1 9 1 3 ) 6 8 2 - 5 9 5 , and by
A.H.J. Gunneweg, o.c, p p . 1 7 1 - 1 8 0 .
10 Cf. J.K. Zink, Use of the Old Testament, 1 9 6 3 , p . l 4 8 ; L. Rost, o.c, p . 5 1 ; A.H.J.
Gunneweg, o.c, p . l 7 0 ; O . Eissfeldt, o.c, p . 8 0 3 ; G.T. Sheppard, Wisdom, 1980,
p.84 with n . l .
11 G.W.E. Nickelsburg, Literature, p.l 13 points out that the attempts to date Bar by
comparing Bar 1,15-3,8 with Dan 9 and PsSal 11 "fall short of certainty", and
maintains that the style of Greek indicates 116 B.C. as terminus ante quem, with
164 B.C. being a probable date of composition or compilation. See also C.A. Moore,
"Toward the Dating of the Book of Baruch", CBQ 3 6 ( 1 9 7 4 ) 3 1 2 - 3 2 0 w h o main
tains that 1,15-2,19 and 4,5-6,4 were composed some time during the 4th till 2nd
centuries B.C.
12 Cf. L. Rost, Einleitung, p . 5 3 ; G.W.E. Nickelsburg o.c, p . l 0 9 ; M . Kuchler, IVm-
heitstraditionen, pp.39f. Cf. also O.H. Steck, Israel und das gewaltsame Geschick
5.1.1. The concept of wisdom. T h e w i s d o m t e r m i n o l o g y in Bar

i n c l u d e s t h e t e r m s ao^'ia ( 3 , 1 2 . 2 3 ) , ippovrjaiq ( 3 , 9 . 1 4 . 2 9 ) , avveaiq
( 3 , 1 4 . 2 3 . 3 2 ) , a n d eTnaTrinri ( 3 , 2 0 . 2 7 . 3 6 ) w h i c h are essentially
used as e q u i v a l e n t s .
T h e w i s d o m p e r i c o p e ' ^ begins w i t h t h e call: " H e a r , O Israel,
t h e c o m m a n d m e n t s of life; give ear to u n d e r s t a n d w i s d o m " ( 3 , 9 ) .
T h e reality of t h e exile is r e l a t e d to Israel's leaving t h e " f o u n t a i n
of w i s d o m " ( 3 , 1 2 ) . T h e following verses deal w i t h t h e q u e s t i o n of
t h e l o c u s of w i s d o m . First, various classes of p e o p l e are d e s c r i b e d
w h o have n o t f o u n d w i s d o m ( 3 , 1 6 - 2 8 ) . M a n is n o t c a p a b l e of
discerning t h e w a y t o w i s d o m ( 3 , 2 9 - 3 1 ) . O n l y G o d f o u n d t h e w a y
t o w i s d o m ( 3 , 3 2 - 3 6 ) , a n d h e has given it t o Israel, his p e o p l e ( 3 ,
3 7 - 3 8 ) . This w i s d o m is e m b o d i e d in t h e T o r a h ( 4 , 1 - 4 ) .
W i s d o m a n d c r e a t i o n are closely r e l a t e d ' * . In 3 , 2 4 - 2 5 t h e uni
verse is p i c t u r e d as " h o u s e of G o d " a n d " p l a c e of his p o s s e s s i o n " .
In 3 , 3 2 c - 3 4 G o d the C r e a t o r is d e s c r i b e d as having " f o u n d o u t "
(eêOpeu) the w a y t o w i s d o m w i t h his o w n " u n d e r s t a n d i n g "
(avueoL^:)^^. G o d ' s w i s d o m a n d p o w e r are e m p h a s i z e d in c o n n e c
t i o n w i t h his activity as C r e a t o r ( 3 , 3 2 - 3 4 ) a n d w i t h t h e i d e a of his
i n c o m p a r a b i l i t y ( 3 , 3 5 ) . W i s d o m seems t o b e seen as being univer
sal or c o s m i c : m a n is n o t able t o find h e r a n d G o d t h e C r e a t o r is
d e s c r i b e d as possessing w i s d o m a n d as k n o w i n g t h e w a y t o wis
d o m ' ^ . In c o n t r a s t t o Sir, w i s d o m is n o t r e l a t e d to t h e order of
c r e a t i o n . In 3 , 3 8 t h e universal p r e s e n c e of w i s d o m is also stress-
ed'^
T h e p e r s o n i f i c a t i o n of w i s d o m in 3,9-4,4 is n o t as clear as in Sir
der Propheten, WMANT 2 3 , 1 9 6 7 , p p . 1 2 8 - 1 3 3 w h o stresses the unity of 1,15-5,9.

13 For a recent detailed exegesis of this passage, with special regard for the OT evi
dence and background, see G.T. Sheppard, Wisdom, 1980, pp.85-99. Cf. also P.E.
Bonnard, Sagesse en personne, 1966, pp.81-88.
14 Cf. J.J. Battistone, Wisdom Passage, pp.148-177.
15 The same concept of God as the source of wisdom may be seen in 3,12 where Israel
is said to have forsaken the "fountain of wisdom" {nrryri Tri<: aoîa<^). Cf.J.J.
Battistone, o.c, pp. 1 8 0 f . ; G . T . Sheppard, Wisdom, pp.94f.
16 Cf. J.J. Battistone, o.c, p p . 1 4 9 - 1 5 1 . The statement that in Bar wisdom is a "cos
mic principle by which the universe is regulated" (ibid., p . l 7 7 ) is not warranted
by the text, however.
17 Cf. M. Kiichler, Weisheitstraditionen, p.39. Some commentators regard 3,38 as a
later Christian gloss, even though it is well attested in Greek MSS; cf. G.T. Sheppard,
o.c, p.97 n . l 9 .
Baruch 97
24: "This poem is about h e r r a t h e r t h a n by her"**. W i s d o m is

p o r t r a y e d as t h e o b j e c t of m a n ' s search r a t h e r t h a n as a ' p e r s o n '
w h o searches the universe herself. T h e t e r m avveoTpdip-q in 3,38 is
the only example of w i s d o m b e i n g t h e s u b j e c t of a verb of a c t i o n .
T h e relationship between wisdom and salvation-history becomes
o b v i o u s in 3 , 3 7 - 4 , 4 w h e r e it is s t a t e d t h a t w i s d o m is G o d ' s gift t o
Israel, b e i n g e m b o d i e d in t h e T o r a h . T h e fruit of w i s d o m w h i c h is
" p e a c e " ( 3 , 1 3 . 1 4 ) , " l e n g t h of d a y s " ( 3 , 1 4 ) , " h f e " ( 3 , 1 4 ; cf. 3 , 2 8 ) ,
a n d " l i g h t of t h e e y e s " ( 3 , 1 4 ) also stresses t h e c o n n e c t i o n b e t w e e n
w i s d o m a n d t h e r e a l m of Israel's f a i t h ' ^ .
The correlation of wisdom and salvation history in Bar carmot be established, in

contrast to Sir, on the basis of the origin of wisdom from Yahweh, the God of Israel's
faith and history: the term Kiipux; is frequently used in 1,5-3,8 (41 times), but never
in 3,9-5,9 where iSed<r is used. Further, Bar does not refer to any cormection of wis
dom with Israel's history (except the statement that the exile is a result of Israel's
forsaking of wisdom) or cult, nor does he relate it to the fear of the Lord (which he
mentions only in 3,7; 5,420).
W i t h r e g a r d t o the b a c k g r o u n d of 3 , 2 9 - 3 1 it has b e e n p o i n t e d
o u t t h a t " i n t h e b o d y of B a r u c h ' s p r o s e a b o u t w i s d o m D e u t e r o
n o m y 3 0 is p a r a p h r a s e d " ^ ' .
5.1.2. The law and the commandments. T h e t e r m s for l a w u s e d

in Bar M e u o n o q ( 2 , 2 . 2 8 ; 4 , 1 . 1 2 ) , e w o X a t ( 3 , 9 ; 4 , 1 3 ) , a n d T r p d a r a r a
(1,18;2,10;4,1).
T h e law is n e v e r d e p i c t e d as a universal or c o s m i c o r d e r b u t is
closely r e l a t e d w i t h Israel's h i s t o r y . T h e basis of t h e l a w is inti
m a t e l y l i n k e d w i t h G o d ' s c o n v e n a n t ^ ^ w i t h Israel ( 1 , 1 8 - 2 0 ; 2 , 1 0 -
1 2 . 2 7 - 3 5 ) . T h e law goes b a c k t o Moses w h o was c o m m a n d e d b y
18 G.W.E. Nickelsburg, Literature, p.l 12. ContraJ.J. Battistone, o.c, pp.168-177 who
maintains that in Bar, wisdom exists as an independent entity being "something
more than a poetic personification of an abstract quality" ( p . l 6 9 ) . But Battistone
admits that in Bar, wisdom "does not assume the personal qualities of the figure in
Proverbs or Sirach" ( p . l 7 7 ) .
19 G.T. Sheppard, Wisdom, p.97 states with regard to 3 , 3 7 4 , 1 that the author in a
typological application of passages like Deut 3 3 , 1 0 ; P s 78,5; 147,19 "assesses
Israel's election in terms of wisdom".
20 Contra M. Kiichler, Weisheitstraditionen, p.39 who says that Bar never mentions
the fear of the Lord.
21 Cf. G.T. Sheppard, "Wisdom and Torah", 1978, p . l 7 1 (cf. ibid., p p . l 7 2 f . for a
discussion of this relationship). See also his discussion of this pericope in idem.
Wisdom, p p . 9 0 - 9 3 , 1 0 1 .
22 Cf. R.J. Banks, Jesus and the Law, pp.30f.
G o d t o w r i t e t h e l a w ( 2 , 2 - 2 8 ) . T h e l a w is Y a h w e h ' s l a w ( n o t e t h e
genitive c o n s t r u c t i o n s in 1,18; 2 , 1 0 ; 4 , 1 . 1 3 ) . Israel h a s t o suffer
b e c a u s e she h a d f o r s a k e n G o d ' s c o m m a n d m e n t s ( 1 , 1 7 - 2 2 ; 2 , 1 - 7 .
2 0 - 2 6 . 2 8 - 3 0 ; 3 , 2 - 4 . 8 - 1 3 ; 4 , 1 2 - 1 3 ) . Bar also stresses t h e e t e r n a l
validity of t h e l a w ( 4 , 1 ) .
T h e f u n c t i o n of t h e l a w consists p r i m a r i l y in b e i n g t h e n o r m of
m o r a l a n d social b e h a v i o u r . T h i s is a p p a r e n t in t h e verses w h i c h
d e s c r i b e t h e reasons for Israel's suffering in t h e e x i l e : she has n o t
o b e y e d G o d ' s c o m m a n d m e n t s b u t a b a n d o n e d t h e n o r m of h e r
G o d . In this sense Bar m e n t i o n s t h e " w a y s of G o d ' s c o m m a n d
m e n t s " ( d S o k ivToXCiv i?eoi3) w h i c h are paralleled b y t h e " p a t h s
of discipline {rpifiovq naiSeiaq) in his (i.e. G o d ' s ) r i g h t e o u s n e s s "
(4,13).
As t o t h e m o t i v e s of o b e d i e n c e t o t h e law, i t is o b v i o u s t h a t t h e
a v o i d a n c e of sin s t a n d s in t h e c e n t r e of i n t e r e s t . O b e d i e n c e t o t h e
l a w results in a p i o u s life w h i c h e n s u r e s G o d ' s favour a n d salva
t i o n . T h e m o t i v e of t h e will of G o d is n a t u r a l l y i m p l i e d .
5.1.3. The identification of law and it^wcôm. T h e i d e n t i f i c a t i o n

of law w i t h w i s d o m is " o n e of t h e m a i n p o i n t s of e m p h a s i s of t h e
w i s d o m passage in 3 , 9 - 4 , 4 " ^ ^ . It is carried t h r o u g h in t h e i n t r o d u c
t i o n (3,9-14) a n d c o n c l u s i o n ( 4 , 1 - 4 ) , a n d is i m p l i e d in 3 , 2 9 - 3 1
w h i c h p a r a p h r a s e s D e u t 3 0 . With regard t o this i d e n t i f i c a t i o n Bar
is p r o b a b l y d e p e n d e n t o n Sir 24^*.
I n 3,9 t h e " c o m m a n d m e n t s of l i f e " (evroXai ^cjrjq) a r e parallel
t o " u n d e r s t a n d i n g " (i/'pdi^Tjat?). T h e s e t e r m s a r e i d e n t i c a l : Israel is
called u p o n t o Us t e n t o b o t h . 3 , 1 0 - 1 3 deals w i t h t h e p r o b l e m of
t h e e x i l e : Israel has f o r s a k e n t h e " f o u n t a i n of w i s d o m " ( v . l 2 ) a n d
refused t o w a l k in t h e " w a y of G o d " ( v . l 3 ) . I n o r d e r t o o b t a i n
s a l v a t i o n , Israel is t o p u r s u e w i s d o m so t h a t she m a y receive life
a n d dwell in p e a c e ( v . l 4 ) . T h e t e r m " f o u n t a i n of w i s d o m " in v . l 2
p r e s e n t s e i t h e r G o d o r t h e T o r a h as s o u r c e of w i s d o m ^ ^ . It is likely
t h a t t h e l a t t e r m e a n i n g is i m p U e d since t h e t e r m " w a y s of G o d "
23 J.J. Battistone, Wisdom Passage, p . l 12. Cf. M. Kuchler, Weisheitstraditionen,

pp.39f.; G.T. Sheppard, Wisdom, p . 8 4 .
24 Cf. M. Hengel, Judentum, p.S07; M. Kuchler, o.c., p.S9; see also J.J. Battistone,
o.c, p . l 7 5 ; G.W.E. Nickelsburg, Literature, p . l l 2 ; J . L . Crenshaw, Old Testament
Wisdom, p p . l 8 7 f .
25 Cf. J J . Battistone, Wisdom Passage, pp.lSOf.
The Ethiopic Book of Enoch 99
w h i c h follows i m m e d i a t e l y in v . l 3 seems to b e referring to t h e

T o r a h (cf. 4 , 1 3 ) .
I n 4,1-4 t h e p h r a s e aiirrj 77 j3i/3Xo? serves as f o r m u l a of identifi
c a t i o n : t h e w i s d o m w h i c h G o d has given t o Israel is t h e " b o o k of
t h e c o m m a n d m e n t s of G o d " {î^Xoq TUU TtpoaTayiidnov TOV
deov) a n d t h e " l a w " (W/KO?) w h i c h e n d u r e s forever ( v . l ) . I n t h e
T o r a h Israel has access t o divine w i s d o m ^ ^ . T h e T o r a h secures Is
rael's safety a n d salvation (v.2). It c o n t a i n s G o d ' s revealed will t o
Israel. T h e T o r a h is a light i l l u m i n a t i n g her p a t h ( v . 3 ) : " D a s G e s e t z
(die Weisheit) gibt die r e c h t e O r i e n t i e r u n g fiir das L e b e n " ^ ^ . T h e
T o r a h is a s o u r c e w h i c h s h o w s t h e things w h i c h are pleasing t o
G o d , a n d this k n o w l e d g e c o n s t i t u t e s t h e s o u r c e of Israel's h a p p i
ness. T h u s , t h e T o r a h is t h e s o u r c e of t h e " g l o r y " (Sdâ) of Israel
(4,4).
T h e i d e n t i f i c a t i o n of w i s d o m a n d law in Bar lacks a n y univer
salistic d i m e n s i o n since t h e law is n o t c o n c e i v e d of as a c o s m o l o
gical e n t i t y . As in Sir t h e particularistic dimension of t h e identifi
c a t i o n is o b v i o u s : it is o n l y in Israel a n d in t h e Mosaic r e v e l a t i o n
t h a t law a n d w i s d o m a r e o n e ( 4 , 1 - 4 ) . T h e t h e o l o g i c a l d i m e n s i o n is
m o r e i m p l i c i t . T h e ethical dimension is again m o s t p r o m i n e n t :
b o t h w i s d o m ( 3 , 2 0 - 2 1 . 2 3 . 2 7 . 3 1 ) a n d t h e law ( 1 , 1 8 ; 2 , 1 0 ; 4 , 1 3 )
l e a d t o a n d i m p l y a n u p r i g h t " w a l k " in G o d ' s " w a y s " ( 3 , 1 3 ; 4 , 2 ) .
B o t h w i s d o m a n d t h e law result in t h e r e w a r d of " l i f e " ( 3 , 9 . 1 4 ) .
T h e c o n s e q u e n c e s of forsaking w i s d o m a n d law are t h e s a m e :
G o d ' s j u d g m e n t a n d t h e exile (cf. 3,9-14 w i t h 1,17-22; 2 , 1 - 7 . 2 0 -
26.28-30; 3,2-4.8-13; 4,12-13).
5.1.4. Summary. T h e w i s d o m c o n c e p t in Bar is c h a r a c t e r i z e d

b y t h e r e l a t i o n s h i p of w i s d o m w i t h G o d ' s c r e a t i o n a n d w i t h Is
rael's faith. T h e law is a l w a y s t h e Mosaic law w h i c h is m a i n l y pre
s e n t e d as n o r m for Israel's life a n d c o n d u c t . T h e i d e n t i f i c a t i o n of
t h e M o s a i c law w i t h i n s c r u t a b l e w i s d o m is t h e pnrmiTy Interpreta-
ment of t h e w i s d o m p e r i c o p e . L a w a n d w i s d o m are o n e in t h e
M o s a i c T o r a h w h i c h G o d gave t o Israel a n d w h i c h c o n t a i n s t h e in
s t r u c t i o n n e c e s s a r y t o live a life w h i c h is pleasing t o G o d .
26 Cf.J.J. Battistone, o . c , p . l 8 2 .
27 S. Aalen, Begriffe, p. 185 ad loc.
5 . 2 . T h e E t h i o p i c B o o k of E n o c h
T h e p s e u d e p i g r a p h a l a p o c a l y p s e E n ( e t h ) ^ * is e n t i r e l y e x t a n t
o n l y in Ethiopic^^ w i t h A r a m a i c ^ , S y r i a c ^ ' , a n d Greck^^ frag
m e n t s e x i s t i n g as well. S c h o l a r s agree t h a t A r a m a i c (or H e b r e w )
was t h e original language of t h e greater p a r t of t h e work^^. E n ( e t h )
is a c o m p o s i t e writing^*. It can b e divided i n t o i n t r o d u c t i o n ( 1 - 5 ) ,
t h e B o o k of t h e W a t c h e r s ( 6 - 3 6 : 6-16 a n g e l o l o g y , 1 7 - 1 9 / 2 0 - 3 6
E n o c h ' s j o u r n e y s ) ^ ^ t h e S i m i h t u d e s or Parables ( 3 7 - 7 1 : 3 8 - 4 4 /
4 5 - 5 7 / 5 8 - 6 9 ) , t h e A s t r o n o m i c a l B o o k ( 7 2 - 8 2 ) , t h e D r e a m Visions
or Tiersymbol-Apokalypse ( 8 3 - 9 0 ) , t h e A d m o n i t i o n s of E n o c h
( 9 1 - 1 0 5 , i n c o r p o r a t i n g t h e A p o c a l y p s e of Weeks in 9 3 , 1 - 1 4 ;
9 1 , 1 2 - 1 7 ) , a n d an A d d e n d u m ( 1 0 6 - 1 0 8 ) .
T h e d a t i n g of E n ( e t h ) has b e e n a n o t o r i o u s p r o b l e m , especially
as regards t h e S i m i l i t u d e s . M o s t specialists c o n c u r t h a t t h e earliest
28 See generally A.M. Denis, Introduction aux pseudepigraphes grecs, 1 9 7 0 , p p . l 5 -

3 0 ; O. Rost, Einleitung, p p . 1 0 1 - 1 0 6 ; O. Eissfeldt, Einleitung, p p . 8 3 6 - 8 4 3 ; J.H.
Charlesworth, Pseudepigrapha, p p . 9 8 - 1 0 3 ; G.W.E. Nickelsburg, Literature, pp.
4 7 - 5 5 , 9 0 - 9 4 , 1 4 5 - 1 5 1 , 2 1 4 - 2 2 3 . See also R.A. Coughenour, Enoch and Wisdom,
1972, pp.1-9,188-212 ;D.W. Sutcr, Tradition and Composition in the Parables of
Enoch, 1 9 7 9 , p p . 1 1 - 1 4 , 2 3 - 3 2 .
29 The most recent edition is the one by M.A. Knibb, The Ethiopic Book of Enoch: A
New Edition in the Light of the Aramaic Dead Sea Fragments, 1, 1978, which is,
however, not a critical edition but only the edition of one MS.
30 Edited by J . T . Milik, The Books of Enoch: Aramaic Fragments of Qumran Cave 4,
1976.
31 Published by S.P. Brock, "A Fragment of Enoch in Syriac", NTS 19 ( 1 9 6 8 ) 626-
631.
32 Re-edited by M. Black, Apocalypsis Henochi Graece, PVTG 3 , 1 9 7 0 .
33 We use the translation of R.H. Charles, "1 Enoch", .4^07" 2 ( 1 9 1 3 ) 188-281 (sub
stituting 'you' for 'thou', etc.) which uses a much more reliable text than the
translation of M.A. Knibb, £t/iioptc Book of Enoch, 2, 1978, p p . 5 5 - 2 5 1 . The edi
tion of M. Black, The Book of Enoch or II Enoch: A New English Edition with
Commentary and Textual Notes, to be published in 1984 (by Brill, Leiden), will
contain an up-date of R.H. Charles' translation (private communication from Prof.
M. Black). The translation of E. Rau 'in JSHRZ V has not appeared yet. - With
regard to the assumption of an Aramaic original see M.A. Denis, Introduction,
p.27, M.A. Kbibb, o.c, 2, pp.37-46; G.W.E. Nickelsburg, "Enoch 9 7 - 1 0 4 : A Study
of the Greek and Ethiopic Texts", Armenian and Biblical Studies, ed. M.E. Stone,
1976, p.9 2.
3 4 With regard to the composite nature of En(tth) see \M. Denis, o . c , p p . 1 5 - 1 7 ;
L. Rost, Einleitung, p p . 1 0 3 - 1 0 5 ; O. Eissfeldt, £m/eitun^, pp.837-839 ;R.A. Cough
enour, f n o c A and Wisdom, p . 2 ; F. Dexinger, Offene Probleme, 1 9 7 7 , pp.l 7f.
35 See recently J J . CoUins, "The Apocalyptic Technique: Setting and Function in the
Book of the Watchers", CBQ 4 4 ( 1 9 8 2 ) 9 1 - 1 1 1 .
Ihe Ethiopic Book of Enoch 101
p o r t i o n s d a t e b a c k at least t o t h e first half of t h e s e c o n d c e n t u r y

B.C. ( c h . 7 2 - 8 2 ; 6 - 3 6 ; 8 3 - 9 0 ) ^ . T h e B o o k of N o a h w h i c h has b e e n
i n c o r p o r a t e d in different p a r t s ( 6 - 1 1 ; 3 9 , 1 - 2 ; 5 4 , 7 - 5 5 , 2 ; 6 0 ; 6 5 , 1 -
6 9 , 2 5 ; 1 0 6 - 1 0 7 ) a n d t h e A p o c a l y p s e of Weeks ( 9 3 , 1 - 1 4 ; 9 1 , 1 2 - 1 7 )
are ascribed t o r o u g h l y t h e same period^^. T h e A d m o n i t i o n s ( 9 1 -
1 0 5 ) are usually d a t e d t o t h e s e c o n d half of t h e s e c o n d c e n t u r y
B . C . ' * . T h e r e d a c t i o n a l a d d i t i o n s in ch. 1-5; 1 0 8 are assigned t o
t h e first c e n t u r y B.C.'^ T h e d a t e of t h e S i m i h t u d e s has b e e n m u c h
d i s p u t e d . J . T . Milik w e n t so far as t o give A . D . 2 7 0 as d a t e of c o m
p o s i t i o n of t h e Parables**. This is, h o w e v e r , e x t r e m e l y s p e c u l a t i v e .
T h e m a j o r i t y of scholars d a t e ch. 3 7 - 7 1 t o t h e first c e n t u r y B.C.**
o r t o t h e m i d d l e of t h e first c e n t u r y A . D . * ^ .
T h u s , t h e B o o k of E n o c h was c o m p i l e d , essentially, d u r i n g t h e
s e c o n d a n d first c e n t u r y B.C. a n d was p r o b a b l y w r i t t e n in Pales
t i n e Q e r u s a l e m ) * ' . T h e r e are close similarities w i t h Q u m r a n t h e o
logy, b u t also differences** w h i c h e x c l u d e t h e a s s u m p t i o n of
36 Cf. A.M. Denis, o.c, pp.26f.; M. Htngel, Judentum, p . 3 2 0 ; M . E . Stone, "The

Books of Enoch and Judaism in the Third Century B.C.E.", CBQ 4 0 ( 1 9 7 8 ) 4 8 4 ,
4 9 1 ; G.W.E. Nickelsburg, Literature, pp.47f.,93. J . T . Milik, o.c, pp.7-28,41-47
gives the following dates: ch. 7 2 - 7 8 : the oldest part (p.8) ;ch.6-36: middle of the
3rd century B.C. ( p . 2 7 ) ; c h . 83-90: 164 B.C. (p.44). Cf. also R.T. Beckwith, ' T h e
Earliest Enoch Literature and its Calendar: Marks of their Origin, Date and Motiva
tion", RQ 10 ( 1 9 8 1 ) 3 6 5 - 4 0 3 , here pp.365-372 ;idem, "The Pre-History and Rela
tionships of the Pharisees, Sadducees, and Essenes", RQ 11 ( 1 9 8 2 ) 3 - 6 ; C . Row
land, Open Heaven, p . 2 6 6 .
37 Cf. L. Rost, £in/e)7ur!^, p p . l 0 3 f .
38 Cf. G.W.E. Nickelsburg, Literature, p . 1 4 9 who states that a date early in the second
century is also possible (ibid., p p . l 4 9 f . ) . J . T . Milik, Books of Enoch, pp.47-57 gives
100 B.C. as date.
39 Cf. L. Rost, o.c, p . 1 0 5 ; R.A. Coughenour, Enoch and Wisdom, p . 2 0 2 .
4 0 Cf. J . T . Milik, "Problemes de la litterature henochique 4 la lumiere des fragments
arameens de Qumran", m"Wf 6 4 (1971) 3 3 3 - 3 7 8 ; idem, o . c , pp.89-98.
41 Cf. O. Eissfeldt, Einleitung, p.839 ; L. Rost, o . c , p . l 0 4 ; M. Htnge\, Judentum,
p.321 n.444; M.E. Stone, "Books", CBQ 4 0 ( 1 9 7 8 ) 4 9 2 ; G.W.E. Nickelsburg,
o . c , p p . 2 2 1 - 2 2 3 ("produced around the turn of the era", p . 2 2 3 ) .
4 2 Cf. M.A. Knibb, "The Date o f the Parables of Enoch: A Critical Review", JVrS 25
( 1 9 7 9 ) 3 4 5 - 3 5 9 (probably written after A . D . 6 6 - 7 3 ) ; C L . Mearns, "Dating the
Similitudes of Enoch", NTS 2 5 (1979) 360-369 (written in the late 40's A . D . ) ;
D.W. Suter, Tradition, 1 9 7 9 , pp.23-32 (probably in the middle of the 1st century
A . D . ) ; a l s o C. Rowland, o . c , p . 2 6 6 ; B. Lindars,yeJUJ Son of Man, 1 9 8 3 , p.5.
43 Cf. L. Rost, o . c , p . l 0 5 . Cf. R.A. Coughenour, o . c , pp.21 If. who opts for Galilee as
place of redaction.
4 4 Especially with regard to the dualism of IQS and the Messianic expectations. Note
also the fact that En(cth) was translated into different languages which was not the
case with respect to the proper Qumran writings ;cf. C. Munchow, Ethik, p . l 6 .
d i r e c t Q u m r a n i a n authorship'*^. A c o m m o n hasidic b a c k g r o u n d is
m o r e p r o b a b l e . The vast v a r i e t y of t r a d i t i o n s w h i c h w e r e i n c o r p o r
a t e d i n t o E n ( e t h ) form a " v e r i t a b l e encyclopedie'"*''. R e c e n t l y ,
h o w e v e r , it has b e e n s h o w n t h a t E n ( e t h ) is n o t a r a n d o m selection
of t r a d i t i o n s a r b i t r a r i l y a r r a n g e d b u t r a t h e r a definite l i t e r a r y cor
p u s in w h i c h t h e various p a r t s are a r r a n g e d in a c c o r d a n c e w i t h t h e
b i o g r a p h i c a l i n f o r m a t i o n of E n o c h ' s hfe following t h e biblical
c h r o n o l o g y as e l a b o r a t e d b y aggadic amplifications*''.
5.2.1. Wisdom traditions inEn(cth). T h e c o m p i l e r ( s ) of E n ( e t h )

i n c o r p o r a t e d significant e l e m e n t s of t h e J e w i s h w i s d o m tradi
tion**. A list of t h e w i s d o m e l e m e n t s in E n ( e t h ) i n c l u d e s t h e fol
l o w i n g facts: (1) E n o c h is d e p i c t e d as a sage*^; (2) E n o c h ' s inspi
r a t i o n c o r r e s p o n d s w i t h t h e w i s d o m w r i t e r s ' i n s p i r a t i o n ^ " ; (.3) t h e
r e c i p i e n t s of E n o c h ' s i n s t r u c t i o n ^ * ; (4) w i s d o m genres^^; (5) t h e
n u m e r o u s ethical a d m o n i t i o n s ^ ' ; (6) c o s m o l o g i c a l material^*; (7)
45 Cf. L. Rost, Einleitung, p . l 0 5 ; R.A. Coughenour, Enoch and Wisdom, pp.205-

2 0 7 . R.T. Beckwith, "The Earliest Enoch Literature", HQ 10 ( 1 9 8 1 ) 3 6 5 - 3 7 2 re
fers the earliest strata to the Essene tradition in its very early stage. See also J . T .
Milik, "Problemes de la litterature Henochique a la lumiere des fragments arameens
de Qumran", HThK 6 4 ( 1 9 7 1 ) 3 3 3 - 3 7 8 pointing out regarding the archaeological
evidence that the scrolls of the Enoch texts were seemingly excluded from general
use in Qumran (ibid., p p . 3 3 5 , 3 3 8 ) .
46 A. Sabatier, "L'apocalypse juive et la philosophie de I'histoire", HEJ 4 0 ( 1 9 0 0 )
LXX; cf. A. Nissen, "Tora", NovTest 9 ( 1 9 6 7 ) 2 4 8 .
47 Cf. U. Dimant, "The Biography of Enoch and the Books of Enoch", VT 33 ( 1 9 8 3 )
14-29.
4 8 See R.A. Coughenour, Enoch and Wisdom: A Study of the Wisdom Elements in
the Hook of Enoch, Ph.D. Diss. Case Western Reserve University, 1 9 7 2 , particularly
p p . 3 4 - 1 8 8 ; also C. Munchow, Ethik, 1 9 8 1 , pp. 18,24f.,37,41; and D.W. Suter, Tra
dition, 1 9 7 9 , p p . l 8 3 f .
49 Cf. 1,1 ; 1 2 , 3 . 4 ; 1 6 , 1 .
50 Visions: 1,1-2; 7 1 ; dreams: 13,8; 1 4 , 2 4 ; 8 3 ; 8 5 , 1 - 2 ; 86,1 ; 9 0 , 3 9 - 4 2 ; translation:
12,1-11; 7 0 , 1 - 3 ; 7 1 , 1 . 5 ; reception of instruction: 17-26; 2 5 , 1 3 . Cf. R.A. Coughen
our, o.c, pp.72-94.
51 The elect and righteous equivalent to the wise: 1,1-9; 1 0 2 , 4 - 1 0 4 , 1 3 ; the wicked
equivalent to the foolish: 1,1-9; 9 8 , 1 - 1 0 2 , 3 ; kings and mighty: 6 2 , 1 - 6 3 , 1 2 ; ;U1
mankind: 9 9 , 1 0 . Cf. R.A. Coughenour, £ n o c / i and Wisdom, pp.94-l00.
52 Parables: 1,2-3; 3 7 , 1 - 5 ; 3 8 - 4 4 ; 45-57 ; 5 8 - 6 9 ; the woe-formula ( 3 4 times): 9 4 , 1 - 1 0 0 ,
9 ; 103,5.8; 'words of blessing': 1,1 ; 5 8 , 2 ; 8 1 , 4 ; 9 1 , 1 0 ;the Lehrerdffnungsformel:
3 7 , 2 ; 79,1 ; 8 3 , 1 ; 8 5 , 1 . 2 ; 9 1 , 1 . 3 ; 94,1 ; 1 0 8 , 1 . Cf. R.A. Coughenour, o . c , pp.56-72,
129-143.
53 Cf. 5 , 4 - 9 ; 1 0 , 1 5 ; 79,1 ;81,1 ;82,1 ;9 1-105. Cf. C. Munchow, Ethik, p.41 with n.42
w h o refers with regard to the Admonitions to 9 1 , 1 0 ; 9 8 , 1 . 3 ; 9 9 , 1 0 ; 100,6; 101,2-8;
104,12.
5 4 See especially the Astronomical Book in ch. 72-82. Cf. C. Miinchow, o . c , pp.24f.
The Ethiopic Book of Enoch 1 03
t h e uses of t h e w o r d 'wisdom'^^. T h e significance of t h e w i s d o m

t r a d i t i o n for En is based n o t o n l y o n t h e sheer q u a n t i t y of incor
p o r a t e d w i s d o m e l e m e n t s b u t also o n t h e fact t h a t w i s d o m m a t e r
ial o c c u r s a t vital places in t h e w o r k . R . A . C o u g h e n o u r refers t o
t h e t h e o l o g i c a l , scribal, a n d eschatological p e r s p e c t i v e of w i s d o m
in E n : " T h e o l o g i c a l becau.se it deals w i t h c o s m o l o g i c a l q u e s t i o n s of
n a t u r a l a n d w o r l d o r d e r , a n d of r e v e l a t i o n ; scribal b y virtue of its
r e p u t e d a u t h o r , t h e 'scribe of r i g h t e o u s n e s s ' a n d b y virtue of his
i n t e r p r e t i v e t a s k ; e s c h a t o l o g i c a l w i s d o m b e c a u s e of its striking
n o t e of j u d g e m e n t a n d its e m p h a s i s o n t h e e s c h a t o n " ^ ^ .
5.2.2. The concept of wisdom. T h o s e p a r t s of En w h i c h d a t e t o

t h e s e c o n d c e n t u r y B.C. c o n t a i n o n l y rare allusions t o w i s d o m ,
w h e r e a s t h e first c e n t u r y s e c t i o n s ( 9 1 - 1 0 5 ; 37-71) i n c l u d e n u m e r
ous such references'^.
W i s d o m clearly has a universalistic d i m e n s i o n . W i s d o m is per
s o n i f i e d ' * a n d p o r t r a y e d as p a r t i c i p a t i n g in c r e a t i o n : " F o r y o u
h a v e m a d e a n d y o u rule all t h i n g s , a n d n o t h i n g is t o o h a r d for y o u ,
w i s d o m d e p a r t s n o t from t h e p l a c e of y o u r t h r o n e , n o r t u r n s a w a y
from y o u r p r e s e n c e . A n d y o u k n o w a n d see a n d h e a r e v e r y t h i n g ,
a n d t h e r e is n o t h i n g h i d d e n from y o u (for y o u see e v e r y t h i n g ) "
( 8 4 , 3 ) ' ^ . W i s d o m is an a t t r i b u t e of t h e " L o r d of S p i r i t s " ( 4 8 , 7 ;
6 3 , 2 - 3 ) . T h e h e a v e n l y angels are also c h a r a c t e r i z e d as b e i n g wise
( 6 1 , 7 . 1 1 ) . As w i s d o m f o u n d n o p l a c e t o dwell o n e a r t h a m o n g t h e
w i c k e d , a dwelling p l a c e has b e e n assigned t o h e r in h e a v e n w h e r e
she " t o o k h e r seat in t h e m i d s t of t h e a n g e l s " ( 4 2 , 1 - 2 ) .
On the astronomical chapters see now O. Neugebauer, The ''Astronomical' Chapters

of the Ethiopic Book of Enoch (72-82), 1981. The study of E. Rau, Kosmologie,
Eschatologie und die Lehrautoritdt Henochs: Traditions- und formgeschichtliche
Untersuchungen zum dthiopischen Henochbuch und zu verwandten Schriften,
Diss. Hamburg, 1970, was unobtainable.
55 Cf. the next section.
56 R.A. Coughenour, o . c , p . l 8 2 .
57 Cf. A. Theochares, "The Concept of Wisdom in the Ethiopic Book of Enoch"
(Greek), B e W o n Biblikon Meleton 1 ( 1 9 7 2 ) , 2 8 7 - 3 1 1 , here 2 9 1 - 2 9 8 .
58 Cf. 42,1 ; 8 4 , 3 ; 9 1 , 1 0 ; 9 4 , 5 . U. WUckens, Torheit, p p . 1 6 0 - 1 6 2 and others describe
the wisdom figure in ch. 4 2 in terms of a 'myth'.
59 Cf. M. Kiichler, Weisheitstraditionen, p.76. On creation as order of the world,
especially with regard to the Book of the Watchers, see also M.T. Wacker, Weltord-
nung und Cericht: Studien zu 1 Henoch 22, Forschung zur Bibel 2 2 , 1 9 8 2 , pp.297-
301.
Consequently, Enoch's observations concerning the heavenly

b o d i e s a n d c a l e n d r i c i n f o r m a t i o n are called ' w i s d o m ' : " I h a v e re
vealed t o y o u e v e r y t h i n g , a n d given y o u b o o k s c o n c e r n i n g all
t h e s e . . . I h a v e given w i s d o m t o y o u a n d t o y o u r c h i l d r e n , ( a n d
y o u r c h i l d r e n t h a t shall b e t o y o u ) t h a t t h e y m a y give it t o their
c h i l d r e n for g e n e r a t i o n s , this w i s d o m ( n a m e l y ) t h a t passes t h e i r
t h o u g h t . A n d t h o s e w h o u n d e r s t a n d it shall n o t sleep, b u t shall
listen w i t h t h e ear t h a t t h e y m a y learn this w i s d o m , a n d it shall
please t h o s e w h o eat t h e r e o f b e t t e r t h a n g o o d f o o d " ( 8 2 , 1 - 3 ) ^ .
This universalistic p e r s p e c t i v e is also e v i d e n t in t h e n u m e r o u s pas
sages t h a t focus o n e m p i r i c a l o b s e r v a t i o n s w h i c h are often h n k e d
w i t h c o s m i c p h e n o m e n a (cf. 2 , 1 - 5 , 3 ; 4 1 , 3 - 9 ; 4 3 , 4 ; 5 2 , 1 - 9 ; 5 9 , 1 - 3 ;
60,11-23; 72-82).
We can also discover a p a r t i c u l a r i s t i c d i m e n s i o n in t h e w i s d o m
c o n c e p t of E n . W i s d o m originates w i t h Y a h w e h ( 8 4 , 3 ) a n d is his
gift t o his p e o p l e ( 5 , 8 w i t h passivum theologicum; cf. also 4 8 , 1 - 2 ;
9 1 , 1 0 ; 1 0 4 , 1 2 ) . W i s d o m is very specifically r e l a t e d to t h e righ
t e o u s (of Israel — e v e n if the t e r m s 'Israel' o r ' J a c o b ' d o n o t o c c u r
explicitly^*).
In 14,3 the "word of w i s d o m " is parallel with the "words of righteousness" ( v . l ) .
In 3 2 , 3 the "garden of righteousness" contains the "tree of wisdom". In 82,2-4 the
righteous are identified with those w h o learn wisdom, and the "way of righteous
ness" (v.4) is linked with practised wisdom. In 9 1 , 1 0 the relationship between wis
dom and righteousness is most explicit: "And the righteous shall arise from sleep, and
wisdom shall arise and be given unto them". 92,1 states that those w h o accept
Enoch's "complete doctrine of w i s d o m " will practise uprightness and peace. In 9 9 ,
10 the "words of wisdom" correspond with the "path of righteousness". In the later
Similitudes we find this d o s e relationship between righteousness and wisdom as well
(cf. 4 8 , 1 : 4 9 , 1 - 3 ; 6 1 , 1 - 1 3 6 2 ; 6 3 , 3 ; cf. 5 8 , 5 ; 7 1 , 3 ) 6 3 .
T h e p a r t i c u l a r i s t i c p e r s p e c t i v e is also e v i d e n t in t h e fruit of wis

d o m : t h o s e w h o a c c e p t a n d receive a n d p r a c t i s e w i s d o m will have
life ( 5 , 8 . 9 ; 8 2 , 3 ; cf. 6 1 , 7 ) ; t h e y d o n o t sin ( 5 , 8 . 9 ; 8 2 , 3 . 4 ; 9 9 , 1 0 )
b u t h a v e r i g h t e o u s n e s s ( 3 2 , 3 ; 8 2 , 3 . 4 ; 9 9 , 1 0 ) ; t h e y will have h u m i l -
60 O. Neugebauer, 'Astronomical' Chapters, p.31 designates 80,1 as "concluding

speech of Uriel" and points out that 80,2-82,3 represents "an intrusion of non-
astronomical material: apocalyptic and again concluding words to Methuselah".
61 Israel and her history are described, under pseudonyms, in the Dream Visions in
89,16-71 (from the Exodus to the destruction of Jerusalem).
62 On 6 1 , 1 - 1 3 see R.A. Coughenour, £nocft and Wisdom, pp.l 19-124.
63 On the term 'secret* in En(eth) see R.A. Coughenour, o.c, p p . 1 5 7 - 1 5 9 .
The Ethiopic Book of Enoch 1 05
i t y ( 5 , 8 ) , p e a c e ( 5 , 9 ) , j o y a n d gladness (5,9) a n d e t e r n a l life ( 3 7 , 4 ;

58,3).
T h e e t h i c a l d i m e n s i o n , or r a t h e r f o u n d a t i o n , of w i s d o m in E n
b e c o m e s o b v i o u s w h e n we c o n s i d e r t h e n u m e r o u s e t h i c a l a d m o n i
t i o n s ( 5 , 4 - 9 ; 1 0 , 1 5 ; 7 9 , 1 ; 8 1 , 1 ; 8 2 , 1 ; 9 1 - 1 0 5 ) . In m a n y cases o n o -
m a s t i c a a n d astral or c a l e n d a r o b s e r v a t i o n s are c o n n e c t e d w i t h
e t h i c a l a d m o n i t i o n s (cf. 2 - 5 ; 4 1 , 3 - 9 ; 4 3 - 4 4 ; 5 2 ; 5 9 ; 6 0 , 1 1 - 2 3 ; 8 0 , 2 -
8; 81,4; 82,2-4)^.
In En w i s d o m h a s , for t h e first t i m e , a n e w d i m e n s i o n : a n escha
tological o n e ^ ' . W i s d o m c h a r a c t e r i z e s t h e c h o s e n a n d t h e r i g h t e o u s
o n e s w h o will i n h e r i t t h e e a r t h ( 5 , 7 - 9 ; 9 1 , 1 0 ; cf. 9 2 , 1 ) . E s c h a t o l
ogical w i s d o m is also p r o m i n e n t in t h e A p o c a l y p s e of Weeks^^.
W i t h regard t o t h e 6 t h w e e k we have a r e f e r e n c e t o t h o s e w h o
" g o d l e s s l y forsake w i s d o m " ( 9 3 , 8 ) . In 9 3 , 1 0 ^ ^ t h e " e l e c t r i g h t e o u s "
f r o m t h e " e t e r n a l p l a n t of r i g h t e o u s n e s s " (i.e. Israel, cf. 9 3 , 5 ) ^
receive, b y r e v e l a t i o n , p e r f e c t ( " s e v e n f o l d " ) " w i s d o m " w h i c h con
sists of p h y s i c a l , a p o c a l y p t i c , a n d m y s t i c a l s p e c u l a t i o n s . In t h e
S i m i h t u d e s w i s d o m is also of e s c h a t o l o g i c a l i m p o r t a n c e . 4 8 , 1 de
scribes h o w t h e i n e x h a u s t i b l e " f o u n t a i n of r i g h t e o u s n e s s " in
paradise^^ is s u r r o u n d e d w i t h m a n y " f o u n t a i n s of w i s d o m " f r o m
w h i c h "all t h e t h i r s t y " d r i n k w h o t h e n , after h a v i n g b e e n filled
w i t h w i s d o m , dwell w i t h t h e r i g h t e o u s . T h e Elect O n e or t h e S o n
of M a n is closely a s s o c i a t e d w i t h w i s d o m as well^": h e is " n a m e d "
6 4 See particularly C. Miinchow, Ethik, p p . l 6 - 4 2 passim w h o emphasizes that the

apocalypse of En(eth) with its correlation of eschatology and ethics incorporated
sapiential traditions and material alongside prophetic traditions. He concludes that
"das apokalyptische Weltbild ... gibt mit seiner theozentrischen Ausrichtung den
theologischen Rahmen fiir die Tradierung ethischer Aussagen ab, in den sich nun
aus der prophetischen Tradition stammendc Gattungcn ... sowie weisheitliches Tra-
ditionsgut einordnen lassen" (p.41).
6 5 This is stressed by A. Theochares, "Concept of Wisdom", 1 9 7 2 , pp.302-311 ;R.A.
Coughenour, Enoch and Wisdom, p . 1 8 2 ; M. Kiichler, Weisheitstraditionen, pp.76-
79 ;C. Munchow, o.c, p p . 2 4 f . , 4 1 .
66 Cf. F. Dexinger, Offene Probleme, 1 9 7 7 , p p . l 8 3 f .
67 On 9 3 , 1 0 see F. Dexinger, o . c , p p . 1 3 3 - 1 3 5 .
68 This is a reference to the specific group within Israel whose spiritual, intellectual,
and religious viewpoints are responsible for the Apocalypse of Weeks.
69 C f . J . Theisohn,Derauserwdhlte Richter, 1 9 7 5 , p.226 n.l 1.
70 Cf. generally J. Theisohn, o.c, p p . 1 2 6 - 1 3 9 . See also W.D. Davies, Torah in the
Messianic Age, p.41 ; R.J. Banks, Jesus and the Law, p . 6 9 . As regards the Son of
Man in Enoch see now J J . Collins, "The Heavenly Representative: The 'Son of Man'
in the Similitudes of Enoch", Ideal Figures in Ancient Judaism, ed. J.J. Collins et
in t h e c o n t e x t of t h e " f o u n t a i n of r i g h t e o u s n e s s " a n d t h e " f o u n

tains of w i s d o m " ( 4 8 , 1 - 2 ) , w i s d o m is p o u r e d o u t o n h i m ( 4 9 , 1 ) ,
he is p o w e r f u l in all t h e " s e c r e t s (!) of r i g h t e o u s n e s s " ( 4 9 , 2 ) , a n d
in h i m dwells " t h e spirit of w i s d o m , a n d t h e spirit w h i c h gives
insight, a n d t h e spirit of u n d e r s t a n d i n g " ( 4 9 , 3 ) , a n d h e u t t e r s "all
t h e secrets of w i s d o m " ( 5 1 , 3 ) .
5.2.3. The concept of law. In E n ( e t h ) t h e law is p r i m a r i l y , b u t

n o t exclusively, u n d e r s t o o d as t h e universal a n d c o m p r e h e n s i v e
o r d e r of t h e e n t i r e c r e a t i o n ^ ' . C r e a t i o n is " O f f e n b a r u n g des G e h o r -
sam h e i s c h e n d e n u n d G e h o r s a m f i n d e n d e n , h e r r s c h e r h c h e n u n d
s c h o p f e r i s c h e n Willens G o t t e s " ' ^ . T h e c o m m u n i c a t i o n of t h e cos
mic c o n f o r m i t y t o t h e n a t u r a l laws can be r e g a r d e d as c o m m u n i c a
t i o n of T o r a h as w e l l ' " .
In t h e B o o k of N o a h n a t u r e is d e s c r i b e d as b e i n g m o v e d b y
G o d ' s angel o n t h e basis of t h e divine c o m m a n d ( 6 0 , 1 1 - 2 2 ; 6 6 , 1 - 2 ;
6 9 , 2 1 - 2 5 ) . T h e i m p o r t a n c e of this divine c o m m a n d is stressed ( 6 9 ,
15-21.25).
T h e c o s m o l o g i c a l p a r t s of E n ( e t h ) e m p h a s i z e t h a t t h e w o r l d is
m o v e d b y h e a v e n l y beings ( 1 8 , 1 - 5 ; cf. 7 5 , 1 ) . All d a y s a n d seasons
are u n d e r t h e d o m i n i o n of m i g h t y angels ( 7 2 , 3 ; 7 5 , 1 ; 8 0 , 1 ; 8 2 , 4 . 7 -
1 0 ) . T h e s e h e a v e n l y spirits t h e r e b y fulfill a " l a w " w h i c h h a d b e e n
given t o t h e m : t h e " l a w s " a n d " f u n c t i o n s " of t h e stars ( 3 3 , 3 - 4 ) ,
t h e " l a w " of t h e sun a n d m o o n ( 7 3 , 1 ) , t h e " l a w " of t h e w i n d s
( 7 6 , 1 4 ) , " t h e w h o l e law of t h e stars of h e a v e n " ( 7 9 , 1 - 2 ) , t h e " e n
tire l a w of t h e s t a r s " ( 8 0 , 7 ) . T h i s law is b i n d i n g : t h e stars (= angels)
al., 1 9 8 0 , pp.l 11-133 who points out that the righteousness of the Son of Man
entails wisdom and knowledge ( p . l 18).
71 See M. Limbeck, Ordnung, 1 9 7 1 , pp.6S-71 and C . Miinchow, Ethik, 1 9 8 1 , p p . 2 5 ,
39f. for the following analysis. Cf. also S. Aalen, Begriffe, p . 1 7 7 . - We are aware of
the lexical difficulties regarding the establishing of the concept of law in En(eth).
In the Ethiopic version the terms cheg (= hebr. p i n ) and "êrit (= Mosaic law) are
missing; the terms j/iere<ât (= ra£i<r, Siadi^Kn, i'Ooq) and teêzaz {= evirayri,
ivroXrj, npdaTaytia) which can be used as synonyms (cf. 80,4ff.) are rather com
m on and can refer to (1) the cosmic order, (2) the orders and commands of God in
general, and (3) the law in an absolute sense. For details see C. Munchow o.c.
p.39.
72 M. Limbeck, o . c , p . 6 4 .
73 Cf. C. .Miinchow, o . c , p.40 referring to "die kosmische Aufwcitung des Geset-
zesbcgriffes, die das Gesetz und die Ordnung des Kosmos mit dem apokalyptischen
Weltbild verbindet" (ibid.).
The Ethiopic Book of Enoch 107
w h i c h rose t o o late (i.e. w h i c h did n o t c o m p l y w i t h t h e i r law) are

b e i n g p u n i s h e d ( 1 8 , 1 1 - 1 6 ; 2 1 , 1 - 6 ; 8 0 , 1 - 6 ; cf. 4 1 , 5 - 6 ) . But it is n o t
o n l y t h e stars, t i m e , or t h e e l e m e n t s of n a t u r e w h i c h s t a n d u n d e r
G o d ' s c o m m a n d a n d rule: t h e divine p r e d e s t i n a t i o n of m a n is also
referred to ( 3 9 , 8 ; cf. 8 1 , 1 - 2 ; 9 0 , 4 1 ) . This p r e d e s t i n a t i o n , h o w e v e r ,
d o e s n o t lead t o i n d e c i s i o n or i n a c t i v i t y o n t h e p a r t of m a n . O n
t h e c o n t r a r y , e a c h individual c r e a t e d being a t t a i n s p e r f e c t i o n b y
c o m p l y i n g with its/his law ( 3 9 , 9 ; cf. as c o n t r a s t 80,4-6)^*.
T h u s , in E n ( e t h ) e v e r y t h i n g a n d e v e r y b o d y is u n d e r G o d ' s o n e
law. T h e fulfilment of this law b y n a t u r e can b e c o m e a m o d e l a n d
e x a m p l e for m a n .
Thus we read in 2,1-2: "Observe everything that takes place in the heaven, how
they do not change their orbits (and the luminaries which are in the heaven), how
they all rise and set in order each in its season, and transgress not against their ap
pointed order. Behold the earth, and give heed to the things which take place upon it
from first to last, how steadfast they are, how none of the things upon earth change,
but all the works of God appear to y o u " .
T h e n o n - o b s e r v a n c e of t h e c o s m i c o r d e r , o n t h e p a r t of m a n , is
sin ( 7 5 , 2 ; 8 0 , 7 ; 8 2 , 1 - 5 ) . T h e stars (angels) preserve a m o n g t h e m
selves faithfulness ( 4 1 , 5 - 6 ; 4 3 , 1 - 2 ) . F o r m a n , t h e a b s o l u t e integra
t i o n i n t o t h e c o u r s e of t h e w o r l d is of salvational s i g n i f i c a n c e ^ ' .
S i n c e t h e different p a r t s of E n ( e t h ) , insofar as t h e y c o n t a i n al
lusions t o c o n t e m p o r a r y e v e n t s , always s e e m to side w i t h t h e has
idim a n d t h e n w i t h t h e Pharisees''^, it is s t r i k i n g t h a t t e r m s like
c o v e n a n t , Israel, or T o r a h are nearly t o t a l l y a b s e n t " . T h e p a r t i c u
laristic d i m e n s i o n of the law is t h e r e f o r e m o r e implicit t h a n e x p l i c i t .
In 8 9 , 2 1 - 3 8 the Exodus event, described in pseudonyms, is closely bound up with
the giving of the law on Sinai^*. References to the Torah are to be seen in 5,4; 9 4 , 6 ;
74 Cf. M. Limbeck, Ordnung, p.68; contra D. Rossler, Gesetz, pp.58f.

75 M. Limbeck, Ordnung, pp.70f. stresses, however, that the main purpose of En(eth)
is not (!) to bring man into harmony with the cosmos as the law and the fulfilment
of the law have "nicht schon einen Eigenwert". The aim of En(eth) is the glorifica
tion and the praise of God (cf. 3 6 , 4 ; 4 1 , 7 ) .
76 Cf. A. Nissen, "Tora", NovTest 9 ( 1 9 6 7 ) 247; K. Schubert, Religionsparteien, p.28
(with regard to the Similitudes).
77 Cf. A. Jaubert, La notion d'Alliance dans le judaisme aux abords de I'ere chre-
tienne, 1 9 6 3 , pp.261f. ;A. Nissen, a . c , p.248 with n . 2 ; M . Limbeck, o.c, p . 7 2 .
78 As in J u b 1,48-50; AssMos 3 , l l f f . ; 4Ezra 5 , 2 7 ; 9,29ff.; l4,Sff. Cf. R.J. Banks,
Jesus and the Law, p.30. It is unwarranted, however, to conclude from this one
pericope in En(eth) that election is subordinated to the law (contra R.J. Banks,
o . c , p.30).
9 9 , 2 . 1 4 ; 108,1^9 In 5,4 the wicked are described as having transgressed the law of
the Lord. 9 3 , 6 emphasizes the eternal character of the law, clearly referring to the law
given o n Sinai which was binding for all time. In 9 9 , 2 the wicked are condemned be
cause they "pervert the words of uprightness" and "transgress the eternal law". 9 9 , 1 4
refers to the law as "the measure and eternal heritage of their fathers". 108,1 men
tions that "in the last days" some will keep the law.
This e v i d e n c e s h o w s t h a t " i m BewuBtsein j e n e r K r e i s e , d e r e n

D e n k e n sich in 1 H e n zu W o r t m e l d e t , spieUe die T h o r a offen-
s i c h t h c h k e i n e d e r a r t (!) d o m i n i e r e n d e RoUe, dafi sich der e i n z e l n e
ausschlieidich d u r c h sie v o n G o t t in A n s p r u c h g e n o m m e n verstan-
den hatte"*«.
T h e law has an e s c h a t o l o g i c a l p e r s p e c t i v e as well. T h e T o r a h is
t h e m e a n s a n d m e a s u r e of t h e j u d g m e n t . T h i s role of t h e law is im
pUed in 5 , 4 ; 9 9 , 2 . 1 4 * * . T h e law is e t e r n a l l y valid ( 9 3 , 6 ; 9 9 , 2 . 1 4 ) * ^ .
W i t h regard t o t h e S o n of M a n it has t o be p o i n t e d o u t t h a t even
t h o u g h h e is o n l y a s s o c i a t e d w i t h w i s d o m ( 4 8 , 1 - 2 ; 4 9 , 1 - 3 ; 5 1 , 3 )
and with righteousness (39,6; 48,1-2; 4 9 , 2 ; 5 3 , 7 ; 71,14.16)^', " w e
c a n n o t d o u b t t h a t for t h e a u t h o r of t h e S i m i l i t u d e s t h e r i g h t e o u s
are t h o s e w h o h a v e b e e n faithful t o t h e T o r a h a n d it is in accor
d a n c e w i t h t h e T o r a h , we can be s u r e , t h a t t h e Elect O n e shall j u d g e
(see 3 8 , 2 ; 3 9 , 6 ; 4 6 , 2 ; 5 3 , 6 ) " * * .
T h e f u n c t i o n of t h e law is, a p a r t from t h e c o s m o l o g i c a l signi
ficance, p r i m a r i l y an ethical o n e : t h e law is t h e n o r m a n d m o t i v e of
m o r a l a n d social c o n d u c t . T h e law is l i n k e d w i t h Hsts of c o m p i l a
t i o n s of b o t h p o s i t i v e ( 9 1 , 3 - 1 9 ) a n d negative ( 9 4 , 6 - 1 1 ; 9 5 , 1 - 7 ; 9 6 ,
4 - 8 ; 9 9 , 1 - 1 6 ; 1 0 0 , 7 - 1 0 ) e t h i c a l m a x i m s w h i c h o f t e n recall t h e
basic m o r a l i n j u n c t i o n s of t h e D e c a l o g u e a n d of t h e p r o p h e t s , a n d
w h o s e form has m u c h in c o m m o n w i t h similar lists in t h e w i s d o m
79 Cf. R.H. Charles, APOT 2 (1913) 1 9 0 , 2 6 3 , 2 7 0 ; A. Nissen, a . c , p.248 n.2 ;M. Lim
beck, o . c , p . 7 2 ; R J . Banks, o . c , p . 3 0 .
8 0 M. Limbeck, o . c , p . 7 2 .
81 The judgment o n the basis of one's works is referred to, or implied, in 1,9 ; 13,6;
3 8 , 2 - 6 ; 4 1 , 1 ; 8 1 , 2 - 4 ; 9 8 . 6 ; 9 9 , 2 ; 100,7 ; 1 0 3 , 3 ; 104,7. But even those w h o arc faith
ful to the Torah are dependent upon grace and forgiveness (cf. 9 2 , 4 ) . Cf. A. Nissen,
"ToT3.'\ NovTest 9 ( 1 9 6 7 ) 2 6 5 .
8 2 This does not necessarily imply an unhistorical conception of the nature of the law.
Cf. R.J. Banks, Jesus and the Law, p.30 w h o , however, misunderstood A. Nissen
who did not (!) maintain that En(eth) or the other apocalypses did promote an
unhistorical concept of law.
8 3 Cf. R.J. Banks, o . c , p . 6 9 .
84 W.D. Davies, Torah in the Messianic Age, p . 4 2 ; cf. also J.J. Collins, "Heavenly
Representative", 1 9 8 0 , p.l 19.
The Ethopic Book of Enoch 1 09
l i t e r a t u r e * ' . Tiie T o r a h is clearly t h e s t a n d a r d a n d m e a s u r e of t h e

i n j u n c t i o n s . C o n d e m n e d are theft a n d e n r i c h m e n t ( 9 7 , 8 ; 1 0 2 , 9 ) ,
o p p r e s s i o n a n d e x p l o i t a t i o n of t h e p o o r ( 9 6 , 5 ; 9 9 , 1 2 - 1 3 ) , unjust
j u d g m e n t ( 9 5 , 6 ) , d e c e p t i o n a n d fraud (94,6: 96,7), hate (95,2),
m u r d e r ( 9 9 , 1 5 ) , hes ( 9 5 , 6 ; 1 0 4 , 9 ) , false m e a s u r e s ( 9 9 , 1 2 ) , w r o n g
c a l c u l a t i o n of t h e c a l e n d a r ( 8 7 , 5 ) , a l t e r a t i o n a n d w r o n g i n t e r p r e t a
t i o n of t h e T o r a h ( 1 0 4 , 1 0 ; 1 0 8 , 6 ) , magic a n d a s t r o l o g y ( 7 - 8 ; 9 , 8 ) ,
b l a s p h e m y a n d h y b r i s ( 1 , 9 ; 6 8 , 4 ; 1 0 1 , 3 ) * ^ . H o w e v e r , t h e r e is a
" m a r k e d f r e e d o m f r o m casuistry in a n y highly d e v e l o p e d f o r m " * ^ .
5 .2.4. Wisdom and law. It has b e e n m a i n t a i n e d t h a t in E n ( e t h ) ,

as a n e x c e p t i o n w i t h regard t o t h e o t h e r a p o c a l y p s e s , t h e l a w is
n o t i d e n t i f i e d w i t h wisdom**. Even t h o u g h t h e i d e n t i f i c a t i o n is
n o t as e x p l i c i t as in Sir or Bar it is nevertheless i m p h c i t in a n u m
b e r of passages.
I n 5 , 3 4 t h e p h r a s e " c o m m a n d m e n t s of t h e L o r d " , h e r e t o be
u n d e r s t o o d as " t h e creative w o r d w h i c h has e s t a b h s h e d t h e ge
neral o r d e r of t h e c r e a t e d w o r l d a n d b y w h i c h it o p e r a t e s , t h e s u b
s t a n t i a l w o r d t h a t o r d e r s t h e societal life of m a n k i n d s h a p e d b y
T o r a h " * ^ , o c c u r s in a p a r a b l e s e t t i n g f o r t h t h e results of t h e ' t w o
w a y s ' w h i c h also e m p l o y s e m p i r i c a l o b s e r v a t i o n s for ethical pur
p o s e s : t h e c o m m a n d m e n t s of t h e L o r d are seen as w i s d o m ^ " .
85 Cf. R.J. Banks, o.c, p . 5 2 , and C. Munchow, Ethik, p.40 who states that even
though the Torah is not quoted in En(eth) it is obvious that the admonitions in
En(eth) can be phrased as general' as they are only because they refer to the pre
supposed and known Torah of Moses, without quoting it expressis verbis. It is in
consistent, however, when Miinchow asserts that "die ethische Belehrung der
Apokalyptik ist also nicht Tradition des Mosegesetzes, sondern verschiedenartige
Traditionen (i.e. cosmological and sapiential ones) entfalten das fiir die Apokalyp
tik typische Gottesverstandnis ... und Geschichtsverstandnis, das die Grundlage
abgibt, um das Handcin zu motivieren und zum Tun entsprenchend der Tora
aufzurufen" (ibid.).
86 Cf. A. Nissen, "Tora", NovTest9 (1967) 262f. G.W.E. Nickelsburg, "The Apocalyp
tic Message of 1 Enoch 9 2 , 1 0 6 " , CBQ 39 (1977) 311 points out that misdeeds of
the wicked are often social in nature (95,5-6; 9 6 , 5 ; 9 7 , 8 ; 9 8 , 1 3 ; 9 9 , 1 1 - 1 2 . 1 6 ;
100,7-8), but that the sins of the wicked also have theological dimensions ( 9 6 , 7 ;
9 8 5 - 1 1 . 1 4 - 1 5 ; 9 9 , 1 4 ) . Contra R.J. Banks, Jesus and the Law, p.53 w h o states that
the single virtues and vices which are listed in En(eth) are all of a social nature only.
87 R.J. Banks, o . c , p.53.
88 Cf. R.J. Banks, o . c , p.69; U. Luck, "Weltverstandnis", ZThK 73 ( 1 9 7 6 ) 2 9 2 ;
M. Kiichler, Weisheitstraditionen, p.80.
89 R.A. Coughenour, Enoch and Wisdom, p.l 1 7.
9 0 Cf. R.A. Coughenour, o . c , p p . l 1 6 f . , l 7 8 .
In 5,8-9 w i s d o m is closely c o r r e l a t e d w i t h t h e a b s t a i n i n g from

sin w h i c h will b e c h a r a c t e r i s t i c of t h e elect a n d w h i c h is c o n n e c t
ed w i t h t h e k e e p i n g of t h e c o m m a n d m e n t s of 5 , 4 .
I n 4 2 , 1 - 3 w i s d o m is p i c t u r e d as t h e o p p o s i t e of u n r i g h t e o u s n e s s
w h i c h implies t h a t w i s d o m a n d r i g h t e o u s n e s s are closely r e l a t e d .
A n d r i g h t e o u s n e s s surely i m p h e s a n d p r e s u p p o s e s a n d results in
t h e k e e p i n g of t h e law. This c o r r e l a t i o n of w i s d o m a n d r i g h t e o u s
ness is c o n f i r m e d b y 4 8 , 1 .
T h e S o n of M a n is c h a r a c t e r i z e d b o t h b y w i s d o m a n d b y righ
teousness (49,1-3).
I n 6 1 , 1 - 1 3 t h e c o m m a n d m e n t s are also seen as w i s d o m ^ * : t h e
" m e a s u r e s " , " c o r d s " , a n d " r o p e s " are G o d ' s i n s t r u m e n t of j u d g
m e n t ( w h i c h is l i n k e d w i t h t h e " r i g h t e o u s l a w " a n d t h e " c o v e
n a n t " of 6 0 , 6 ) , a n d (!) of w i s d o m .
I n 8 1 , 1 - 4 the c o m m a n d m e n t s of t h e L o r d are identified w i t h
' s p e c i a l ' w i s d o m ( w h i c h is q u i t e different from t h e D e c a l o g u e ! ) ^ ^ .
In 9 1 , 1 0 ; 9 2 , 1 ; 9 3 , 1 0 (cf. t h e c o n t r a s t in 9 3 , 8 ) w i s d o m is again
c o r r e l a t e d w i t h r i g h t e o u s n e s s . I n 9 4 , 1 - 5 t h e " p a t h s of r i g h t e o u s
n e s s " are l i n k e d w i t h w i s d o m .
9 9 , 1 0 also i m p h e s the i d e n d f i c a t i o n of T o r a h a n d w i s d o m ^ ' :
t h o s e w h o " a c c e p t t h e w o r d s of w i s d o m a n d u n d e r s t a n d t h e m "
also " o b s e r v e t h e p a t h s of t h e M o s t High, a n d walk in t h e p a t h of
his r i g h t e o u s n e s s " . 1 0 4 , 1 2 again links r i g h t e o u s n e s s w i t h w i s d o m .
T h u s , it c a n be s t a t e d t h a t in E n ( e t h ) " w i t h W i s d o m . . . goes
t h e T o r a h in its fulness"^*. W i s d o m is "given in a n d f o u n d b y
doing Torah"95.
T h e universalistic d i m e n s i o n of t h e i d e n t i f i c a t i o n of l a w a n d
w i s d o m is e v i d e n t : b o t h realms are o n e in t h e divine creative
w o r d w h i c h e s t a b h s h e d a n d w h i c h rules t h e c o s m o s , o r d e r i n g
e v e r y t h i n g from the stars d o w n t o man^^. T h e c o r r e l a t i o n of wis
d o m a n d l a w in this c o n t e x t can b e f o u n d in 5 , 3 - 4 ; 8 1 , 1 - 4 .
91 Cf. R.A. Coughenour, o . c , pp.l 1 9 - 1 2 4 , 1 7 8 .

92 Cf. R.A. Coughenour, o . c , p p . l 2 5 f . , 1 7 8 .
93 Cf. A. Nissen, "Tora", NovTest 9 ( 1 9 6 7 ) 2 5 9 .
94 W.D. Davies, Torah in the Messianic Age, p.43.
95 R.A. Coughenour, Enoch and Wisdom, p . l 8 2 . His statement that "Enoch has taken
over Sirah's identification of Torah and wisdom, understainding by it both the
Decalogue and the more inclusive Mosaic law" (p. 128) is difficult to defend, formu
lated as it is, since the evidence with regard to the concept of law/Torah is rather
scanty.
9 6 Cf. C. Miinchow, Ethik, p.25 w h o understands the conception of Torah, as both
The Ethopic Book of Enoch 111
T h e p a r t i c u l a r i s t i c d i m e n s i o n is t o b e s e e n in t h e fact t h a t b o t h
w i s d o m a n d law are characteristics n o t of all t h e " w i s e of m a n
k i n d " b u t r a t h e r of t h e c h o s e n r i g h t e o u s o n e s ( i m p h e d : from Is
r a e l ) . T o b e filled w i t h w i s d o m is e q u i v a l e n t t o b e i n g righteous
( 4 8 , 1 ) . W i s d o m a n d r i g h t e o u s n e s s , i m p l y i n g t h e a b s t i n e n c e from
sin w h i c h is faithfulness t o t h e law (cf. 5 , 8 - 9 ) , are c o r r e l a t e d in
all p a r t s of E n ( e t h ) : in t h e early p o r t i o n s ( 1 4 , 1 - 3 ; 8 2 , 2 - 4 ; 9 1 , 1 0 ;
9 2 , 1 ; 9 3 , 1 0 ; 9 4 , 1 - 5 ; 9 9 , 1 0 ; 1 0 4 , 1 2 ; c f . 5,8-9) as well as in t h e later
Similitudes (42,1-3; 48,1 ; 4 9 , l - 3 ; 6 1 , 1 - 1 3 ; 63,3).
T h e theological d i m e n s i o n consists in t h e c o m m o n origin a n d
basis of law a n d w i s d o m : Y a h w e h , t h e C r e a t o r , t h e L o r d of his
p e o p l e . T h e r i g h t e o u s a n d t h e wise share t h e s a m e fruit a n d bless
i n g : hfe ( 5 , 8 - 9 ) , e t e r n a l life ( 3 7 , 4 ; 5 8 , 3 ) , a n d p e a c e a n d j o y ( 5 , 9 ) .
T h e e t h i c a l d i m e n s i o n of this c o r r e l a t i o n is e x p r e s s e d in t h e
close r e l a t i o n s h i p b e t w e e n w i s d o m a n d righteousness w h i c h im
p h e d o b e d i e n c e t o t h e law. W i s d o m is i d e n t i c a l w i t h t h e a v o i d a n c e
of sin ( 5 , 8 - 9 ) . W i s d o m e x c l u d e s i n i q u i t y ( 4 2 , 1 - 3 ) . Where r i g h t e o u s
ness is, w i s d o m is, a n d t h e wise a r e , w h e r e t h e r i g h t e o u s are ( 4 8 , 1 ) .
T h e c h o s e n r i g h t e o u s possess perfect w i s d o m ( 9 3 , 1 0 ) . T h e wise
w a l k o n t h e p a t h s of righteousness a n d are closely l i n k e d w i t h
" h g h t " w h i c h signifies a m o r a l o r ethical rehgious quality^''. F o r
t h e c h o s e n a n d t h e r i g h t e o u s w h o are wise t h e r e will be h g h t ( 5 ,
6 - 9 ) ; t h e g o o d , i.e. t h e r i g h t e o u s , are t h e " g e n e r a t i o n of light"^*
a n d will s h i n e w h e r e a s t h e sinners will b e t h r o w n i n t o d a r k n e s s
( 1 0 8 , 1 1 - 1 4 ) ; t h e righteous will be " i n t h e light of t h e s u n " a n d are
c h a r a c t e r i z e d b y the " l i g h t of e t e r n a l h f e " a n d t h e " h g h t of u p
rightness" (58,3-6).
I n E n ( e t h ) t h e c o r r e l a t i o n of w i s d o m a n d l a w (righteousness) is
also c h a r a c t e r i z e d b y a n e s c h a t o l o g i c a l d i m e n s i o n w h i c h is d u e t o
t h e fact t h a t E n ( e t h ) is a n a p o c a l y p s e . T h e lot of t h e wise a n d of
t h e righteous is t h e s a m e : t h e y will have j o y a n d p e a c e a n d e t e r n a l
life a n d wiU i n h e r i t t h e e a r t h ( 5 , 7 - 9 ; 9 1 , 1 0 ) , w h e r e a s t h e sinners
a n d t h e foolish are c o n d e m n e d ( 9 8 , 6 - 1 0 ) . In t h e S i m i h t u d e s , t h e
ethical and cosmological law in En(eth), as further development of sapiential no

tions assimilating thoughts of the stoic-platonic popular philosophy.
97 C f . S . A a l e n , B e ^ / / e , p p . l 7 7 - 1 7 9 .
98 Cf. the phrase "children of uprightness" ( 1 0 5 , 2 ) , "children of righteousness" ( 9 3 , 2 ) ,
"children of heaven" ( 1 0 1 , 1 ) .
Elect O n e is very closely associated w i t h b o t h w i s d o m a n d right

eousness^.
5.2.5. Summary. In E n ( e t h ) t h e w i s d o m t r a d i t i o n has h a d m a n y

influences on t h e c o n t e n t a n d o n t h e form of different p o r t i o n s
of this c o m p o s i t e a p o c a l y p s e . T h e w i s d o m c o n c e p t is c h a r a c t e r
ized p r i m a r i l y b y a c o s m i c o r i e n t a t i o n b u t is also closely r e l a t e d
w i t h t h e r i g h t e o u s o n e s of G o d ' s p e o p l e . N e w is the eschatological
a s p e c t of w i s d o m in E n ( e t h ) : t h e elect r i g h t e o u s o n e s w h o wiU b e
r e d e e m e d a n d a w a r d e d e t e r n a l life are filled w i t h w i s d o m , a n d t h e
S o n of M a n is also closely associated w i t h w i s d o m .
T h e l a w p e r se o c c u r s r a t h e r s e l d o m a n d signifies first of ^dl t h e
c o m p r e h e n s i v e o r d e r of c r e a t i o n . T h e law as Mosaic T o r a h is m o r e
i m p l i e d t h a n clearly referred t o . H o w e v e r , it is o b v i o u s l y p r e s u p
p o s e d as t h e decisive n o r m of all social b e h a v i o u r as well as t h e
m e a s u r e of t h e future j u d g m e n t . T h e last f u n c t i o n of t h e l a w
s h o w s t h a t it has also a n e s c h a t o l o g i c a l d i m e n s i o n .
T h e i d e n t i f i c a t i o n of the law (righteousness) w i t h w i s d o m is
p r i m a r i l y tied u p w i t h t h e e t h i c a l s t a n d a r d ( s ) w h i c h t h e L o r d has
i m p o s e d u p o n his p e o p l e . B u t it also has a universal a n d even a n
eschatological dimension.
5 . 3 . T h e Psalms of S o l o m o n
T h e c o l l e c t i o n of PsSal*°*' was originally w r i t t e n in Hebrew**'*
99 W.D. Davies, Torah in the Messianic Age, p.42 states that "the association of the
Elect One with wisdom may also be significant because from eau-ly times wisdom
had been associated with Torah". Pace J J . Collins, "Heavenly Representative",
1980, p . l 8 8 w h o asserts that the identification of wisdom and law is "not apparent"
in the Similitudes: granted that the identification is not stated explicitly, it can still
be argued that it is imphed, since the Son of Man is related to both wisdom and
righteousness, with the latter presupposing fidelity to the law.
100 See generally G.B. Gray, "The Psalms of Solomon", APOT 2 ( 1 9 1 3 ) 6 2 5 - 6 3 0 ;
J. Viteau, Les Psaumes de Salomon, DEB 1 / 4 , 1 9 1 1 , p p . l - 2 5 2 ; A.M. Denis, Introduc
tion, pp.60-69; L. Rost, Einleitung, p p . 8 9 - 9 1 ; O. Eissfeldt, £mfcrtttn?, p p . 8 2 6 - 8 3 1 ;
J.H. Charlesworth, Pseudepigrapha, p p . 1 9 5 - 1 9 7 ; S. Holm-Nielsen, "Die Psalmen
Salomos", JSHRZ IV/2 ( 1 9 7 7 ) 5 1 - 5 9 ; idem, "Religiose Poesie des Spatjuden-
tums",/4A'RI^TI/19,l ( 1 9 7 9 ) 172-180;G.W.E. Nickelsburg.LiYeraiure, p p . 2 0 3 - 2 1 2 .
101 Cf. G.B. Gray, o.c, p.627; J. Viteau, o.c, p p . 1 0 5 - 1 2 5 ; A..M. Denis, o.c, p.63;
S. Holm-Nielsen,/S///?Z IV/2 (1977) 5 1 , 5 3 f . ; J . H . C h a r l e s w o r t h , o . c , p . l 9 5 .
The Psalms of Solomon 113
b u t is e x t a n t t o d a y o n l y in Greek*"^ a n d in S y r i a c * ° ' . T h e 18
p s a l m s w e r e p r o b a b l y w r i t t e n b y several authors**** w h o w e r e re
l a t e d t o Pharisaic circles**''. T h e i r life-setting was t h e s y n a g o g u e
services'*'^. T h e y o r i g i n a t e d in Palestine, p r o b a b l y in Jerusalem'*'^,
a n d w e r e c o m p o s e d in t h e m i d d l e d e c a d e s of t h e first c e n t u r y
B.C.**'*. T h e theological e m p h a s i s is o n t h e r i g h t e o u s n e s s of
God*''^ a n d o n t h e r e l a t i o n s h i p b e t w e e n t h e p i o u s a n d t h e god
less***'.
5.3.1. The law. In PsSal 7,9 t h e t e r m ^vyov " y o k e " c o u l d be a

r e f e r e n c e t o t h e law***. I n 8,32 w e have an a m b i g u o u s r e f e r e n c e
t o t h e law in r d /cpt/Lzara**^. 1 0 , 4 refers to t h e witness t o G o d ' s
m e r c y w h i c h is to be f o u n d " i n t h e law of t h e e t e r n a l c o v e n a n t "
(ev v6^lc^J Stai^TjKTjc alojvlov) i.e. in t h e T o r a h * * ' . 14,2 refers t o
102 Cf. the edition by A. Rahlfs, Septuaginta, 2, p p . 4 7 1 - 4 8 9 .

103 We use the translations of G.B. Gray, APOT 2 (1913) 6 3 1 - 6 5 2 ; J. Viteau, o . c ,
p p . 2 5 3 - 3 7 5 ; S. Holm-Nielsen,/S///JZ I V / 2 (1977) 6 2 - 1 1 2 .
104 Cf. G.B. Gray, o . c , p.628; O. Eissfeldt, o . c , p.830; S. Holm-Nielsen, o . c , p p . 5 1 ,
58f.; J. Schiipphaus, Die Psalmen Salomos: Ein Zeugnis Jerusalemer Theologie
und Frdmmigkeit in der Mitte des vorchristlichen Jahrhunderts, ALGHJ 7, 1977,
p . l 4 2 n.28. The assumption of a single author is defended by J . Viteau, o . c , pp.86-
9 2 ; G. Maier, Mensch, p.281;cf. A.M. Denis, o . c , p . 6 4 .
105 Cf. G.B. Gray, o . c , p . 6 3 0 ; J . Viteau, o . c , p . l 0 6 ; A.M. Denis, o . c , p.64 (with lit.
in n.21); L. Rost, o . c , p.90; G. Maier, o . c , p.295; J. Schupphaus, o . c , p p . l 2 7 -
1 3 7 , 1 4 2 n . 2 8 , 1 5 1 , 1 5 8 ; S. Holm-Nielsen, o . c , p.59; G.W.E. Nickelsburg, o . c , pp.
203,212.
106 Cf. S. Holm-Nielsen, o . c , p . 5 9 ; J . Schiipphaus, o . c , p p . l 5 0 f .
107 Cf. J . Viteau, o . c , p p . 9 2 - 9 4 , 1 0 5 ; G. Maier, o . c , p . 2 8 1 ; A.M. Denis, o . c , p.64; O.
Eissfeldt, o . c , p . 8 3 I ; J . Schupphaus, o . c , p . l 4 2 n.28.
108 Cf. G.B. Gray, o . c , pp.628-630; A.M. Denis, o . c , p.64; L. Rost, o . c , p . 9 0 ; O . E i s s -
feldt, o . c , pp.829f.; J.H. Charlesworth, o . c , p . l 9 5 ; J . Schupphaus, o . c , p p . l 0 5 -
1 0 7 , 1 1 5 f . , 1 2 7 - 1 3 7 ; G.W.E. Nickelsburg, o . c , p . 2 0 3 .
109 Cf. especially H. Braun, "Vom Erbarmen Gottes iiber den Gerechten; Zur Theolo
gie der Psalmen Salomos", ZAfW 4 3 ( 1 9 5 0 / 5 1 ) 1-54.
110 Cf. generally J . Schiipphaus, Psalmen, . After a history of research (pp.l-20)
followed by a detailed analysis of each psalm (pp.21-82), Schupphaus discusses
the two main topics of the righteousness of God and God's help in hostilities (pp.
83-116).
111 Cf. mAb 3,5 m i n also Acts 15,10; Gal 5 , 1 ; c f . J . MiXeau, Psaumes, pp.
290f.; S. Holm-Nielsen, JSHRZ IV/2 ( 1 9 7 7 ) 7 7 . J. Schupphaus, o . c , p.43 n . l 4 5
interprets firco? as " d a s j o c h strafender Ziichtigung in der Geschichte".
112 Translating "decrees" or "Satzungen"; cf. H. Braun, "Erbarmen", ZA'W43 ( 1 9 5 0 /
51) 4 , 3 3 ; M. Limbeck, Ordnung, p.89 n.63. J . Viteau, o.c, p . 3 0 1 ; G.B. Gray, APOT
2 ( 1 9 1 3 ) 6 4 2 ; and J . Schiipphaus, o . c , p.50 translate with "judgments".
113 10,4b is generally regarded as a reference to the Torah; cf. recently J . Schupphaus,
t h e p i o u s w h o " w a l k " (vop€void€V0L<;) in t h e r i g h t e o u s n e s s of

G o d ' s " c o m m a n d m e n t s " {-npoaTayixa) a n d " i n t h e l a w " {ev t^dfico)
w h i c h G o d i m p o s e d u p o n t h e m in o r d e r t h a t t h e y m i g h t live. In
14,6 t h e " s i n n e r s " are c o n t r a s t e d w i t h t h o s e w h o b r e a k t h e law
{napafonoi). T h i s t e r m is r e p e a t e d in 1 7 , 2 4 (e^fri napdvofia). In
1 8 , 1 2 w h i c h is t h e last verse of t h e c o n c l u d i n g doxology*** t h e
o r d e r of t h e "lights of h e a v e n " (v. 10) is described ( v v . l 0 - 1 2 b )
w i t h o u t using a legal t e r m .
T h u s , t h e m a t e r i a l evidence is r a t h e r small a n d d o e s n o t allow
us t o d r a w far-reaching c o n c l u s i o n s w i t h regard t o t h e c o n c e p t
of law in P s S a l ' * ' . Several o b s e r v a t i o n s m a y be m a d e , h o w e v e r .
T h e law has a l w a y s a p a r t i c u l a r i s t i c dimension**^: it is t h e law of
Israel a n d has t o be u n d e r s t o o d in t h e c o n t e x t of t h e c o v e n a n t
(10,4)**^
T h e m a i n f u n c t i o n of t h e l a w is its r o l e as n o r m o f m o r a l a n d
social b e h a v i o u r . I n 1 4 , 2 t h e c o m m a n d m e n t s are l i n k e d w i t h t h o s e
" w h o walk in r i g h t e o u s n e s s " ( T O K iropevofxepoK; iv diKaioavvf}).
T h e a t t i t u d e t o w a r d s t h e law is t h e basis of t h e d i s t i n c t i o n be

t w e e n " s i n n e r s " a n d " r i g h t e o u s " w h i c h c h a r a c t e r i z e s t h e PsSal***.
In the words of J. Viteau, "au point de vue moral, I'homme est juste ou pechcur.
Son libre arbitre et sa conscience ont besoin d'une regie venant du dehors, avec
laquelle il puisse diriger sa vie. Dieu la lui a donnee, c'est la 'loi'. Celui qui observe la
loi est le 'juste'; celui qui la neglige est le 'pecheur' " 1 1 9 .
O.C., p.54. •
114 The doxology in 18,10-14 is probably secondary; c f . J . Viteau, o.c., pp.44f.,373-
3 7 5 ; G.B. Gray, o . c , p p . 6 5 1 f . ; G . Maier, Mensch, p.298; J. Schiipphaus, o . c , p.74.
115 J. Viteau, o . c , p.223 n.l stresses the significance of the law for the theology of the
PsSal by pointing out that 14,2 states that the law gives "hfe".
116 The concept of the divine cosmic order is referred to in the concluding doxology
in 18,10-12 which has, however, no relationship with the preceding statements on
the law. Cf. M. Limbeck, Ordnung, p . 8 9 .
117 As regards the concept of the covenant in PsSal cf. A. Jaubert, Notion, 1963,
pp.253-257.
118 On the godly and the ungodly cf. J. Viteau, Psaumes, pp.51-56; J . Schiipphaus,
Psalmen, p p . 9 4 - 1 0 5 . Schupphaus fails to appreciate the role of the TO/JO? (cf.
pp.100 n . 2 2 9 , 1 2 2 ) . He states that the focus is o n man's basic relationship with God
£ind not (!) o n the "Orientierung an einer gesetzlichen Norm" ( p . I 2 2 ) . However,
even though "die ErfuUung bestimmter Gebote und Satzungen, der Gehorsam
gcgeniiber einem festumrissenen Gesetz" (ibid.) may not have a decisive role to
play, it has to be pointed out that if they were composed in Pharisaic circles (as
Schiipphaus rightly stresses, cf. p p . 1 2 7 - 1 3 7 , 1 5 1 , 1 5 8 ) , the decisive significance of
the law is at least implied. Cf. also G. Maier, Mensch, p . 3 1 9 .
119 J. Viteau, o . c , pp.5 If.
T h i s is c o n f i r m e d b y t h e fact t h a t t h e " s i n n e r s " (djua/OTcoXd?)*^"

a r e d e s c r i b e d as " l a w l e s s " (duoidO';/napduoijoq) in 4 , 9 . 1 1 . 1 9 . 2 3 ;
1 2 , 1 . 3 . 4 ; 1 4 , 6 ; 1 7 , 1 1 . 1 8 . 2 4 . T h e i r b e h a v i o u r is c h a r a c t e r i z e d b y
dvonia ( 1 , 8 ; 2 , 3 . 1 2 ; 9 , 2 ; 1 5 , 8 . 1 0 ) , napavoîa (4,1.12; 8,9; 17,20),
dSi/cia'^* a n d dîapT'ta^^^. T h e y are t h e " u n r i g h t e o u s " (dSixoc)*^'.
T h u s , it can b e c o n c l u d e d e negativo t h a t o b e d i e n c e t o t h e law is
t h e p r e r e q u i s i t e for a g o d l y h f e . T h e " r i g h t e o u s " (6t/<ato<;)*^* a n d
" p i o u s " ( 6 ( 7 i o i ; ) * ^ ' i s d e s c r i b e d e x p l i c i t l y as w a l k i n g in r i g h t e o u s n e s s
w i t h regard t o G o d ' s c o m m a n d m e n t s ( 1 4 , 2 ) . T h e r i g h t e o u s is h n k
ed w i t h t h e fear of t h e L o r d {ipoôvnevof; rbv debvJKvpLOv) and
w i t h his love for God*^^. T h e sinners w h o transgress t h e law d o
n o t fear t h e L o r d ( 4 , 2 1 ) b u t despise h i m ( 4 , 1 1 ; 8 , 1 1 ; 1 7 , 5 ) .
T h e e t e r n a l c h a r a c t e r of t h e law is stressed in 7,9 (cf. 1 0 , 4 ) .
In t h e m e s s i a n i c / e s c h a t o l o g i c a l p e r i c o p e 1 7 , 2 1 - 4 6 t h e law is n o t
given an e x p l i c i t role*^*. T h e M e s s i a h ' ^ is r a t h e r c o n n e c t e d w i t h
r i g h t e o u s n e s s ( 1 7 , 2 3 . 3 2 . 3 7 ; 18,7) a n d w i t h t h e fear of t h e L o r d
( 1 7 , 4 0 ; 18,7)*^°. O n e s h o u l d n o t e , n e v e r t h e l e s s , t h a t t h e Davidic
K i n g is d e s c r i b e d as t h e e n e m y of t h e "lawless n a t i o n s " (e^vq
napdpoiia). A l t h o u g h t h e significance of t h e law m a y b e i m p l i e d
again, n o c o n c l u s i o n can b e based o n t h e e v i d e n c e ' ' ' . F i n a l l y ,
120 1,1; 2 , 1 . 1 6 . 3 4 . 3 5 ; 3 , 9 . 1 1 . 1 2 ; 4 , 2 . 8 ; 12,6; 1 3 , 2 . 5 . 6 . 7 . 8 . 1 1 ; 14,6; 1 5 , 5 . 8 . 1 0 . 1 1 . 1 2 .

13; 1 6 , 2 . 5 ; 1 7 , 5 . 2 3 . 2 5 . 3 6 .
121 2 , 1 2 ; 4 , 2 4 ; 9 . 3 . 5 .
122 1,7; 2 , 7 . 1 6 . 1 7 ; 3 , 1 0 ; 4 , 3 ; 8 , 8 . 1 3 ; 14,6; 1 5 , 1 1 ; 17,20; cf. 17,8. Other terms are
vnef>r)ipavui ( 1 7 , 1 3 ) and aKcLufiaXop ( 4 , 2 3 ) .
123 4 , 1 0 ; 12,5; 1 5 , 4 ; 1 7 , 2 2 . Other descriptive terms for the sinners are <3^|3r)\o<; ( 2 , 1 3 ;
4 , 1 ; 17,45), uireprivJai'Oi; ( 2 , 3 1 ) , and iv^piâpeaKOC (4,7.8.19).
124 SiVaio.;: 2 , 3 4 . 3 5 ; 3 , 3 . 4 . 5 . 6 . 7 . 1 1 ; 4 , 8 ; 9 , 7 ; 10,3; 1 3 , 6 . 7 . 8 . 9 . 1 1 ; 14,9; 15,6.7; 16,15.
125 »aioc: 2 , 3 6 ; 3,8; 4 , 1 . 6 . 8 ; 8 , 2 3 . 3 4 ; 9 , 3 ; 10,5.6; 12,4.6; 1 3 , 1 0 . 1 2 ; 14,3.10; 15,7;
17,16.
126 2 , 3 3 ; 3 , 1 2 ; 4 , 2 3 ; 5 , 1 8 ; 6 , 5 ; 12,4; 13,12; 1 5 , 1 3 .
127 4 , 2 5 ; 6,6; 10,3; 14,1.
128 C f . J . Viteau, ftaumei, p . 8 0 ; W.D. Davies. ToraA, 1 9 5 2 , p . 4 3 .
129 According to J. Schiipphaus, Psalmen, pp.124-126 we have to distinguish a two
fold "Mcssiasbild": the Davidic King w h o comes primarily as a political and military
leader and king, and the Messiah w h o is God's messenger and the perfect example
for the righteous being dedicated primarily to the inner purification, protection,
and guidance of the holy people.
130 In the OT the Messiah is also connected with righteousness (cf. Is 9,7; 11,3-5;
16,5; 32,1 ;Jer 2 3 , 5 ; 3 3 , 1 5 ; Ps 72,1-2) and with the fear of the Lord (cf. Is 11,2-3).
131 R.J. B a n k s , / e i u s and the Law, p.69 n.l agrees that in PsSal the term 'law' is not
emphasized in passages dealing with the messianic period; he says that 'wasdom'
and 'righteousness' are used which are elsewhere equated with the law.
o b e d i e n c e to t h e c o m m a n d m e n t s is said t o lead t o e t e r n a l life ( 1 4 ,
5.3.2. Wisdom. Wisdom t e r m i n o l o g y is u s e d in several passages:

2 , 3 3 e n c o u r a g e s t h o s e w h o fear t h e L o r d " w i t h i n s i g h t " (iv
i-niOT-niiri) t o praise t h e L o r d b e c a u s e h e will s h o w m e r c y t o t h e m
in t h e j u d g m e n t . 4,9 refers t o aoîa. 1 0 , 2 . 3 m e n t i o n s t h e divine
" c h a s t e n i n g " (rratSeta) w i t h w h i c h G o d w a n t s t o " c l e a n s e " ((caiJa-
pia&f\vai) his p e o p l e a n d " m a k e s t r a i g h t t h e w a y s {dboi) of t h e
r i g h t e o u s " , as G o d ' s m e r c y is u p o n t h o s e w h o love h i m in t r u t h .
1 4 , 1 deals w i t h G o d ' s -naibeia as well. 1 6 , 7 . 8 r e s u m e s t h e sapien
tial t o p i c of t h e godless, beguiling w o m a n * ' ' .
In 16.7 we have a plea for preservation from any wicked sin and from every wicked
woman w h o causes the fool (difipova) to stumble. V.8 implores the repulse of any del
usion by a beautiful, lawless (napavotio6ari(:) woman or by sinners in general.
T h e p l e a in 1 6 , 9 focuses o n t h e i n s t r u c t i o n w i t h regard t o p r o
per b e h a v i o u r a n d t o t h e m a i n t e n a n c e of a p i o u s c o n d u c t . 1 6 , 1 0
asks for t r u t h f u l s p e e c h a n d t h e r e n u n c i a t i o n of m e a n i n g l e s s a n g e r .
1 6 , 1 3 p o i n t s o u t t h a t " c h a s t i s e m e n t " (TratSeta) can b e e n d u r e d
o n l y w i t h G o d ' s h e l p . In 1 7 , 2 3 oo<pia is l i n k e d w i t h t h e Messiah
(cf. also 1 7 , 2 9 . 3 5 . 3 7 ; 1 8 , 7 ) * ' * .
W i s d o m c o n c e p t s are at issue in t h e division of m e n i n t o t w o
classes, t h e 6 k a t o ? a n d t h e djuaprooXdc, t h e p n s a n d t h e ya'T*".
In PsSal w i s d o m is p r i m a r i l y l i n k e d w i t h G o d : h e i m p o s e s
naLdeia o n m a n ( 1 0 , 2 . 3 ; 1 4 , 1 ; 1 6 , 1 3 ) . W i s d o m (evtOTriidr]) is l i n k e d ,
o n t h e h u m a n level, w i t h fearing ( 2 , 3 3 ) a n d loving ( 1 0 , 2 . 3 ; 14,1)
the Lord.
W i s d o m is a m o r a l a n d e t h i c a l c o n c e p t : it has t o d o w i t h " c l e a n
i n g " a n d w i t h " s t r a i g h t e n i n g " m a n ' s " w a y s " ( 1 0 , 2 . 3 ; cf. 16,9) a n d
w i t h s t a y i n g a w a y from sin ( 1 6 , 7 . 8 ) .
In t h e e s c h a t o l o g i c a l s e c t i o n t h e Davidic K i n g , as well as t h e
132 In 3 , 1 2 ; 13,10-12; 14,2-3 those who fear the Lord will inherit eternaUife.
133 C f . J . Schupphaus, P W m e n , p.63 with n . 2 8 1 .
134 Cf. J. Viteau, Psaumes, p . 2 2 3 with n . l ; G.L. Davenport, "The 'Anointed of the
Lord' in Psalms of S o l o m o n 17", Ideal Figures in Ancient Judaism, ed. J.J. Collins
et al., 1980, pp.72f.
135 Cf. H.L. Jansen, Die Spdtjddische Psalmendichtung: Ihr Entstehungskreis und
ihr 'Sitz im Leben', 1937, pp.l2f.; J. Schiipphaus, o . c , pp.94f. Schiipphaus asserts
that we observe in PsSal, besides the reception of other traditions, "eine umfangrei-
che Aufnahme weisheitlicher Tradition" ( p . U 7 n.383).
Messiah, is l i n k e d w i t h w i s d o m * ' ^ : t h e Davidic K i n g d e s t r o y s t h e

u n r i g h t e o u s r u l e r s , p u r g e s J e r u s a l e m from t h e n a t i o n s , a n d e x p e l s
t h e sinners from t h e i n h e r i t a n c e " w i t h w i s d o m a n d righteousness"
{ev 00ifii(L (ev) &iKat.oavvr)((;), 17,23), destroying their pride
( 1 7 , 2 2 - 2 5 ) . 1 7 , 2 9 r e p e a t s t h a t he will rule t h e n a t i o n s " i n t h e wis
d o m of his r i g h t e o u s n e s s " {ev aoipig. 6iKaioai;t'?7c)*'^. T h e Messiah
will " b l e s s " t h e p e o p l e of t h e L o r d w i t h w i s d o m {ao'pia) a n d
gladness ( 1 7 , 3 5 ) . He is sinless ( 1 7 , 3 6 ) a n d p o w e r f u l a n d " w i s e b y
p r u d e n t c o u n s e l " (aov^cic ev fiovXri avviaeux;) with strength and
r i g h t e o u s n e s s ( 1 7 , 3 7 ) * ' * . 18,7 m e n t i o n s again t h e w i s d o m {ao^pia)
of t h e Messiah*'^.
5.3.3. Law and wisdom. T h e r e is n o e x p h c i t i d e n t i f i c a t i o n for

m u l a in t h e PsSal w h i c h c o r r e l a t e s w i s d o m a n d l a w . H o w e v e r , t h e
i d e n t i f i c a t i o n is i m p l i e d in several passages.
4 , 8 c - 1 3 describes t h e w i c k e d activities of t h e p i o u s h y p o c r i t e s :
t h e i r eyes are fixed o n t h e h o u s e of t h e steadfast " t h a t t h e y m a y ,
like t h e serpent***', d e s t r o y t h e w i s d o m {aoîa) of t h e n e i g h b o u r l"*!
w i t h w o r d s of lawlessness {ev XoyoLq Tiapavdni^vY' (v.9). T h e y
are m o t i v a t e d b y their "lawless d e s i r e " {eiridvuia Ttapavoiiov,
v . l l ) , b y t h e i r sheer " l a w l e s s n e s s " {napavoula, v . l 2 ) . T h u s , law
lessness is o b v i o u s l y r e g a r d e d as t h e o p p o s i t e of w i s d o m w h i c h
i m p h e s t h a t o b e d i e n c e t o t h e law is seen as e q u a l t o being wise.
14,1-2 c h a r a c t e r i z e s t h e r e q u i r e d c o n d u c t of t h e r i g h t e o u s :
h e loves t h e L o r d in t r u t h a n d e n d u r e s his naibeia ( v . l ) ; h e walks
{•nopevoiiai) in t h e r i g h t e o u s n e s s of his c o m m a n d m e n t s (6i/<ai-
oavvxi TtpooTayfidTojv), in his law {vofioq) w h i c h leads to e t e r n a l
life ( v . 2 ; cf. v.3). This p s a l m w h i c h has n u m e r o u s sapiential ele-
136 Cf. J . Schiipphaus, Psalmen, p . 9 3 ; G.L. Davenport, "The Anointed", 1 9 8 0 , pp.72-

74 (who seems to reckon with only one single anointed figure or Messiah in PsSal
17, see his remark on p.83);P.G.R.deViUiers,"Messiah",A^fo(ej(flmenrtca 12 ( 1 9 8 1 )
78.
137 17,22-31 deals with the Davidic King; c f . J . Schupphaus, o . c , pp.70f.
138 1 7 , 3 2 4 1 focuses on the Messiah; c f . J . Schiipphaus, o . c , pp.71f.
139 For the links between the Messiah and wisdom see Is 9,6; 1 l , 2 ; J e r 23,5.
140 Probably referring to Gen 3.
141 G has AXXriXwv, but the reciprocal meaning does not make any sense. We follow
the solution of J . Viteau, Psaumej, p . 2 7 4 , followed b y S. lIolra-Nielsen,y5/f«Z IV/2
( 1 9 7 7 ) 71 which assumes an original non-reciprocal i n y T which was misunder
stood as being reciprocal. The proper translation would have been TOV nXrjaiov.
S has "of each one".
118 Earlier Jewish Writings from Alexandria
ments*'*^ m a k e s p r o p a g a n d a " i n l e h r h a f t - u n t e r w e i s e n d e r F o r m
fiir d e n Weg des sich d e r g o t t l i c h e n Z u c h t u n t e r w e r f e n d e n , d e m
Gesetz gehorsamen Gerechten"**'. Imphcitly, obedience to t h e
law a n d t h e k e e p i n g of t h e c o m m a n d m e n t s is e q u i v a l e n t w i t h
a d o p t i n g t h e divine TratSet'a.
In 16,7-8 " f o o l " {&ppova) is c o r r e l a t e d w i t h lawlessness {irapa-
potiia) w h i c h implies again e contrario t h e i d e n t i t y of t h e ' w i s e '
and those w h o keep t h e law.
In t h e s e t h r e e p e r i c o p e s t h e i m p l i e d i d e n t i f i c a t i o n of l a w a n d
w i s d o m o b v i o u s l y has an ethical b a c k g r o u n d . T h e p a r t i c u l a r i s t i c
l i m i t a t i o n t o p i o u s J e w s is self-evident.
I n 1 7 , 2 1 - 4 6 t h e i d e n t i f i c a t i o n of w i s d o m a n d l a w assumes a n
e s c h a t o l o g i c a l d i m e n s i o n . I t is t r u e t h a t n e i t h e r t h e Davidic K i n g
n o r t h e Messiah is e x p h c i t l y l i n k e d w i t h t h e l a w b u t r a t h e r w i t h righ
teousness ( 1 7 , 2 3 . 2 6 . 2 9 . 3 2 . 3 7 . 4 0 ; 1 8 , 7 . 8 ; cf. 1 7 , 2 2 . 2 7 ) a n d t h e
fear of t h e L o r d ( 1 7 , 4 0 ; 1 8 , 7 . 8 ; cf. 1 7 , 3 4 . 3 9 ) . H o w e v e r , b o t h a r e
d e s c r i b e d as t h e enemies of lawlessness ( 1 7 , 2 4 ) . T h e s t a t e m e n t
t h a t t h e Messiah is t a u g h t of G o d ( 1 7 , 3 4 ) a n d t h a t his " w o r d " will
be p o w e r f u l in j u d g m e n t ( 1 7 , 4 1 ) does n o t suggest t h a t he wiU
bring a n e w law. This p e r i c o p e suggests t h a t " h e will establish a
c o n d i t i o n w h e n t h e life of r i g h t e o u s n e s s in a c c o r d a n c e w i t h t h e
T o r a h will p r e v a i l " ' * * . A n d b o t h t h e Davidic K i n g a n d t h e Messiah
are c h a r a c t e r i z e d b y w i s d o m ( 1 7 , 2 3 . 2 9 . 3 5 . 3 7 ; 1 8 , 7 ) . I n 1 7 . 2 3 . 2 9 .
3 7 ; 18,7 ao<pia a n d hiKaioavpri a r e closely c o r r e l a t e d . T h e f u t u r e
r e d e e m e r ( s ) w h o possesses w i s d o m will establish a s t a t e of lawful
ness.
T h e t h e o l o g i c a l d i m e n s i o n is implied in t h e fact t h a t b o t h t h e
law a n d w i s d o m a r e l i n k e d w i t h t h e c o n c e p t of t h e fear of t h e
L o r d ( l a w : 2 , 3 3 ; 3 , 1 2 ; 4 , 2 3 ; 5 , 1 8 ; 6 , 5 ; 1 2 , 4 ; 1 3 , 1 2 ; 1 5 , 1 3 ; wis
d o m : 2 , 3 3 ) a n d love for G o d ( l a w : 4 , 2 5 , 6 , 6 ; 1 0 , 3 ; 1 4 , 1 ; wis
d o m : 1 0 , 2 . 3 ; 14,1).
142 J. Schupphaus, Psalmen, p.59 n.252 refers to the life-motif, the motif of retribu
tion, the contrast righteous/sinner, and the pattern of the t w o ways.
14,S J. Schupphaus, o . c , p.59,
144 W.D. Davies, Torah, p.43.
145 See generally M. Hadas, Aristeas to Philocrates, 1 9 5 1 , p p . I - 9 0 ; A.M. Denis, Intro
duction. pp.105-110; L. Rost, Einleitung, pp.74-77; N. Meisner, "ArLsteasbrief",
JSHRZ 11/1 (1973 ) 37 4 4 ; O. Eissfeldt, p p . 8 1 7 - 8 2 1 ; J.H. Charlesworth,
Pseudepigrapha, pp.78-80; G.W.E. Nickelsburg, Literature, p p . 1 6 5 - 1 6 9 .
The Letter of Aristeas 119
5.3.4. Summary. T h e c o n c e p t s of w i s d o m a n d of l a w are n o t

d e v e l o p e d in PsSal t o a n y great e x t e n t . In b o t h cases, t h e ethical
a n d also t h e eschatological perspectives are p r o m i n e n t . T h e l a w
is t h e n o r m of m o r a l a n d social b e h a v i o u r , a n d , i m p l i c i t l y , o b e
d i e n c e t o t h e law is t h e p r e r e q u i s i t e a n d t h e basis of r i g h t e o u s n e s s ,
w h i c h is a n i m p o r t a n t c o n c e p t in PsSal. O b e d i e n c e t o t h e c o m
m a n d m e n t s is t h e f o u n d a t i o n of t h e d i s t i n c t i o n b e t w e e n t h e sin
ners a n d t h e p i o u s — t h e sinners are " l a w l e s s " ( d i ' O M O c / T r a p d t ' O A i o ? ) ,
a n d t h e p i o u s are " r i g h t e o u s " (StKatoq). ' W i s d o m ' a n d ' d i s c i p h n e '
h a v e , o n t h e h u m a n level, t o d o w i t h t h e goal of living a m o r a l l y
p u r e life.
T h e i d e n t i f i c a t i o n of law a n d w i s d o m h a s , as we h a v e p o i n t e d
o u t , p r i m a r i l y a n ethical o r i e n t a t i o n b u t implies a p a r t i c u l a r i s t i c
a n d a t h e o l o g i c a l f o u n d a t i o n as weU. F i n a l l y , t h e i d e n t i f i c a t i o n
has also an eschatological p e r s p e c t i v e : b o t h t h e Davidic K i n g a n d
t h e Messiah are d e s c r i b e d as e n e m i e s of lawlessness, as a i m i n g at
e s t a b l i s h i n g r i g h t e o u s n e s s , a n d as possessing w i s d o m .
§6 Earlier Jewish Writings from Alexandria
6 . 1 . T h e L e t t e r of Aristeas
T h e L e t t e r of A r i s t e a s ' * ' is a fictional a c c o u n t (5iT)7T}at<:) b y

a n a n o n y m o u s J e w in E g y p t in t h e form of a l e t t e r allegedly writ
t e n t o his b r o t h e r P h i l o c r a t e s b y Aristeas, a G r e e k in t h e c o u r t of
P t o l e m a i o s I I . I t is o b v i o u s , h o w e v e r , t h a t E p A r i s t was w r i t t e n b y
a J e w i s h - A l e x a n d r i a n a u t h o r b e t w e e n 130 a n d 100 B.C.'*^. E p A r
ist is w r i t t e n in an e x c e l l e n t Hellenistic G r e e k ' * ^ . It r e p r e s e n t s a n
146 Cf M. Hadas, o . c , p . 5 4 ; W. Michaelis, in RGG 1 ( 1 9 5 7 ) 5 6 9 ; K. Stendahl, in BHH

1 ( 1 9 6 2 ) 127; A.M. Denis, o . c , p p . l 0 9 f . ; L. Rost, o . c , p.75; N. Meisner, o . c ,
pp.42f.; O. Eissfeldt, o . c , p . 8 1 8 ; G.W.E. Nickelsburg, o . c , p . 3 9 . M. Heiigel, Juden
tum, pp.55f. n . l 9 8 assumes a date between 150 and 130 B.C. S.Jellicoe, "Septua
gint Origins; The Letter of Aristeas", The Septuagint and Modem Study, 1968,
pp.47-50 suggests a date before 1 70 B.C.
147 Cf. A.M. Denis, o . c , p . 1 0 8 ; N, Meisner, o . c , p.39. For an edition of the Greek text
see P, Wendland. Aristeae ad Philocratem Epistula, 1900; M. Hadas, Aristeas to
a p o l o g y for J u d a i s m d e f e n d i n g t h e L X X a n d t h e t e m p l e in J e r u
s a l e m ' * * . I t s h o w s a m o n g o t h e r things " d i e V e r b i n d u n g v o n Kul-
t u r o f f e n h e i t m i t allegorischer I n t e r p r e t a t i o n des G e s e t z e s u n d
f r o h l i c h e m G e h o r s a m d e m G e s e t z des Mose g e g e n i i b e r " ' * ^ .
6.1.1. The law. E p A r i s t is n o t d i r e c t l y i n t e r e s t e d in t h e o l o g i c a l

p r o b l e m s " * ' . H o w e v e r , t h e d o c t r i n e of G o d a n d t h e c o n c e p t i o n of
t h e significance of t h e J e w i s h law are t h e t w o p r o m i n e n t t h e o l o
gical features of t h e ' l e t t e r ' " ' . E p A r i s t uses m a i n l y v6^lo<; a n d
vonoêaia as d e s i g n a t i o n s of t h e Mosaic law a n d its c o m m a n d
ments (3,5,10,15,30,127,131,144,168,171,309,313)"2. O n se
veral o c c a s i o n s t h e law is also called Ypai^Tj ( 1 5 5 , 1 6 8 ) " ' a n d r d
Xoyia (158,177)"*.
T h e a u t h o r e m p h a s i s e s t h e divine origin of t h e law r e p e a t e d l y :
t h e law is " d i v i n e " {deioq vofioc;, 3) a n d " o f divine o r i g i n " (5td
&eov yeyovevai, 3 1 3 ; cf. 3 1 ) , a n d it was " G o d w h o has p u t (d i?edc
5 e 6 w K e ) t h e t h o u g h t s i n t o t h e h e a r t s of t h e l a w g i v e r s " ( 2 4 0 , cf.
139).
T h e law is " f r e e f r o m all b l e m i s h " (dKepacov, 31) a n d is charac
t e r i z e d b y " s a n c t i t y " {aeixvoTTj^, 3 1 , 1 7 1 ) . T h e law is t h e u n i q u e
Philocrates, 1 9 5 1 , pp.91-227. We use the translations of H.T. Andrews, APOT 2

( 1 9 1 3 ) 9 4 - 1 2 2 ; N. Mtisner, JSHRZ II/l (1973) 45-87.
148 S. Jellicoe, a.c, p.50 suggests that EpArist is directed against a rival Greek transla
tion of the OT which had been developed at Leontopolis. Cf. also J.H. Charles
worth, o.c, p.78. See generally D.W. Gooding, "Aristeas and Septuagint Origins:
A Review of Recent Studies", VT 1 3 ( 1 9 6 3 ) 357-379 (= Studies in the Septuagint,
ed. S.Jellicoe, 1 9 7 4 , pp. 158-180).
149 K. Stendahl, BHH 1 ( 1 9 6 2 ) 128. With regard to the HeUenistic influences in EpArist
see V. Tcherikover, "The Ideology of the Letter of Aristeas", HThR 51 ( 1 9 5 8 )
63-66 {= Studies,ed.S.Jellicoe, 1974, pp.l 85-188).
150 Cf. H.T. Andrews, .4/>Or 2 ( 1 9 1 8 ) 8 8 .
151 With regard to the doctrine of God see H.T. Andrews, o.c, p.88 and particularly
P. Dalbert, Theologie, pp.94-98.
152 For a full list see the "index verborum" in P. Wendland, Epistula,p.202 s.v. voiiode-
oia and IMMOI;.
153 H.T. Andrews, o.c, p.l 10 observes that this is probably the first instance where
the law is spoken of as Scripture; cf. also M. Hadas, Aristeas, p.l 61 (ad 155). In
TZeb 3,4 we find the phrase ev ypaipfi voixov Mu)vako<;. But the absolute use of
T) ypaifii^ is (except in EpArist 155,168) never used elsewhere in the pre-Christian
period.
154 This is probably the earliest instance of the application of the term rd koyla to the
law as a whole. In the NT cf. Acts 7,38; Rom 3,2; Hebr 5 , 1 2 . Cf. H.T. Andrews,
o.c. p.l 11.
possession of Israel ( 1 5 ) p r o v i d i n g spiritual a n d m o r a l p r o t e c t i o n .

The author asserts that "it has fenced us round with impregnable ramparts and walls
of iron, that we might not mingle at all with any of the other nations, but remain
pure (dyvoi) in body and soul" ( 1 3 9 ) .
In 1 2 8 - 1 7 1 , 3 0 6 various c o m m a n d m e n t s of t h e J e w i s h law re

g a r d i n g f o o d a n d p u r i t y are i n t e r p r e t e d (allegorically). While t h e
law is b i n d i n g for t h e J e w s it is e m p h a s i z e d t h a t t h e law's i n t e n t is
" c o m p a t i b l e w i t h t h e finest in G e n t i l e ethics a n d w i s d o m " " ' (cf.
t h e s p e e c h of Eleazar in 1 3 0 - 1 7 1 ) .
T h e p u r p o s e a n d t h e b e n e f i t s of t h e law are s t a t e d in Hellenistic
t e r m s : o b e d i e n c e t o t h e law leads to t h e " g o o d h f e " , t h e " r i g h t
w a y of l i v i n g " (xaXwc ^fjp, 1 2 7 ) , t o " v i r t u e a n d t h e p e r f e c t i n g of
t h e c h a r a c t e r " (npbq ayvriv iTciaK€\pLU KUI rpovov iâpTiap.6v,
1 4 4 ) , to " r i g h t e o u s n e s s " a n d " j u s t i c e " (rrpo? btKaioabvrii', 168),
a n d t o " r i g h t e o u s r e l a t i o n s h i p s b e t w e e n m a n a n d m a n " (Trpo? riiv
Tcjv dvdp(jbTrcjv avvavaoTpofiiv biKaiav, 169). The law is the
e m b o d i m e n t of t r u t h a n d p o i n t s t o t h e " r i g h t a t t i t u d e " o r t h e
" r i g h t o u t l o o k " (rrpo? orjueicjaLU dpôv \6yov, 161). T h e law
finally p r o v i d e s t h e p e r s o n w h o o b e y s its c o m m a n d m e n t s w i t h a
" p e r p e t u a l m e m o r i a l " ( 2 7 9 ) . F o r m a n t h e m o s t i m p o r t a n t v i r t u e is
t h e k e e p i n g of t h e c o m m a n d m e n t s ( 1 2 7 ) . F o r t h e J e w t h e t e m p l e
a n d t h e cult are of great significance ( 3 3 - 3 4 , 8 3 - 1 0 6 ) " ^ T h e
significance of t h e T o r a h is f u r t h e r u n d e r l i n e d b y t h e fact t h a t t h e
a u t h o r of E p A r i s t calls for an e x a c t t e x t u a l t r a n s m i s s i o n of t h e
Torah (30-32,176-177)"^
T h u s , t h e Mosaic l a w is of p a r t i c u l a r i s t i c a n d of universal im
p o r t a n c e a n d has a t h e o l o g i c a l , religious, a n d a n e t h i c a l d i m e n s i o n ,
w i t h t h e l a t t e r b e i n g specifically e m p h a s i z e d " * .
6.1.2. Wisdom. Several scholars suggested t h a t t h e table-talk
155 G.W.E. Nickelsburg, Literature, p.l 6 8 . Cf. also V. Tcherikover, "Ideology",//77(/i

51 ( 1 9 5 8 ) 73 w h o points out that the Torah in EpArist is devoid of any specific
Jewish features, and that the allegorical interpretation "turns the Torah into a
universal doctrine which may be accepted by every enlightened mind, especially
by those w h o had Greek education".
156 Thus it can be said that "die Trias Gesetz-Kult-Tempel als Offenbarungsform
Gottes spielt im Aristeasbrief eine bedeutende RoUe" (P. Dalbert, Theologie, p.96).
On 'covenant' in EpArist cf. A. Jaubert, Notion, p p . 3 2 2 - 3 2 9 .
157 Cf. M. Hengeljudentum, p.313 n.420.
158 Cf. P. Dalbert, o . c , p p . 9 8 - 1 0 2 ; R J . B a n k s , / e j u s and the Law, pp.bif.
1 22 Earlier Jewish Writings from Alexandria
s e c t i o n ( 1 7 2 — 3 0 0 ) " ^ is d e p e n d e n t u p o n Israelite w i s d o m m a t e r
i a l ' ^ . H o w e v e r , a closer review of this claim proves t h a t this is n o t
t h e c a s e ' ^ ' . T h e i n f l u e n c e of t h e w i s d o m t r a d i t i o n c a n be t r a c e d in
t h o s e p a r t s w h i c h w e r e w r i t t e n b y t h e a u t h o r of E p A r i s t himself,
" n a m l i c h bei d e r E r w a h n u n g G o t t e s a m SchluB j e d e r A n t w o r t " * ^ ^ .
T h e a u t h o r p r e s e n t s these r e f e r e n c e s t o G o d as p r o o f of t h e fact
t h a t J e w i s h t h e o l o g y surpasses G r e e k p h i l o s o p h y : t h e J e w i s h
t r a n s l a t o r s from J e r u s a l e m are far s u p e r i o r t o t h e G r e e k p h i l o s o
p h e r s , " s i n c e t h e y a l w a y s m a d e G o d t h e i r s t a r t i n g - p o i n t " ( 2 3 5 , cf.
200).
W i s d o m m o t i f s are i m p l i e d in t e r m s like " r i g h t w a y of living"
( 1 2 7 ) , " q u e s t for v i r t u e " a n d " p e r f e c t i n g of t h e c h a r a c t e r " ( 1 4 4 ) ,
" r i g h t r e a s o n " a n d " p o w e r of r e a s o n " ( 1 6 1 , 1 6 2 ) , " d u e r e a s o n "
(168), "right relationships between man and m a n " (169). T h e
t e r m s oov^m a n d aoyJ^c o c c u r in 1 0 7 , 1 3 0 , 1 3 7 , 1 3 9 , 2 0 7 , 2 6 0 , 2 7 1 .
A c c o r d i n g t o 1 2 1 t h e s e v e n t y - t w o scholars from J e r u s a l e m w h o
w e r e to t r a n s l a t e t h e T o r a h w e r e c h o s e n , a m o n g o t h e r r e a s o n s ,
b e c a u s e of their naiSeia.
T h e a n s w e r t o P t o l e m a i o s ' q u e s t i o n , " W h a t is t h e t e a c h i n g of
w i s d o m {aoîa<; StSaxi?)", given b y o n e of t h e J e w i s h t r a n s l a t o r s ,
is a s t a t e m e n t of t h e ' g o l d e n r u l e ' in its n e g a t i v e form ( 2 0 7 ) ' ^ ' .
T h e a n s w e r t o t h e q u e s t i o n " W h a t is t h e fruit of w i s d o m {aotpiaq
Kapnoq)" is, " t h a t a m a n s h o u l d be c o n s c i o u s in himself t h a t he
has w r o u g h t n o evil a n d t h a t h e s h o u l d live his life in t r u t h . S i n c e
it is from t h e s e , O m i g h t y King, t h a t t h e g r e a t e s t j o y a n d stead
fastness of s o u l a n d , if y o u rule in p i e t y , g o o d h o p e s w i t h G o d
come" (260)'^.
159 Cf. J.J. Lewis, "The TableTalli Section in the Letter of Aristeas", MTS 13 ( 1 9 6 6 )
53-56 w h o compares EpArist with Ps-Phocylides.
160 C f . J . Fichtner, Weisheit, 1 9 3 3 , p.lO; O.S. Rankin, Wisdom Literature, pp.2-4,10.
161 Cf. N. Meisner, Untersuchungen zum Aristeasbrief, Diss. Berlin, 1 9 7 3 , 2, pp.40-
76 (not available); i d e m , / S / / « Z l l / l ( 1 9 7 1 ) 4 1 . See already H.T. A n d r e w s , / 4 P O r 2
( 1 9 1 3 ) 87 who pointed out that the table-talk section may be dependent u p o n a
collection of 'moral sayings' but that it is not possible to determine whether they
were Jewish or Greek.
162 N. M e i s n e r , / S / / / e Z I I / l ( 1 9 7 3 ) 4 1 .
163 Cf. Tob 4 , 1 5 ; hebr TNaph 1,6; Ps-Menander 39f.; bShab 31a bar (Hillel). See also
Mt 7,12; Lk 6 , 3 1 ; Acts 15,29; Did 1,2. With regard to the 'golden rule' see generally
A. Nissen, Gott und der Ndchste. WUNT 15, 1 9 7 4 , p p . 3 9 0 - 3 9 9 .
164 FoUowing the translation of N. Meisner,/S//fiZ II/l ( 1 9 7 3 ) 78.
T h u s , w i s d o m is, like t h e l a w , of u n i v e r s a l ' ^ ' a n d of p a r d c u l a r i s -

tic i m p o r t a n c e having b o t h a theological a n d , especially, a n ethical
dimension.
6.1.3. Law and wisdom. Several passages in E p A r i s t p r o v e t h a t

t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m w h i c h w a s t a u g h t a n d pre
s u p p o s e d in t h e Palestinian w i s d o m a n d scribal s c h o o l s h a d s t a r t e d
t o e x e r t a significant i n f l u e n c e i n A l e x a n d r i a t o o ' ^ ^ .
In 31 it is e m p h a s i z e d t h a t t h e l a w is " o f divine origin, is full of
w i s d o m , a n d free from all b l e m i s h " .
In 1 2 7 it is s t a t e d t h a t t h e " r i g h t w a y of h v i n g " w h i c h is t h e
aim a n d t h e c o n t e n t of w i s d o m " c o n s i s t s in t h e k e e p i n g of t h e
c o m m a n d m e n t s " [iv T W r d vofnna avvrripeiv elvai).
In 1 3 9 Moses t h e " l a w g i v e r " ( d votxodeTtit:) is called " a wise
m a n " ( a o i ^ o ? d>i>), while t h e c o n t e x t deals w i t h laws of food a n d
purity.
In 1 4 4 t h e a u t h o r p o i n t s o u t t h a t t h e law(s) of Moses w e r e
m a d e for r i g h t e o u s n e s s ' s a k e " t o aid t h e q u e s t for v i r t u e a n d t h e
p e r f e c t i n g of t h e c h a r a c t e r " . Since t h e last p h r a s e is a n e x a c t
d e s c r i p t i o n of t h e goals of w i s d o m we have h e r e a n o t h e r clear
e x a m p l e of t h e i d e n t i f i c a t i o n of t h e Mosaic l a w a n d w i s d o m . We
have a similar t h o u g h t in 1 6 1 w h e r e t h e objective of t h e (ritual
a n d cultic!) l a w is d e s c r i b e d as " t r u t h " a n d " r i g h t a t t i t u d e " ' ^ ' ' .
T h i s t h o u g h t o c c u r s again in 1 6 8 - 1 6 9 :
"All our regulations have been drawn up with a view to righteousness, and nothing
has been enacted in the Scripture (ypaifi^) accidentally (elKij) or just for the story's
sake (/ii^duiStOc), but its purpose is to enable us throughout oiu: whole life (fTJw) and
in all our actions (npaêaiv), to practise (doKoJuev) righteousness before all m e n ,
being mmdful of G o d , the Ruler. Also with regard t o meats and the unclean creeping
things and wild beasts, every word (Xcryo?) aims at righteousness and righteous re
lationships b e t w e e n man and man (Ti\v rojv dv^pconuiv avvavaarpo^-hv dinaiav)".
T h e i d e n t i f i c a t i o n of l a w a n d w i s d o m h a s p r i m a r i l y a n e t h i c a l
d i m e n s i o n : t h e J e w i s h l a w w h i c h is t r u e w i s d o m c o n t a i n s every-
165 Cf. .M. Hengel,/urfentum, p . 3 0 7 .

166 Cf. O. Eissfeldt, Einleitung, p . 8 1 8 w h o states that the author of EpArist aims at
providing "die himmelhohe Uberlegenheit der mit dem Gesetz idcntischen judi-
schenWeisheit iiber alle griechische Bildung". See also W. Gutbrod, in ThWNT i
(1942) 1042.
167 H.T. Andrews, ^ T O T 2 ( 1 9 1 3 ) 109 translates "indication of right reason"; similarly
M. lla.Aa.s, Aristeas, p. 163 w h o has "a token of right reason".
t h i n g w h i c h is n e e d e d for a m o r a l l y p e r f e c t c h a r a c t e r a n d a perfect
life. T h e m o t i v a t i o n of t h e a u t h o r of E p A r i s t implies also b o t h t h e
universalistic a n d t h e p a r t i c u l a r i s t i c d i m e n s i o n : t h e law (as well as
w i s d o m , e m b o d i e d in t h e law) is t h e Mosaic law of t h e J e w s w h i c h
is t o be c o m m e n d e d t o t h e G e n t i l e s . A n d t h e Mosaic law w i t h its
w i s d o m has a universal significance a n d s h o u l d b e o b s e r v e d b y all,
w h e t h e r t h e y are J e w s or G e n t i l e s ( n o t e h e r e t h e significance of
t h e allegorical i n t e r p r e t a t i o n * ^ ) .
T h e m o t i v e s of t h e a u t h o r also i m p l y t h e d i d a c t i c d i m e n s i o n :
t h e J e w i s h law s h o u l d be m a d e t h e basis of all, even G e n t i l e ,
i n s t r u c t i o n w h i c h has as its goal t h e p e r f e c t i n g of o n e ' s c h a r a c t e r .
A n d t h e t h e o l o g i c a l d i m e n s i o n of t h e i d e n t i f i c a t i o n is also i m p l i e d :
it was G o d w h o gave t h e law t o Israel via t h e m e d i a t i o n of M o s e s .
6.1.4. Summary. Even t h o u g h t h e evidence w i t h regard t o t h e

c o n c e p t s of law a n d w i s d o m of t h e a u t h o r of E p A r i s t is n o t all
t o o e x t e n s i v e , t h e n a t u r e of t h e law a n d t h e c h a r a c t e r of t h e iden
tification of w i s d o m a n d law in E p A r i s t can be d e s c r i b e d in a satis
factory manner.
T h e law is always t h e Mosaic law w h i c h was given b y G o d for
t h e m o r a l r e f i n e m e n t a n d p e r f e c t i o n of t h e J e w s a n d also of m a n
in general. Even t h e food laws a n d o t h e r ritual a n d c u l t i c decrees
have an ethical significance, w h i c h is d e d u c e d via t h e allegorical
i n t e r p r e t a t i o n . T r u e w i s d o m consists in t h e right w a y of living a n d
in r i g h t e o u s r e l a t i o n s h i p s b e t w e e n p e o p l e .
T h e law is clearly identified w i t h w i s d o m : Moses w h o gave t h e
law was a " w i s e m a n " , a sage. T h e law c o n t a i n s w i s d o m . A n d t h e
law has t h e very s a m e goal as w i s d o m : " t o aid t h e q u e s t for virtue
a n d t h e p e r f e c t i n g of c h a r a c t e r " ( 1 4 4 ) . T h u s , t h e e t h i c a l d i m e n
sion of t h e i d e n t i f i c a t i o n of law a n d w i s d o m is m o s t e x p h c i t a n d
m o s t p r o m i n e n t . T h e universalistic, p a r t i c u l a r i s t i c , t h e o l o g i c a l ,
a n d d i d a c t i c p e r s p e c t i v e is i m p l i c i t l y p r e s e n t as well.
6 . 2 . T h e T h i r d S i b y l h n e Oracle
T h e J e w i s h S i b y l h n e Oracle*'^ of the E g y p t i a n d i a s p o r a was t o
168 See supra, p.121 11.155.

169 See generally J. Geffcken, Komposition und Entstehungszeit der Oracula Sibyllina,
The Third Sibylline Oracle 125
s u p p o r t t h e J e w i s h mission b y i m i t a t i n g a n d s o m e t i m e s even
a d o p t i n g the p o p u l a r p r o p h e t i c oracle h t e r a t u r e of the Hellenistic
period*^". T h e significance of this fact is t w o - f o l d : "Wie m a n die
G r i e c h e n . . . zu A u s w e r t e r n jiidischer G e s e t z e u n d L e h r e n m a c h t e ,
so v e r s u c h t e m a n a n d e r e r s e i t s , h e i d n i s c h e Weissagungen u n d Weis
heit als V e r k i i n d i g u n g eigentlich jiidischer G e d a n k e n h i n z u s t e l -
l e n " * " . T h e Sibylline oracles in general are m a r k e d b y a " s y n c r e -
tistic use of p a g a n m y t h o l o g i e s a n d conversely b y p o w e r f u l p o
lemics against i d o l a t r y a n d i m m o r a l i t y " * ^ ^ . As a result we find fre
q u e n t references t o t h e u n i q u e n e s s , e t e r n i t y , a n d o m n i p o t e n c e of
t h e G o d of t h e j e w s * ^ ' . Sib 3 is t h e o l d e s t J e w i s h Sibylline*^*: t h e
c o r p u s of this oracle was w r i t t e n ca. 1 4 0 B.C. in E g y p t * ' ' ' . It is
clearly a c o m p o s i t e of h e t e r o g e n e o u s sources*^^. Christian inter
p o l a t i o n s are n o r m a l l y seen in Sib 3 , 6 2 - 9 6 . 3 7 2 ( ! ) . 7 7 6 * " . Sib 3 , 1 -
9 2 w a s originally t h e e n d of Sib 2 a n d was c o m p o s e d in t h e first
c e n t u r y A.D.*^* Sib 3 is w r i t t e n in G r e e k h e x a m e t e r s ' ^ ^ .
TU 2 3 , 1 9 0 3 ; A.M. Denis, Introduction, pp.l 11-122; V. Nikiprowetzky, La Troi-

sieme Sibylle, Etudes Juives 9, 1970; L. Rost, Einleitung, p p . 8 4 - 8 6 ; J J . Collins,
The Sibylline Oracles of Egyptian Judaism, SBLDS 13, 1974; O. Eissfeldt, Einlei
tung, p p . 8 3 4 - 8 3 6 ; J.H. Chaxlesworth, Pseudepigrapha, pp.184-188;(;.E.W. Nickels
burg, Literature, p p . 1 6 2 - 1 6 5 .
170 Cf. M. liengeX, Judentum, p.380. He also emphasizes the influence of the apocalyptic
tradition ( p . 4 6 1 ) . The propagandistic goal is also acknowledged by A.M. Denis,
Introduction, p.l 1 3 ; O. îssieldx, Einleitung, p.835;J.J. Collins, Oracles, p p . 5 3 - 5 5 .
171 L. Rost, Einleitung, p.86.
172 G.W.E. Nickelsburg, Literature, p . l 6 2 . On the syncretism in the Oracles see V.
Nikiprowetzky, Sibylle, pp.l 12-194; J J . CoUins, o.c, p p . 9 7 - 1 1 5 .
173 With regard to the theology of Sib 3 see P. Dalbert, Theologie, pp.l 10-123; V.
Nikiprowetzky, o.c, p p . 7 1 - 1 9 4 . J.J. CoUins, o.c, pp.35-56 focuses on the pattern
of eschatology in Sib 3 .
174 Only Sib 3-5 appear to be Jewish. Sib 4 should be dated to ca. A . D . 8 0 , whereas Sib
5 was presumably wTitten in the first third of the second century A . D . Cf. J.H.
Charlesworth, Pseudepigrapha, p.l85.
175 Cf. J. Geffcken, Komposition, pp.1-7; A.M. Denis, o.c, pp.l 18-120; J J . CoUins,
o.c, p p . 2 8 - 3 3 ; O. Eissfeldt, o.c, p . 8 3 5 ; J.H. Charlesworth, o.c, p p . l 8 4 f . ; M . Hen
gel, o.c, pp. 1 3 9 f . , 3 4 1 , 4 6 1 ; G.W.E. Nickelsburg, o.c, p p . 1 6 2 , 1 6 4 . V. Nikiprowet
zky, o.c, pp.195-204 attempted to show that Sib 3 was written in the first century
B.C. But see J J . Collins, o.c, pp.32ff. Collins suggests that Sib 3 , 4 6 - 6 2 . 7 5 - 9 2 . 3 5 0 -
3 8 0 are first century B.C. additions (ibid., pp.67-71).
176 Cf. J.H. Charlesworth, o.c, p p . l 8 4 f . and others. Contra V. Nikiprowetzky, o.c,
pp.206-225 who attempts to show the unity of Sib 3 .
177 Cf. A.M. Denis, o . c , p.l 1 8 ; J . H . Charlesworth, o . c , p . 1 8 5 .
178 Cf. A.M. Denis, o . c , p.l 19; M. Hengel, o.c, p.351 n.527.
179 We use the edition of J. Geffcken, Die Oracula Sibyllina, GCS 8 , 1 9 0 2 (= 1970)
6.2.1. Concepts of revelation. G o d is o n e . H e is t h e C r e a t o r a n d

sovereign ruler of t h e universe. He is t h e first cause of all t h a t
exists. H e is e t e r n a l a n d o m n i s c i e n t . A n d he c a n n o t b e k n o w n or
c o n c e i v e d b y m a n : "II e c h a p p e e n son e s s e n c e k t o u t e prise sen
sible ou i n t e l l e c t u e l l e d e I ' h o m m e qui n e s a u r a i t ni T a p p e r c e v o i r ,
ni e n t e n d r e s o n n o m " ' * " .
G o d reveals himself*** t o m a n p r i m a r i l y in nature**^ a n d in
j u d g m e n t * * ' . G o d ' s r e v e l a t i o n in t h e events of t h e E x o d u s a n d in
t h e t h e o p h a n y a t Sinai is referred t o o n l y in 3 , 2 4 8 - 2 6 0 . In 3 , 2 9 3
t h e n i g h t l y d r e a m s o r visions are d e s c r i b e d as m e d i a of t h e divine
r e v e l a t i o n . P r o p h e t i c u t t e r a n c e s are f u r t h e r m e a n s of revelation***.
T h e e c s t a t i c i n s p i r a t i o n of t h e Sibylline has t o b e m e n t i o n e d in
this c o n t e x t as well**'.
6.2.2. The Jewish law. N u m e r o u s passages stress t h e fact t h a t

t h e J e w i s h law is of divine origin: " G o d gave t h e law {v6ixo(;)
f o r t h from h e a v e n " ( 3 , 2 5 6 ; cf. 3 , 7 6 8 ) . T h e l a w is specifically t h e
" l a w of t h e i m m o r t a l G o d " ( 3 , 2 7 5 . 6 0 0 ) , t h e " l a w of the m i g h t y
G o d " ( 3 , 2 8 4 . 6 8 6 ; cf. 3 , 2 4 6 ) , t h e " l a w of t h e M o s t H i g h " ( 3 , 5 8 0 .
719).
A t t i m e s v6iio<; is c o n n e c t e d w i t h lists of c o m p i l a t i o n s of
(positive) ethical maxims**^ ( 3 , 2 3 7 - 2 6 2 w i t h iô/io? in 2 5 6 .
259). •
T h e G e n t i l e s are r e g a r d e d as avoîoi w h o have n e v e r listened t o
t h e w o r d of G o d ( 3 , 6 9 - 7 0 ) a n d w h o t h e r e f o r e h v e a lawless life
and the translations of H.C.O. Lanchester, ' T h e SibyUine Oracles", XPOr 2 ( 1 9 1 3 )

3 7 8 - 4 0 6 and V. Nikiprowetzky, Sibylline, 1 9 7 0 , pp.291-353 (text with French
translation).
180 V. Nikiprowetzky, o.c., p . 7 1 .
181 On the knowledge of God in Sib 3 see V. Nikiprowetzky, o.c, pp.74-76.
182 In earthquakes (oeio/iid?): 3 , 4 4 9 . 4 5 7 ; cf. 4 , 1 2 8 ; 5 , 2 9 1 ; floods (tfSojp): 3 , 4 4 0 .
4 6 1 . 8 2 4 ; cf. 4 , 1 2 9 . 1 4 3 ; thunder (fipovrri): 5 , 2 9 8 - 3 0 5 ; pestilence (Xoi^dc): 3 , 2 6 6 .
3 3 2 . 5 3 8 . 6 0 3 ; famine (XtMw): 3 , 2 3 6 . 3 1 7 . 4 7 6 . 6 0 2 . 7 5 4 .
183 Cf. 3 , 1 5 4 - 1 7 4 . 3 1 9 . 3 3 3 . 6 6 9 - 6 9 7 . In many instances natural catastrophes are also
understood to be divine judgment. On the whole see H.C.O. Lanchester, APOT 2
( 1 9 1 3 ) 3 7 5 ; P. Dalbert, Theologie, p p . l I3f.
184 Cf. the terms npapvTeifw: 3 , 1 6 3 . 2 9 8 . 4 9 1 . 6 9 9 . 8 1 1 . 8 2 2 ; )rpo.^rot: 5 8 2 . 7 8 1 .
185 Cf. the terms oiaTpoiiavfi<:: 3 , 8 1 0 ; mwopivriv: 3 , 8 1 6 . 8 1 8 ; dvcnKr\: 3 , 2 9 6 . See the
oracles in 3 , 2 9 6 - 3 0 2 . 4 9 0 - 4 9 1 . 1 6 2 - 1 6 3 . Cf. V. Nikiprowetzky, o.c, pp.74f.; M. Hen
gel, Judentum, p.391.
186 Cf. R.J. B a n k s , / e i u j and the Law, p . 5 2 .
The Third Sibylline Oracle 127
{duoîo<; (3to?) w h i c h e q u a l s a n u n c l e a n \Ue (dvayuoq j5io<;, 3 , 4 9 6 ) .

Lawlessness a n d u n c l e a n n e s s a r e l i n k e d w i t h u n r i g h t e o u s n e s s
( 3 , 4 9 6 ) . T h o s e w h o d o n o t o b e y t h e law will fall u n d e r G o d ' s
judgment (3,569-603.686).
I n c o n t r a s t t o t h e lawless G e n t i l e s , t h e p i o u s J e w s possess t h e
law of G o d " i n r i g h t e o u s n e s s " ( 3 , 5 8 0 ; cf. 3 , 7 6 8 ) .
T h e law will b e universally v a h d ( a n d k e p t ! ) in t h e e s c h a t o l o g i c a l
k i n g d o m ( 3 , 5 7 3 - 5 8 3 . 7 1 9 - 7 2 0 . 7 5 7 ) ' * ^ T h e n a t i o n of t h e m i g h t y
G o d " s h a l l b e t o all m o r t a l s t h e g u i d e of hfe (jSiou Kadodriyoi"
(3,195)***. G o d ' s l a w w h i c h is t h e m o s t r i g h t e o u s of all o n e a r t h
( 3 , 7 1 9 - 7 2 0 ) is "l'hymnedesjusteslois(eiîôMo<; CMfocr)" (3,246)**^.
S a l v a t i o n a n d p e a c e will o n l y rule w h e n m e n r e t u r n t o t h e righ
t e o u s n e s s of t h e law ( 3 , 5 8 0 - 5 8 1 ) * ^ ° . In 3 , 2 7 5 - 2 7 8 o b e d i e n c e t o
t h e l a w is l i n k e d w i t h t h e fear of t h e L o r d .
T h u s , it s e e m s t h a t in Sib 3 t h e J e w i s h l a w a p p e a r s t o b e of
p a r t i c u l a r i s d c a n d universal, of t h e o l o g i c a l a n d e t h i c a l a n d even of
e s c h a t o l o g i c a l significance.
6.2.3. Law and wisdom. S c h o l a r s a c k n o w l e d g e t h e fact t h a t Sib

3 has a d o p t e d t h e i d e n t i f i c a t i o n of w i s d o m a n d law*^* even t h o u g h
t h e y d o n o t s t a t e t h e t e x t u a l or t h e o l o g i c a l e v i d e n c e . I n 3 , 2 1 9 -
2 2 0 t h e J e w i s h n a t i o n is called " a race of m o s t r i g h t e o u s (Stxato-
TdTU}v) m e n w h o ever give themselves u p t o s o u n d c o u n s e l a n d
v i r t u o u s d e e d s {olaiv del povXr] rayadri KuXd r'^pya iieii-nXep)".
S i n c e r i g h t e o u s n e s s is l i n k e d w i t h o b e d i e n c e t o t h e l a w ( 3 , 5 5 8 . 7 2 0 .
7 6 8 ) a n d u n r i g h t e o u s n e s s w i t h u n c l e a n n e s s a n d lawlessness ( 3 , 6 9 -
7 0 . 4 9 6 ) , it can be a s s u m e d t h a t 3 , 2 1 9 - 2 2 0 implies t h e close cor
r e l a t i o n of w i s d o m ( " s o u n d c o u n s e l " , " v i r t u o u s d e e d s " ) w i t h t h e
law ("righteousness").
I n 3 , 5 7 3 - 6 0 0 t h e " h o l y r a c e of G o d - f e a r i n g m e n " {evaefiicov
dvhpd>v iepbv 7ej'o<r)is d e s c r i b e d as " a d h e r i n g t o t h e c o u n s e l s
(|3ouXat<;) a n d t h e m i n d {vdcfi) of t h e M o s t H i g h " ( 5 7 4 ) , h o n o u r i n g
t h e t e m p l e (in J e r u s a l e m ) a n d bringing t h e p r e s c r i b e d ritual offer
ings ( 5 7 5 - 5 7 9 ) , possessing t h e law of t h e M o s t High " i n r i g h t e o u s -
187 C f . W . Gutbrod, in r/iWArr 4 ( 1 9 4 2 ) 1 0 4 2 ; P. Dalbert, r/ieotogtV, p.l 15.

188 Cf. also En(eth) 1 0 5 , 1 .
189 Following the translation of V. Nikiprowetzky, Sibylle, p . 3 0 3 .
190 Cf. M. Limbeck, Ordnung, p.89 n . 6 3 .
191 Cf. W. Gutbrod, a . c . , p . l 0 4 2 ; V. Nikiprowetzky, o . c , p.74.
n e s s " ( 5 8 0 ) . T o this r a c e a l o n e G o d has given " d i s c r e e t c o u n s e l "

(ev^pova ôvXijV, 5 8 4 ) a n d faith {-niaTiv) a n d a n " e x c e l l e n t u n d e r
s t a n d i n g " {dptarov voriiia) in their h e a r t s ( 5 8 5 ) . T h e y k e e p all t h e
c o m m a n d m e n t s of t h e law ( 5 8 6 - 5 9 6 ) a n d d o n o t transgress t h e
" h o l y l a w " {d'yvb<; voiioi;) of t h e i m m o r t a l G o d ( 6 0 0 ) . T h u s , t h e
p e r i c o p e 3 , 5 7 3 - 6 0 0 clearly implies t h e i d e n t i f i c a t i o n of t h e (cultic,
ritual, a n d moral) Jewish law with wisdom ("counsel", " m i n d " ,
etc.).
3 , 6 6 9 - 6 9 7 p r e s u p p o s e s e contrario this i d e n t i f i c a t i o n : G o d will
bring j u d g m e n t u p o n the "undisciphned, e m p t y - m i n d e d p e o p l e "
{Xadv diraiSevTOP Kcveoippova, 6 7 0 ) b e c a u s e t h e y d i d n o t k n o w
t h e l a w ( 6 8 6 ) b u t h a d a "witless m i n d " {d>ppovL ^v^ldJ, 6 8 7 ) .
Similarly 3 , 7 0 2 - 7 3 1 c o n t r a s t s t h e p o n d e r i n g of t h e law of t h e
Most High G o d ( 7 1 9 ) w i t h going " a s t r a y from t h e p a t h of t h e
E t e r n a l " ( 7 2 1 ) a n d having " f o o h s h h e a r t s " {d^povt t J u / u v , 7 2 2 ) .
3 , 7 6 2 - 7 6 3 s u m m o n s t o " c o n s e c r a t e y o u r m i n d s {<ppiva<;) wdthin
y o u r breasts a n d e s c h e w u n l a w f u l service {Xarpeiaq dfd/jou?):
serve t h e living G o d " . I t is clear f r o m t h e c o n t e x t (cf. 3 , 7 6 4 - 7 6 5 )
t h a t lawful service is u n d e r s t o o d t o consist in o b e y i n g t h e law.
P r o p e r t h i n k i n g is p i c t u r e d as identical w i t h "lawful s e r v i c e " ' ^ ^ .
6.2.4. Summary. Despite the composite and syncretistic nature

of Sib 3 w h i c h i n f l u e n c e d even s o m e of t h e c o n c e p t s of revelation
( n o t e t h e role of e c s t a s y ) , it is obvious t h a t voiioq refers t o t h e
J e w i s h law i n c l u d i n g n o t o n l y m o r a l o r ethical or universal rules
for b e h a v i o u r b u t also cultic a n d ritual d e c r e e s .
T h e i d e n t i f i c a t i o n of law a n d w i s d o m w h i c h is a p p a r e n t in se
veral passages has t o be u n d e r s t o o d p r i m a r i l y as possessing a n ethi
cal d i m e n s i o n . T h e ability t o give s o u n d c o u n s e l a n d v i r t u o u s
deeds equals t h e k e e p i n g of t h e l a w w i t h its various c o m m a n d m e n t s .
T h e a p o l o g e t i c a n d ' m i s s i o n a r y ' p u r p o s e of Sib 3 m a k e s it p r o b a
ble t h a t t h e universalistic d i m e n s i o n is i m p h e d as well: t h e G e n
tiles s h o u l d r e c o g n i z e t h a t t h e J e w i s h law is t h e o n e t r u e s o u r c e of
192 The identification of the Jewish law with wisdom can also be observed in the later
Sib 5. Sib 5,264-265 states that to be clean means to have within one's heart a mind
(voOii) which conforms to God's laws. 5,360 refers to "God the Father, the wise
(aotp6<;), the everlasting". 5 , 3 8 4 mentions the "wise" (ooipol) w h o will be left and
not be destroyed by God's judgment. And 5,509 states that God will destroy all
the evil and all the "lawless" (droMouc).
The Wisdom of Solomon 1 29
w i s d o m , a n d in the f u t u r e t h e y will themselves a r r a n g e their

t h o u g h t a n d deeds in a c c o r d a n c e w i t h this law.
6 . 3 . T h e W i s d o m of S o l o m o n
T h e originally a n o n y m o u s w r i t i n g S a p S a l w a s c o m p o s e d in
G r e e k a n d w r i t t e n b y a n E g y p t i a n J e w , p r e s u m a b l y in A l e x a n -
d r i a ' 9 ' d u r i n g t h e first c e n t u r y B.C.'^^ It has p r o v e n t o b e i m p o s
sible t o d e m o n s t r a t e a h t e r a r y d e p e n d e n c e of SapSal o n E n ( e t h ) ,
o n w r i t i n g s from Q u m r a n , or o n a p o l o g e t i c Hellenistic J u d a
ism'9^. H o w e v e r , t h e e v i d e n c e t h a t SapSal h a d c o n t a c t w i t h t h e
w o r l d of J e w i s h a p o c a l y p t i c a n d a p o l o g e t i c r e p r e s e n t e d b y a n d in
t h e s e writings is b e y o n d a n y d o u b t ' ^ * . T h e p o i n t s of c o n t a c t be-
193 See generally L. Rost, Einleitung, pp.41-44; O. Eissfeldt, Einleitung, p p . 8 1 2 - 8 1 6 ;

D. Winston, The Wisdom of Solomon, 1 9 7 9 , pp.1-69 (with lit. o n pp.70-96); D."
Georgi, "Weisheit Salomos", JSHRZ 111/4 (1980) 391-401 (with Ut.); G.W.E.
Nickelsburg, Literature, p p . 1 7 5 - 1 8 5 .
194 Some scholars assume a Hebrew Vorlage for SapSal 1-6, but this cannot be proved
despite the parallelismus membrorum or the reminiscences of Hebrew diction;
cf. L. Rost, o.c, p . 4 2 ; D. Georgi, o.c, p.392 n.4. We use the edition of J . Ziegler,
Sapientia Salomonis, Septuaginta Vetus Testamentum Graecum, XII/1 îggo,
and the translations of S. Holmes, "The Wisdom of S o l o m o n " , APOT 1 ( 1 9 1 3 )
5 1 8 - 5 6 8 ; D. Winston, The Wisdom of Solomon: A New Translation with Introduc
tion and Commentary, AB vol. 4 3 , 1 9 7 9 ; D. Georgi, JSHRZ III/4 ( 1 9 8 0 ) 4 0 2 - 4 7 8 .
195 This is generally acknowledged; cf. D . Winston, o.c, p . 2 5 . But see F. Zimmer-
mann, "The Book of Wisdom: Its Language and Character",/Qi? 57 (1966) 1-27,
101-135 w h o argues for an Aramaic original and for Syria as place of origin, and
D. Georgi, o.c, p.396 w h o maintains that "die Annahme der Entstehung der Sap
in Agypten ist ... weder ndtig noch mdglich", arguing for Syria as place of
origin. However, his arguments are rather apologetic and defensive and speculative,
and d o not convince. - The unity of SapSal is disputed. Some scholars deny the
integrity of the book; cf. S. Holmes, o . c , p p . 5 2 1 - 5 2 4 . Others emphasize its unity;
cf. L. Rost, o . c , p . 4 3 ; O. Eissfeldt, o.c, p . 8 1 6 ; D. Winston, o . c , p p . I 2 - 1 4 ; D.
Georgi, o . c , p . 3 9 2 . Cf. also G. Ziener, Die theologische Begriffssprache im Buche
der Weisheit, BBB 11, 1956, p.l 1.
196 Thus L. Rost, o . c , p . 4 3 ; O. Eissfeldt, o . c , p.815. However, several dates between
2 2 0 B.C. and A.D. 5 0 have been suggested. Recently G.W.E. Nickelsburg, o . c ,
p . I 8 4 ; D. Winston, o . c , p p . 2 I - 2 4 argued for a date between 37-41 A.D. (the reign
of Caligula), whereas D. Georgi, o . c , pp.396f. argued for a date in the last decades
of the 2nd century B.C.
197 Cf. the extensive discussion in C. Larcher, Etudes sur le Livre de la Sagesse, EB,
1969,pp.l03-151.
198 Cf. D . Georgi, o.c, pp.394f.
t w e e n S a p S a l a n d Philo are even closer'^^. T h e i n f l u e n c e of G r e e k

Hellenistic styles a n d c o n c e p t s is e v i d e n t t h r o u g h o u t t h e b o o k ^ .
It seems to be impossible to harmonize SapSal with the purpose
of e s t a b l i s h i n g a theological c o n c e p t u a l s y s t e m .
In the words of D. Georgi, "Sap will . . . trotz ihrer Vertrautheit mit dem philo-
sophischen Wissen der Zeit, keinelogisch 'gcgliedertephilosophische oder theologische
Information geben. In ihrer begrifflichen Bunthcit geht sie noch weit iiber das in der
popularphilosophischen Diatribe Ubliche hinaus"201.
S a p S a l has b e e n d e s c r i b e d as " w e i s h e i t l i c h e G l a u b e n s l e h r e " for

t h e J e w s in A l e x a n d r i a in t h e first c e n t u r y B.C.^*'^ It is an " e x
h o r t a t i o n t o p u r s u e w i s d o m a n d t h e r e b y t o live t h e r i g h t e o u s life
t h a t issues in i m m o r t a l i t y " ^ * " . I n o r d e r t o achieve this p u r p o s e
t h e a u t h o r uses t h e p o p u l a r Hellenistic g e n r e of the protrepttc, a
t r e a t i s e t h a t m a d e a n a p p e a l t o follow a m e a n i n g f u l p h i l o s o p h y as
a w a y of hfe^°*.
6.3.1. Wisdom concepts. If o n e a p p r o a c h e s t h e m a i n d o c t r i n e s

of SapSal o n e s o o n b e c o m e s a w a r e of t h e fact t h a t " i t s s u b t l e
b l e n d i n g of h e t e r o g e n e o u s c o n c e p t i o n s has i n e v i t a b l y entailed a
d e g r e e of a m b i g u i t y n their f o r m u l a t i o n w h i c h m a k e s it difficult
t o d e t e r m i n e w h i c h e l e m e n t s are p r i m a r y a n d w h i c h are secon
dary"^*". T h i s is also t h e case w i t h regard t o t h e c o n c e p t s of wis
d o m in SapSal^*'^.
W i s d o m is p r e s e n t e d as a p e r s o n ( 1 ; 6 - 1 0 ) ^ ^ , as m e d i a t o r in
199 Especially with regard to Philo's Quaestiones and the allegorical commentaries.
Cf. C. Larcher, Etudes, p p . I 5 I - I 7 8 .
2 0 0 Cf. F. Ricken, "Gab es eine heUenistische Vorlage fur Welsh 13-16?", Bib 49
( 1 9 6 8 ) 5 4 - 6 8 ; E. des Places, "Le Livre de la Sagesse et les influences grecques".
Bib 5 0 ( 1 9 6 9 ) 5 3 6 - 5 4 2 ; C. Larcher, o.c, p p . l 8 1 - 2 3 6 ; J . M . Reese, Hellenistic Influ
ence on the Book of Wisdom, AnBibl 4 1 , 1 9 7 0 .
201 D . G e o r g i , / S H / e Z 111/4(1980) 3 9 3 .
2 0 2 M. Kiichler, Weisheitstraditionen, p.20. Cf. D. Winston, Wisdom, pp.63f. w h o also
defends the view that the author is "primarily addressing his fellow Jews in an ef
fort to encourage them to take pride in their traditional faith" ( p . 6 3 ) .
2 0 3 G.W.E. Nickelsburg, Literature, p . l 7 5 .
2 0 4 Cf.J.M. Reese, o.c, pp.l 1 7 - 1 2 1 ; G.W.E. Nickelsburg, o.c, p.l 75.
205 D. Winston, Wisdom, p . 3 3 ; c f . D. Georgi, JSHRZ III/4 ( 1 9 8 0 ) 3 9 3 .
206 Cf. generaUy P. Dalbert, Theologie, pp.78-85; G. Ziener, Begriffssprache, pp.l09-
113; H. Hegermann, Schdpfungsmittler, pp.77f.; U. WUckens, ThWNT 1 ( 1 9 6 4 )
499f.; P.E. Bonnard, Sagesse, p p . 8 9 - I I 2 ; C. Larcher, Etudes, p p . 3 6 2 - 4 I 4 ; D. Win
ston, o.c, p p . 3 3 - 4 3 .
207 Cf. G. Ziener, o.c, p.l 12; H.F. Weiss, Untersuchungen, p p . 1 9 9 - 2 0 2 ; C. Larcher,
o.c, p p . 3 9 8 - 4 1 4 ; JJW. Reese, Influence, pp.36-50; B.L. Mack, Logos und Sophia,
The Wisdom of Solomon 131
c r e a t i o n ( 8 , 3 - 4 ; 9 , 1 - 2 . 9 ) , as dwelling w i t h G o d ( 8 , 3 ; 9 , 4 . 9 - 1 0 ) , as
a gift of G o d ( 7 , 7 ; 8 , 2 1 ; 9 , 4 . 1 0 . 1 7 ) , as p e r v a d i n g t h e e n t i r e c o s m o s
and a t t h e same time enjoying intimacy with G o d ( 7 , 2 4 ; 8,1-3)^*.
W i s d o m is also closely r e l a t e d w i t h -nvevna ( 1 , 6 ; 7 , 2 2 ; 9 , 1 7 ) 2 ° ^ a n d
is also h n k e d w i t h \6yo<; (9,1.2)^'**. Wisdom r e p r e s e n t s t h e w h o l e
s p e c t r u m of n a t u r a l science ( 7 , 1 7 - 2 1 ) a n d t e a c h e s all h u m a n a r t s
a n d crafts ( 7 , 1 6 ; 1 4 , 2 ) . W i s d o m is t h e s o u r c e of a h m o r a l k n o w
ledge ( 8 , 7 ) ^ ' ' a n d of i m m o r t a h t y . ( 8 , 1 3 ) . W i s d o m is s o m e t i m e s
l i n k e d w i t h r i g h t e o u s n e s s ( 1 , 5 . 1 5 ; 3 , 1 ; cf. 5 , 1 . 1 5 ) . W i s d o m is syn
o n y m o u s w i t h divine p r o v i d e n c e ( 7 , 2 7 ; 1 4 , 3 ) . W i s d o m is also t h e
s o u r c e of p r o p h e c y ( 7 , 2 7 ) . T h e a t t a i n m e n t of w i s d o m i m p h e s
m o r a l p r e r e q u i s i t e s : m a n h a s t o long for w i s d o m ( 6 , 1 2 - 1 3 ; 8 , 2 . 1 8 ) ,
a n d w i s d o m e n t e r s o n l y i n t o p i o u s souls ( 7 , 2 7 ) a n d i n t o t h o s e w h o
are w o r t h y (6,16).
S a p S a l m a k e s n o m e n t i o n of t h e fear o f t h e L o r d o r o f t h e J e w
ish sacrificial c u l t .
6.3.2. The law. A l t h o u g h t h e terms voixoc; a n d ivToXfi^^^ o c c u r

several t i m e s it is o b v i o u s t h a t t h e a u t h o r of SapSal seems t o avoid
references t o t h e J e w i s h (!) l a w ^ ' ' . Possible r e f e r e n c e s t o t h e J e w
ish l a w a r e 2 , 1 2 ; 6 , 4 ; 9 , 9 ; 1 8 , 4 .
pp.63-107; D. Winston, o.c, pp.34-38. H.F. Wdss, o.c, p.200 says with regard to
passages like SapSal 8,3-4; 9 , 4 . 9 that "mit solcher Terminologie scheint nun aller-
dings die Grenze dessen erreicht zu sein, was mit d e m jiidischen Monothcismus
noch vereinbar ist"; but he points out as well (regarding 7,25-26) that "die Weisheit
eben nicht eine selbstandige oder etwa gleichwertige GrbBe neben Gott ist" (ibid.).
Similarly J.D.G. Dunn, Christology, 1 9 8 0 , pp.l 72f.
208 Note J.D.G. Dunn, o.c, p . 1 7 3 w h o points out on the basis of 7,15-16; 8,21-9,6
that the author of SapSal "has not the slightest t h o u ^ t of equating wisdom with
some pantheistic ultimate reason ... of wisdom as an independent divine being.
From start t o finish the wisdom of which he speaks is the wisdom of God and
signifies God's wise ordering of creation and of those w h o fear him" (ibid.).
209 Cf. C. Larcher, o.c, p p . 3 6 2 - 3 7 6 .
210 Cf. H. Hegermann, o.c, pp.77f. w h o detects in SapSal the beginning of the "Uber-
gang der Sophiaspekulation auf die Logosgestalt" (p.78) which is more fully deve
loped by Philo. He points out that both \dyoir and ao0ta are called nainodvvano(;
( 1 8 , 1 5 and 7 , 2 3 ) , and that both reside o n heavenly thrones ( 1 8 , 1 5 and 9 , 1 0 ) .
211 Cf. G. Ziener, o.c, p p . l 0 9 f . w h o states that the main emphasis o f SapSal is the
moral significance of 'wisdom'. Similarly S. Aalen, Begriffe, pp.l 75f. point out that
according to 7,22-30 wisdom is "die moralische Lichtmacht, die im Menschen
wirksam ist" ( p . l 7 6 ) .
2 1 2 fdMOc: 2 , 1 1 . 1 2 ; 6 , 4 . 1 8 ; 9 , 5 ; 1 4 , 1 6 ; 1 6 , 6 ; 18,4.9; ^ptoXt}: 9 , 9 ; 16,6.
2 1 3 Cf. K. Berger, Gesetzesauslegung, 1, p.45 w h o finds a "faktische inhaltiche Redu-
In 2,12 the wicked are said to plan to entrap the just man since he reproaches them
for their "sins against the law"(aMapTr)/iaTa vojiov)^^^. In 6,4 the author reproach
es the kings that their judgment was not straight and that they "did not keep the law
(i^vKdiieTe V6IMV) nor live (4-nofiev-&rtTe) according to God's will {ûXti)"215. in
9,9 S o l o m o n says that wisdom knows what is "right" {e'v^î;) according to liis "com
mandments" (ivT0\ai:<;), i.e. the commandments of G o d ^ l ^ . 18,4 belongs in the
context of the Exodus and refers to the Israelites as people "through w h o m the im
perishable light of the law (rd a^pâprov voiiov ^w<;) was to be given to the world".
It is e v i d e n t t h a t this k i n d of e v i d e n c e m a k e s it i m p o s s i b l e t o
establish t h e c o n c e p t of law of t h e a u t h o r of S a p S a l . It is safe t o
a s s u m e , h o w e v e r , t h a t t h e law is c o n c e i v e d of as a universal e n t i t y .
T h e significance of t h e p a r t i c u l a r i s t i c J e w i s h laws is p l a y e d d o w n .
T h e e t h i c a l p e r s p e c t i v e of t h e law is e m p h a s i z e d .
6.3.3. Wisdom and law. R e c e n t l y it has b e e n d e n i e d t h a t SapSal

identifies w i s d o m a n d l a w ^ ' * . O t h e r scholars d e f e n d t h e view t h a t
zierung des atl Gesetzes" and a "weitgehende Identifizierung mit Sozialgeboten

Uberhaupt" in SapSal. However, there is insufficient evidence in SapSal with
regard to the concept of law to substantiate this opinion. The i)rief discussion
of the concept of law in SapSal by R.J. Banks, Jesus and the Law, pp.31f.,54f.
is not satisfactory cither. It is true that SapSal refers to the Exodus and God's
covenant, but these events arc nowhere related to the Jewish law. When Banks
states (p.55) that ydpoc in SapSal embraces knowledge of the elements of the
universe ( 7 , 1 7 - 2 1 ) , virtues not drawn directly from the law ( 8 , 7 ) , and divination
of present riddles and future happenings ( 8 , 8 ) , it has to be pointed out that in
all these instances no relation to the law in general or to the Jewish law in particu
lar can be detected. As regards the concept of covenant in SapSal cf. A. Jaubert,
A'o(>on,pp.350-373.
2 1 4 G. Ziener, Begriffssprache, p.93 thinks that 2,12 expresses the normative character
of the Jewish law, and that udiio<; designates here "die Summe aller Vorschriften,
welchc das Leben des Israeliten rcgeln". D. Winston, Wisdom, p.l 19 docs not
comment on this phrase.
215 C. I.archer, Etudes, p.203 thinks that here v6id0<; "renvoic aux grandes obligations
dc la loi naturelle entcrinees par les legislations de divers peuples". D. Winston,
o.c, p.153 agrees that vo/ioq here means "natura! principles of justice", but empha
sizes at the same time that "a number of Jewish Hellenistic writers viewed the
Torah itself as an expression of natural law". Cf. EpArist 1 6 1 ; 4 M a c c l,16f.; 5,25;
PhUo Op 3 , 1 4 3 ; VitMos 2 , 5 2 ; Abr 1 6 , 6 0 .
216 S. Holmes, APOT 1 ( 1 9 1 3 ) 5 5 0 comments that "his devotion to Scripture in this
place overcomes the writer's philosophical theories".
217 D. Georgi, JSHKZ 111/4 ( 1 9 8 0 ) 464f. acknowledges that vonoq is here a reference to
the Jewish law. Cf. also D. Winston, Wisdom, p . 3 1 1 . With regard to the concept of
the obUgation to spread the teachings of the Torah to the Gentiles see Is 2; 4 2 , 1 - 6 ;
TLev 14,4; ApcBar 4 8 , 4 0 ; 5 9 , 2 ; 4Ezr 7,20-24; 14,20.
2 1 8 Cf. D. Winston, o.c, p.42 w h o points out, at least, that this identification is no
where stated explicitly (1). D. Georgi, o.c, p.395 states that "Sap kennt auch nicht
The Wisdom of Solomon 1 33
t h e a u t h o r k n e w a n d u s e d this i d e n t i f i c a t i o n ^ ' ^ . T h e c o r r e l a t i o n
of w i s d o m a n d law can be seen as b e i n g i m p l i e d in 2 , 1 2 : t h e "sins
against t h e l a w " are l i n k e d in s y n o n y m o u s parallelism w i t h "sins
against o u r d i s c i p l i n e " (d/uaprrljUaTa rratSeta?). T h u s , i-djuo? a n d
•naLbeia are closely r e l a t e d .
F u r t h e r e v i d e n c e of t h e i m p h c i t i d e n t i f i c a t i o n of law a n d wis
d o m is to be f o u n d in t h e passages w h i c h c o m p a r e b o t h w i s d o m
a n d t h e law w i t h hght^^": 7,26 states t h a t w i s d o m is a n "efful
g e n c e of everlasting l i g h t " {a-nai/yaaixa i^cord? dibiov) w h i c h c a m e
i n t o t h e w o r l d w i t h c r e a t i o n a n d w h i c h organizes t h e w o r l d a n d
c h e c k s d a r k n e s s a n d evil. 7,27 says t h a t w i s d o m dwells in t h e
" f r i e n d s of G o d " of all g e n e r a t i o n s . A n d a c c o r d i n g t o 1 8 , 4 Israel
possesses t h e " i m p e r i s h a b l e light of t h e l a w " (TO a^daprov vofxov
F u r t h e r , it has b e e n p o i n t e d o u t in a general w a y t h a t in ch. 6-

10 w i s d o m b e c o m e s a n e n t i t y " d i e alle B e z i e h u n g e n z w i s c h e n
G o t t u n d d e m F r o m m e n umfaBt"^^^, a n d t h a t t h e a u t h o r of Sap-
Sal seems t o avoid t h e t e r m ' l a w ' for a p o l o g e t i c r e a s o n s p r e f e r r i n g
t o s p e a k of w i s d o m " i n w e l c h e r sich der O f f e n b a r u n g s c h a r a k t e r
( 7 , 2 5 b ) u n d das N o r m a t i v e ( 6 , 1 8 ) des G e s e t z e s f i n d e n " ^ ^ ' .
In other words, "Wisdom is conceived by him (i.e. the author) as a direct bearer
of revelation, functioning through the workings of the human mind, and supreme
arbiter of all values. She is clearly the Archetypal Torah, of which the Mosaic Law
is but an image"224.
F u r t h e r , c h . 9-18 s e e m t o p r e s e n t i m p l i c i t l y t h e J e w i s h law as a
m e a n s of o v e r c o m i n g t h e h i d d e n n e s s of w i s d o m : t h e 'men of t h e
T o r a h ' of t h e O T are filled w i t h t h e divine spirit of w i s d o m ( 9 , 1 0 -
die Gleichsetzung von Weisheit und Gesetz"; cf. also idem, o.c, pp.435 (ad 9 , 9 ) ,
464f. (ad 18,4).
219 Cf. W. Gutbrod, ThWNT 4 ( 1 9 4 2 ) 1042; S. Aalen, Begriffe, p . l 7 6 n.2; G. Ziener,
Begriffssprache, p p . 9 3 , 1 1 3 ; P.S. Fiddes, Hiddenness, p p . 3 4 3 - 3 5 0 ; B.T. Viviano,
Study, 1 9 7 8 , p . 1 4 0 . Implicitly acknowledged by D. Winston, o.c, p.43 when he
says that the author of SapSal "very likely" believed "that the teachings of the
Torah were tokens of Divine Wisdom, and that they were in harmony with the
laws of the universe and as such implant all the virtues in man".
2 2 0 Contra D. Georgi, o.c, pp.464f. (ad 18,4).
221 S. Aalen, Begriffe, p.l 76 n.2 states in this context with regard to 7,27: "Die Weis
heit als moralische Macht fallt zusammen mit dcm Gesetz alsmoralischem 'Licht' ".
On 18,4 see ibid., p p . 1 8 7 , 1 9 4 .
222 G. Ziener, Begriffssprache, p.l 13.
2 2 3 G. Ziener, o . c , p . 9 3 .
224 D. Winston, Wisdom, p . 4 3 .
1 34 Later Jewish Writings from the First Century A.D.
1 8 ; 1 0 , 1 - 2 1 ; 1 1 , 1 - 1 0 ) a n d also p r o v i d e object-lessons (= w i s d o m )
for a d m i r a t i o n a n d c o p y i n g of t h e p r e s e n t g e n e r a t i o n . A n d t h e
miracles of t h e T o r a h a r e w i s d o m object-lessons as well (cf. 1 U l S -
lG; 12,24-27; 15,18-19; 16,6).
6.3.4. Summary. I n c o n t r a s t t o t h e c o n c e p t of w i s d o m w h i c h is
p r o m i n e n t in S a p S a l — even if it is n o t h a r m o n i z e d i n t o a t h e o
logical c o n c e p t u a l s y s t e m d u e t o its eclectic c h a r a c t e r - t h e c o n c e p t
of t h e Q e w i s h ) law is n o t d e v e l o p e d at aU, This m a k e s a n y a t t e m p t
at e s t a b l i s h i n g a n implicit or e x p l i c i t i d e n t i f i c a t i o n of w i s d o m a n d
law i m p o s s i b l e , n o t t o s p e a k of t h e n a t u r e of s u c h a n identifica
tion.
N e v e r t h e l e s s w e have f o u n d several passages in w h i c h w i s d o m
a n d l a w a r e closely r e l a t e d if n o t i m p l i c i t l y i d e n t i f i e d ( 2 , 1 2 a n d 7,
2 6 - 2 7 c o m p a r e d w i t h 1 8 , 4 ) . F u r t h e r , t h e miracles of t h e T o r a h
s e e m to have b e e n u s e d as w i s d o m object-lessons. A n d finally,
w i s d o m a p p e a r s t o be r e f e r r e d t o i n s t e a d of t h e T o r a h as e n t i t y
w h i c h ' c o n t a i n s ' t h e will of G o d .
§7 Later Jewish Writings from the First Century A.D.
7 . 1 . T h e F o u r t h B o o k of M a c c a b e e s
T h e t r e a t i s e 4 M a c c ^ ' was c o m p o s e d in G r e e k ^ ^ b e t w e e n A . D .
4 0 a n d 1 1 8 ^ 2 7 i n A l e x a n d r i a o r in A n t i o c h in Syria^^*. 4 M a c c is a
225 See generally L. Rost, Einleitung, p p . 8 0 - 8 2 ; O. Eissfeldt, Einleitung, pp.8S 1-834;

J.H. Charlesworth, Pseudepigrapha, p p . 1 5 1 - 1 5 3 ; U. Breitenstein, Beobachtungen
zu Sprache. Stil und Gedankengut des Vierten Makkahderbuches, 1 9 7 8 ; G.W.E.
Nickelsburg, Literature, p p . 2 2 3 - 2 2 7 .
2 2 6 We use the edition of A. Rahlfs, "Machabaeorum IV", Septuaginta, 1, pp.l 157-
1 1 8 4 ; and the translation of R.B. Townshend, "The Fourth Book of Maccabees",
4 ^ 0 7 2 (1913) 666-685.
2 2 7 Cf. O. Eissfeldt, o.c, p . 8 3 2 ; J.H. Chariesworth, o.c, p . l 5 1 . M. Hadas, The Third
and Fourth Book of Maccabees, 1 9 5 3 , pp.95f. (foUowed by G.W.E. Nickelsburg,
o . c , p.226) suggests A.D. 4 0 . Others suggest A.D. 1 1 7 / 1 1 8 . L. Rost, o.c, p.82
takes A.D. 7 0 as terminus ante quem. Recently U. Breitenstein, o . c , p p . 1 7 3 - 1 7 5
defended the first third of the second century A . D . as date of composition.
228 Cf. J.H. Charlesworth, o . c , p . l 5 1 . For Alexandria, cf. L. Rost, o . c , p . 8 2 ; 0 . Eiss-
The Fourth Book of Maccabees I 35
r e p r e s e n t a t i v e of t h e earlier form of t h e diatribe^^^ a n d is s t r o n g l y

d e p e n d e n t u p o n G r e e k a n d Hellenistic p h i l o s o p h y ^ ' * ' . T h e a u t h o r
o b v i o u s l y h a d m a s t e r e d G r e e k t h o u g h t a n d l a n g u a g e ^ " . T h e sub
j e c t of 4 M a c c is t h e p r o o f of t h e p r o p o s i t i o n t h a t " i n s p i r e d r e a s o n
is s u p r e m e ruler over t h e p a s s i o n s " ( 1 , 1 ) ^ ' ^ . B u t t h e a u t h o r re
m a i n e d a J e w as " J u d a i s m is t h e t r u e p h i l o s o p h y " ^ " for h i m .
7,1.1. The law. T h e t e r m vdftot; o c c u r s 3 8 t i m e s in 4 M a c c , al

w a y s in t h e singular^'*. A c c o r d i n g t o 4 M a c c t h e O T legislation is
t h e ipiX6ao(ô? Xoyoc; p u r e a n d s i m p l e ( 5 , 3 5 ; cf. 7 , 7 ) ^ " . I t is t h e
" d i v i n e p h i l o s o p h y " {êia îkoaoîa, 7,9), " d i v i n e l e g i s l a t i o n "
(iJetoc WjUO<;, 6 , 2 1 ; 5 , 1 8 ; 1 1 , 2 7 ) , " i n s p i r e d r e a s o n " (ei)ae/3i7<;
XoytaiJLOc;, 1 7 , 1 6 ) , t h e " r u l e of p h i l o s o p h y " (6 rfiq ipiXoaoipiaq
Kauojp, 7 , 2 1 ) .
T h e law of G o d w h i c h s h o w s w h e t h e r o n e faithfully follows
this r u l e is, specifically, a d i e t a r y law ( 5 , 2 . 6 ; 6 , 1 5 ) . T o b r e a k this
feldt, o.c, p . 8 3 2 . For Antiochia, cf. M. Hadas, o.c, p p . 1 0 9 - 1 1 3 ; G.W.E. Nickels

burg o.c, p . 2 2 6 .
229 Cf. L. Rost, Einleitung, p . 8 1 ; O. Eissfeldt, Einleitung, p . 8 3 2 ; J.C.H. Lebram, "Die
literarische Form des vierten Makkabaerbuches", Vigiliae Christianae 28 ( 1 9 7 4 )
8 1 - 9 6 ; U. Breitenstein, Beobachtungen, pp.l78f.
2 3 0 Often scholars emphasize the Stoic character of 4Macc. See 1. Heinemaim, PIV 14/1
( 1 9 2 8 ) 8 0 0 - 8 0 5 ; L. Rost, o . c , p.81; O. Eissfeldt, o . c , p . 8 3 2 ; G. DeUing, "Perspek-
tiven der Erforschung des heUenistischen J u d e n t u m s " , / / { / C 4 4 5 ( 1 9 7 4 ) 152-154.
However, U. Breitenstein, o . c , pp.159-175 proved that 4Macc contains not only
Stoic, but also Cynic, Peripatetic, Epicurean, and Pythagorean concepts, and con
cludes that the author, Pseudo-losephos, was an "unselbstandiger, ... recht ver-
standnisloser Kopf" ( p . l 7 9 ; cf. p p . l 3 2 f . ) . He compares Ps-Iosephos with the
author of SapSal whose writing he knew: both authors are Diaspora J e w s , influ
enced by HeUenism but faithful to the law; both give to their rhetorical treatise a
phUosophical imprint; both link their Jewish faith with the HeUenistic spirit; both
teach the unmortality of the soul; and both affirm eternal retribution ( p . l 9 ) .
231 With regard to the vocabulary, language, style, and rhetoric of 4Macc see U. Brei
tenstein, o . c , pp.13-130. He concludes that the author is a "Vertreter des soge-
nannten Asianismus, im ganzcn der pomposen Unterart dieser StUrichtung" (p.l 79).
232 "avToS4arroTo<; ioTiv rCJv nU'SCiv 6 evoefirn Koyiafidi;".
2 3 3 G.W.E. Nickelsburg, Literture, p . 2 2 6 . Cf. L. Rost, o . c , p . 8 2 ; G. DeUing, a.c, p. 153;
P. Dalbert, Theologie, p.9; H. Hegermann, "Griechisch-jUdisches Schrifttum",
Literatur und Religion des Fruhjudentums, ed. J . Maier, 1973 states that "inhalt-
lich vertritt er ein sich dem HeUenismus gcgeniiber abschUeBendes, gcsetzesstren-
ges Judentum". U. Breitenstein, o . c , p . l 3 3 asserts that "das jiidische Element
iiberdeckt das echt griechische".
2 3 4 Cf. U. Breitenstein, o . c , p . 1 7 1 . See generally A. Jaubert, Notion, pp.333-338.
235 Cf.G. DeUing, a . c , p . 1 5 3 .
d i e t a r y law is " t o b r e a k t h e l a w of t h e f a t h e r s " {rov ndrpiov

KaraXvaai vofiov, 5 , 3 3 ) .
I n 4 M a c c vofioq clearly refers t o t h e Mosaic l a w , especially t o
its r i t u a l s e c t i o n s (cf. 1 , 3 4 ; 2 , 5 ; 4 , 2 3 ; 5 , 1 6 - 3 8 ; 9,15)236. T h e o b e
d i e n c e t o t h e T o r a h is t h e m o t i v a t i o n t o go i n t o m a r t y r d o m ( 5 , 1 6 ;
9 , 1 - 8 ; 1 6 , 1 7 - 2 2 ) . A n d t h e o b e d i e n c e t o t h e T o r a h is n o t d e p i c t e d
as a S t o i c v i r t u e b u t as s h e e r o b e d i e n c e t o G o d (cf. 5 , 1 6 ; 9 , 2 ; 1 6 ,
17.19)237.
.\s " d i v i n e p h i l o s o p h y " ( 7 , 9 ; cf. 7 , 2 1 ; 1 7 , 1 6 ) , t h e J e w i s h law
h a s a universal d i m e n s i o n . B u t it is also very closely l i n k e d w i t h
Israel in general a n d w i t h Moses in p a r t i c u l a r (cf. 5 , 1 6 . 3 3 ; 9 , 2 ; 1 7 ,
1 9 ) . T h e p u r p o s e of 4 M a c c e x p l a i n s w h y t h e e t h i c a l d i m e n s i o n of
t h e l a w is stressed (cf. also 2 , 8 ; 1 3 , 2 4 . 2 6 ; 1 5 , 9 ; 1 9 , 1 ) . F o r t h e
a u t h o r of 4 M a c c t h e c o n t e n t of evaefieia is " d a s u n b e d i n g t e Aus-
h a r r e n im G e h o r s a m gegen das G e s e t z Gottes"2^*.
7.1.2. The concept of wisdom. T h e d e f i n i t i o n of ao^pia as " t h e

k n o w l e d g e of t h i n g s , divine a n d h u m a n , a n d of t h e i r c a u s e s "
{yvcbai<; deioov Kai dv^pcoirivojv irpayndrcov Kai rcbv TOVTOJV
1,16) is clearly S t o i c 2 3 ^ G o d himself is "all - w i s e " {rtavao-
if)6q iêdc, 1,12). W i s d o m is " m a n i f e s t e d " u n d e r t h e (Stoic) forms
{ideal) of self-control and justice {ippovQatq Kai btKaLoavvri)
as well as c o u r a g e a n d t e m p e r a n c e {dvSpeia Kai aojippoavvr)) ac
c o r d i n g to 1 , 1 8 2 ^ .
7.1.3. Law and wisdom. T h e Palestinian a n d A l e x a n d r i a n

i d e n t i f i c a t i o n of l a w a n d w i s d o m c a n be o b s e r v e d in 4 M a c c 2 * ' . I n
236 Cf. R.J. Banks,/eûj and the Law, p . 5 4 .

237 O. Eissfeldt, Einleitung, p . 8 3 2 .
2 3 8 G. Delling, " P e r s p e k t i v e n " , 5 4 ( 1 9 7 4 ) 153 quoting 5,9.16; 9 , 2 .
239 Cf. Cicero Tusc 4 , 5 7 ; Seneca Ep 8 9 , 4 . Cf. U. Breitenstein, Beobachtungen, p.ib9.
He emphasizes, however, that the martyrs of 4Macc are nevertheless not (!) Stoic
'wise men' (ibid.).
2 4 0 Representing the four cardinal virtues of Stoicism. Cf. O. Eissfeldt, Einleitung,
p . 8 3 2 . U. Breitenstein, Beobachtungen, p . l 6 0 points out that both the Stoic main
maxim of ethical behaviour, the 6tioKoriovtiivr\<; (rfi <puoeL) ffji' (cf. M. Pohlenz,
Stoa, 1, p p . l 16-118), and the important Stoic value of the KaiJiv/cop, the obligation
of the wise man, are never mentioned in 4 Mace.
241 Cf. M. Kiichler, Weisheitstraditionen, p.58 w h o states with regard to 1,15-19 that
the author achieves "eine Verbindung von griechischer Definition (16) und judi-
schem Dogma (17a), wclche in einem Dreierschritt die Weisheit rait dem Gesetz
zusammenschlieBt". U. Breitenstein, o.c, p . l 7 1 states that "iiber seine Philo-
The Fourth Book of Maccabees 137
1,1 7 we r e a d : " T h i s (i.e. w i s d o m ) 1 t a k e t o b e t h e c u l t u r e a c q u i r e d

u n d e r t h e l a w (j) TOV VOUOV naideia), t h r o u g h w h i c h w e learn
w i t h d u e r e v e r e n c e t h e things of G o d " . I n o t h e r w o r d s , t h e J e w i s h
law is t h e s o u r c e of, a n d c o n t a i n s , vatbeia w h i c h is i d e n t i c a l
(auTTj br) Toivvv eCTrtt", v . l 7 a ) w i t h aoi/;ia.
In 5 , 3 5 " w i s d o m - l o v i n g r e a s o n " (ftXdaoifioq Xdyoq) is closely
l i n k e d w i t h t h e v e n e r a t e d p r i e s t h o o d a n d w i t h t h e " k n o w l e d g e of
t h e Idw"{vo(j.odeaia<; enLOTrjiiri)- T h e last p h r a s e i m p l i e s t h a t t h e
M o s a i c legislation is said t o c o n t a i n einaTT}iJ.r) a n d is at t h e s a m e
t i m e c o m p a r e d w i t h t h e ipiXoooôq Xdyoq.
T h e i d e n t i f i c a t i o n of l a w a n d w i s d o m , i.e. of t h e ' r e h g i o u s ' a n d
of t h e ' p h i l o s o p h i c a l ' r e a l m s , is t h e basis of t h e e q u a t i o n of r e a s o n
a n d piety2*2. T h e a u t h o r of 4 M a c c uses t h e t e r m îXoaoîa^'^^ as
d e s i g n a t i o n for t h e J e w i s h view of w o r l d , h f e , a n d religion (cf. 5 ,
1 1 . 2 2 ; 7 , 9 deia ipiXoaoipia of Eleazar; 7 , 2 1 ) . F o r t h e t y r a n t t h e
priest Eleazar d o e s n o t s e e m t o b e a p h i l o s o p h e r since t h e old m a n
still a d h e r e s t o t h e J e w i s h reUgion ( 5 , 7 ) . E l e a z a r a n s w e r s ( 5 , 2 2 ) :
" Y o u scoff at o u r p h i l o s o p h y {•piXooo'fiia), as if u n d e r it w e w e r e
hving in a m a n n e r c o n t r a r y t o r e a s o n (oO / / e r a eOXoytoTiaq^'^)".
A n d t h e a u t h o r of 4 M a c c himself a d d r e s s e s Eleazar as " p h i l o s
o p h e r of t h e divine l i f e " (iptXdaoipe '&eiov piov) a n d " y o u w h o live
in h a r m o n y w i t h t h e l a w " {cb av^^(jOve vdytov) at t h e s a m e t i m e
(7,7).
F o r t h e a u t h o r t h e ' p r o p e r ' p h i l o s o p h y (= w i s d o m ) c o n s i s t e d
u n d o u b t e d l y in a p i o u s hfe a c c o r d i n g t o t h e J e w i s h law. T h e t e r m
evaePeta o c c u r s 4 6 t i m e s a n d is t h u s o n e of t h e m o s t i m p o r t a n t
c o n c e p t s of 4Macc2'*'. T h e J e w i s h evaejieia is c o n n e c t e d w i t h t h e
G r e e k c o n c e p t of d p e r r j (cf. 5 , 2 4 ; 9 , 2 9 ) . It is bid Tr]v evoeêi-
av'^*^ t h a t t h e m a r t y r s go i n t o d e a t h . Even r e a s o n is subject t o
sophia lasst Ps-Ios gar keinen Zweifei aufkommen: Sie ist aJlein durch das Gesetz
bestimmt". G.W.E. Nickelsburg, Literature, p.226 emphasizes that "right reason
takes its stand on wisdom, which is the Torah".
242 Cf. S. Lauer, "Eusebes Logismos in IV Mace", JJS 6 ( 1 9 5 5 ) 1 7 0 - 1 7 1 , and especial
ly U. Breitenstein, o . c , p p . 1 6 8 - 1 7 3 . We rely o n Breitenstein for the foUowing
observations.
248 Except in 1,1-2 where he uses the term, rather presumptuously, for his o w n activity.
He calls his treatise a ipiXoootfiuiTaToi' \6yov.
244 In 4Macc evKorfioria is equivalent with ; cf. 1 3 , 5 . 1 6 .
245 Cf. U. Breitenstein, Beobachtungen, p.l69.
246 Cf. 5 , 3 1 ; 7,16; 9 , 6 . 7 . 2 9 . 3 0 ; 11,20; 1 3 . 1 2 . 2 7 ; 15,14; 1 6 , 1 4 . 1 7 ; 17,7; I 8 , 3 ; c f . 6.22
with the expression vnep Tri<: eiiaepeia<;.
1 38 Later Jewish Writings from the first Century A.D.
p i e t y ; evae^rjq is used as a n a t t r i b u t e vvdth Xoyiatioq and with

eiTiaTrln-q'^*^ : "6 evae^-qq Xoyianoq b e d e u t c t die V e m u n f t , die auf
F r o m m i g k e i t b e r u h t , V e m u n f t , w e l c h e ein ' f r o m m e s ' L e b e n
g e w a h r l e i s t e t u n d u m d e r F r o m m i g k e i t willen sogar d e n M a r t y r -
e r t o d n i c h t v e r a c h t e t . Die V e r n u n f t folgt d e m G e b o t d e r F r o m -
migkeit"^**. A n d i t is o b v i o u s t h a t this evaeiSeia consists solely in
o b e d i e n c e t o t h e l a w : Eleazar e m p h a s i z e s t h a t " w e , having a c c e p t
ed t h e divine l a w {deioq vonoq) as t h e l a w of o u r c o u n t r y , d o n o t
believe ( t h a t ) a n y s t r o n g e r n e c e s s i t y (AvdyKT)) is laid u p o n us t h a n
that of o u r obedience to t h e l a w (rn<; trpdc; rov vonov i)ijidjv
evtreirêiaq, 5 , 1 6 ) " . T h e p h i l o - s o p h i a of 4 M a c e is solely deter
m i n e d b y t h e J e w i s h law^*^.
7.1.4. Summary. F o r t h e a u t h o r of 4 M a c c t h e J e w i s h l a w is
p r i m a r i l y t h e basis a n d s o u r c e o f t r u e p i e t y (evaeêia) a n d "divine
p h i l o s o p h y " (deia ipiXoooipia). It is also t h e s o u r c e o f ooipia a n d
naiSeia. As t r u e r e a s o n a n d (Jewish) p i e t y a r e o n e , so a r e w i s d o m
a n d t h e ( J e w i s h ) l a w . I t is o b v i o u s t h a t t h e a u t h o r of 4 M a c c k n e w
t h e Palestinian, a n d also A l e x a n d r i a n , i d e n t i f i c a t i o n of l a w a n d
w i s d o m a n d c o u l d i n d e e d t a k e it so m u c h for g r a n t e d t h a t h e was
able t o b a s e his e n t i r e t r e a t i s e o n t h e " i n s p i r e d r e a s o n (as) s u p r e m e
ruler over t h e p a s s i o n s " ( 1 , 1 ) o n this c o r r e l a t i o n . F o r h i m t h e l a w
is t h e basis, t h e s o u r c e , a n d t h e c o n t e n t of w i s d o m , a n d t h e o b j e c t
of t r u e p h i l o - s o p h i a . T h e l a w d e t e r m i n e s evaeêia, i.e. all ethical
a n d religious b e h a v i o u r , a n d i t d e t e r m i n e s a n d a m o u n t s t o t r u e
r e a s o n . A n d o b e d i e n c e t o t h e T o r a h , as o b e d i e n c e t o G o d , is t h e
highest value in h f e , even if i t leads i n t o m a r t y r d o m .
7.2. T h e F o u r t h B o o k of E z r a
T h e a p o c a l y p s e of 4Ezra2'*' was originally v m t t e n i n H e b r e w ^ ' '
247 Cf. U. Breitenstein, o.c., p p . l 4 5 f . for references.

248 U. Breitenstein, o.c, p . l 7 0 . He quotes 7,1.4; 8 , 1 ; 1 3 , 1 6 ; 16,4 as further examples
for the 'piety' of reason. S. Lauer, "Eusebes", 7 / 5 6 ( 1 9 5 5 ) 171 defines ei)a€0ri<;
\oytoix6<: as "reasoning which follows the rules of piety (these rules being known to
us from the divine law)" and, at the same time, as "reasoning for the sake of piety"
(ibid.).
249 As a result, v6ti0'; can be exchanged for \(ry«r/jd<;; cf. 2,9-10.
250 See generally B. Violet, Die Esra-Apokalypse (IV Esra), GCS 18, 1 9 1 0 , pp.XII-
The Fourth Hook of Ezra 1 39
or A r a m a i c ^ ' ^ w h i c h was t h e n t r a n s l a t e d i n t o G r e e k . N u m e r o u s
versions w h i c h are b a s e d o n t h e G r e e k t r a n s l a t i o n are e x t a n t w i t h
t h e L a t i n version b e i n g t h e m o s t r e h a b l e ^ ' ' . T o d a y 4 E z r is general
ly r e g a r d e d as a u n i t y , w i t h t h e e x c e p t i o n of t h e later C h r i s t i a n
a d d i t i o n s in G r e e k ( c h . 1-2; 1 5 - 1 6 ) ^ ^ . This d o e s n o t e x c l u d e t h e
possibility t h a t t h e a u t h o r used different a p o c a l y p t i c c o n c e p t s ,
traditions, and material^^'.
T h e J e w i s h a u t h o r of 4 E z r 3-14 places his w r i t i n g i n t o a fic-
LXIV; G.H. Box, The Ezra-Apocalypse (2Esdras 3-14), 1 9 1 2 , pp.I-LXXVII; idem,

'TV Ezra", APOT 2 ( 1 9 1 3 ) 5 4 2 - 5 6 1 ; B. Violet, Die Apokalypsen des Esra und des
Baruch in deutscher Gestalt, GCS 3 2 , 1 9 2 4 , pp.XII-LV; W.O.E. O e s t e r l e y , / / £ j -
dras: With Introduction and Notes, 1 9 3 3 , pp.XI-XLCII; L. Rost, Einleitung, pp.91-
9 4 ; J.M. Myers, / and II Esdras: Introduction, Translation and Commentary, AB
vol. 4 2 , 1 9 7 4 , p p . 1 0 5 - 1 3 4 (with up-to-date bibliography p p . 1 3 5 - 1 3 9 ) ; O. Eissfeldt,
Einleitung, p p . 8 4 6 - 8 4 9 ; J.H. Charlesworth, Pseudepigrapha, pp.l 11-116; G.W.E.
Nickelsburg, Literature, p p . 2 8 7 - 2 9 4 ; J . Schreiner, "Das 4 . Buch Esra", JSHRZ V / 4
( 1 9 8 1 ) 291-309 (with Ut.); E. Brandenburger, D j V Verborgenheit Gottes im Welt-
geschehen: Das literarische und theologische Problem des 4. Esrabuches, AThANT
6 8 , 1 9 8 1 , pp.9-57 (with a good introduction on pp.9-21 and a critical analysis of
the history of research on pp.22-57).
251 Cf. L. Rost, o.c, p . 9 l ; O. Eissfeldt, o.c, p . 8 4 9 ; J . Schreiner, o.c, p . 2 9 5 ; A . F J .
Klijn, "Textual Criticism of IV Ezra: State of Affairs and Possibilities", SBL 1981
Seminar Papers, 1 9 8 1 , p . 2 2 3 .
2 5 2 Cf. recently J.M. Myers o.c, pp.l 15-119; A.F.J. Klijn, a.c, p . 2 2 3 .
2 5 3 Cf. J.M. Myers, o.c, p.l 1 3 ; J . Schreiner, o.c, p . 2 9 6 . Regarding the present state of,
and the possibilities for, textual ctiticism of 4Ezr see now A . F J . Klijn, a.c, pp.217-
2 2 7 . With regard to the history of transmission of the different versions see B.
Violet, Esra-Apokalypse, pp.XII-XLVI; idem, Apokalypsen, pp.XIII-XXXIX;
W. Harnisch, Verhdngnis, pp.15-17; J.M. Myers, o.c, p p . l 13-115; J. Schreiner,
o.c, p p . 2 9 2 - 2 9 7 . With regard to the Latin version we rely o n R. Wever, 'TV Ezra",
Biblia Sacra luxta Vulgatam Versionem, 2, p p . 1 9 3 1 - 1 9 7 4 . We use mainly the trans
lations of G.H. Box, APOT 2 ( 1 9 1 3 ) 5 6 1 - 6 2 4 ; J M . Myers, / / Esdras, p p . 1 4 0 - 3 5 4
(with commentary) ;J. Schreiner, JSHRZ V / 4 (1981) 3 1 0 - 4 1 2 .
2 5 4 Cf. L. Rost, Einleitung, p.93;J.H. Charlesworth,Pseudepigrapha, p.l 12;J.M. Myers,
o.c, p p . l 1 9 - 1 2 1 ; G. Mayer, "Zur judisch-heUenistischen Literatur", ThR 4 5 ( 1 9 8 0 )
2 3 3 ; J . Schreiner, o.c, p . 2 3 3 ; C . Miinchow, £(AiA, pp.76f.;and especiaUy E. Bran
denburger, Verborgenheit, p p . 2 7 - 3 7 , 9 I - 1 4 9 who established the "spannungsvolle
Einheit eines Uterarischen und theologischen Ganzen" ( p . l 4 9 ) on the basis of the
deciphering of a shift in the entire process of the apocalypse in visio 4 ( 9 , 2 6 - 1 0 ,
59) which included a turning point in the attitude of Ezra (ibid., pp.58-90).
2 5 5 With regard to the aUeged dependency of 4Ezr o n AntBibl see M . R . J a m e s , Biblical
Antiquities, pp.54-58; B. Violet, Apokalypsen, pp.XLII-XLIX; also W. Harnisch,
Verhdngnis, p . l l n . l ; JM. Myers, o.c, p . l 3 2 ; O. Eissfeldt, Einleitung, p.853.
But note J. Schreiner, o.c, p.3O0 who points out that "Beriihrungspunkte in
Inhalt und Aussage (sind), auch ohne dafi eine Abhangigkeit vorliegen m u B ,
zu erwarten, werm die beiden Schriften aus der gleichen Zeit und dem namUchen
MiUeu stammen. Dies aber diirfe der FaU sein".
140 Later Jewish Writings from the First Century A.D.
t i o n a l s e t t i n g i d e n t i f y i n g himself, a n a c h r o n i s t i c a l l y , w i t h Salathiel,
i.e. E z r a t h e scribe ( 3 , 1 ) . It is o b v i o u s t h a t t h e a u t h o r lived in Pal-
estine^'^ a n d w r o t e after A . D . 70 d u r i n g t h e last d e c a d e ( s ) of t h e
first c e n t u r y ^ ' ^ .
4 E z r is a d o c u m e n t of t h e late phase of a p o c a l y p t i c t h o u g h t
a n d c a n b e r e g a r d e d as " o n e of t h e m o s t brilliant a n d original of
t h e a p o c r y p h a l c o m p o s i t i o n s " 2 ' * , It can b e a s s u m e d t h a t t h e
a u t h o r is a r e p r e s e n t a t i v e of Pharisaic a p o c a l y p t i c ^ ' ^ . He p r e s e n t s
his case in a generally clearly a r r a n g e d m a n n e r w i t h t h r e e basic
c h a r a c t e r i s t i c s : (1) seven so-called visions c o n t a i n i n g courses of
events^^**, (2) t h e frame n a r r a t i v e ^ ^ ' , a n d (3) t h e d i a l o g u e b e t w e e n
E z r a a n d t h e angel Uriel^^^
2 5 6 Cf. W. Mundle, "Das religiose Problem des 4 . Esrabuches", ZAW (, (1929) 2 2 3 ;

A. Nissen, "Tora", NovTest 9 ( 1 9 6 7 ) 2 4 8 ; cf. W. Harnisch, o . c , p . l 5 ; L. Rost,
o . c , p.94 (under the rule of Domitian 81-96 A.D.); J.H. Charlesworth, o . c , p.l 12;
J . Schreiner, o . c , p . 3 0 2 . Others suggest R o m e : cf. B. Violet, o . c , p.L; O. EUsfeldt,
o . c , p.849.
257 Cf. L. Rost, o . c , pp.93f.; J.M. Myers, o . c , p p . l 2 9 f . ; J.H. Charlesworth, o . c , p.l 12;
O. Eissfeldt, o . c , pp.848f.; W. Harnisch, o . c , p . l l ; G.W. E. Nickelsburg, Literature,
p . 2 8 7 ; J . Schreiner, o . c , pp.301f.; E. Brandenburger, o . c , p.l 11 ("knapp vor 100
nach Christus"); C. Rowland, Open Heaven, 1 9 8 2 , pp.254f.
258 J.H. Charlesworth, o . c , p . l l l ; cf. W. Harnisch, "Die Ironie der Offenbarung:
Exegetische Erwagungen zur Zionsvision im 4. Buch Esra", SBL 1981 Seminar-
Papers, ed. K.H. Richards, 1 9 8 1 , p.80 commenting on visio 4 .
2 5 9 Cf. W. Harnisch, Verhdngnis, p.327 with n.4 (lit.); also L.L. Grabbe, "Chronography
in 4 Ezra and 2 Baruch", SBL 1981 Seminar Papers, ed. K.H. Richards, 1 9 8 1 ,
p p . 5 8 - 6 2 ; A. Lacocque, "The Vision of the Eagle in 4 Esdras", in o . c , 1 9 8 1 , pp.
2 3 7 - 2 5 8 , here p p . 2 3 7 , 2 4 4 - 2 4 9 . A different viewpoint is defended by E. Branden
burger, Verborgenheit, pp.154-161 w h o agues that the author of 4Ezr belonged to
the cirlce of the (apocalyptic-prophetic) wise who exclusively and esoterically
received not only the law but also apocalyptic secrets referring to 12,36-38; 14,6-8.
13.38-47. It should be noted that Brandenburger does not argue specifically against
the assumption of a Pharisaic-apocalyptic author.
2 6 0 Visio I: 3,1-5,19; visio 2: 5 , 2 0 - 6 , 3 4 ; visio 3 : 6,35-9,25; visio 4 : 9 , 2 6 - 1 0 , 5 9 ; visio
5: 11,1-38; visio 6: 1 3 , l - 5 6 a ; visio 7: 14,1-50. Only visio 5 (eagle vision) and visio
6 (Son of Man vision), and with certain reservations visio 4 (Zion vision), are visions
with interpretations in the strict sense of the word. Cf. E. Brandenburger, o . c ,
pp.l4f.
261 As introduction (3,1-3) and end ( 1 4 , 4 8 ) , and as link between the visions and the
dialogue parts. Cf. E. Brandenburger, o . c , p p . l 5 , 9 1 - 1 0 7 .
262 This dialogue takes up at least two thirds of the entire material (visio 1-3). It is still
discernible in visio 4 where, however, important changes regarding the subject-
matter and the persons are introduced. In 10,29-59 the angel is only angelus inter-
pres, not engaging in a critical dialogue with Ezra. On visio 4 see now E. Branden
burger, o . c , pp.58-90 and W. Harnisch, "Ironie", SBL 1981 Seminar Papers,
pp. 7 9-104.
The Fourth Hook of Ezra 141
Regarding this dialogue between Ezra and Uriel it has been shown that the author
of the apocalypse expresses questions and laments through Ezra which are answered
authoritatively by the angel as God's representative^^S. xhe laments of Ezra set forth
a particular current of thought or Seinsverstdndnis and launch a dialogue as defined
by the dispute. The author takes issue with that pressing current of thought proclaim
ing a specific faith and theology which has its centre in the concept of the "life-giving
law" ( 1 4 , 3 0 ) . He does not vacillate in his judgment "sondern vertritt eine mit seinen
Mitteln mogliche Losung hinsichtlich der vorwurfsvoU, ja teilweise anklagend ange-
fochtenen Gerechtigkeit Gottes (Theodizeeproblem). Diese Losung erscheint in der
Regel durch die Engelreden, die belehren und enthiillen, also offenbaren. Dabei ist
in der Sache wichtig, daB das zwar nicht immer, aber doch nicht selten als Ableh-
nung, Zurechtweisung, als deutliche Korrektur geschieht. Der Verfasser iiuBert sich
also antithetisch"264. x h u s , as regards the dialogic part (visio 1-3), the opinion of the
author is nearly exclusively expressed in the revelatory addresses of Uriel. As regards
the visions part proper (visio 4-6), the author's opinion is again set forth in theheav-
enly revelations of Uriel as angelus interpres, but also in the speeches of Ezra in the
Zion episode (9,38-10,24) and in the people's episode (12,40b-50) where Ezra takes
over the role of Uriel265. Finally, as regards the testament part (visio 7), the opinion
of the author represents the material position of the revelatory angel vis-a-vis the
people. The farewell address expresses what the author intended to submit as sol
ution for the problematic state of affairs, legitimized by Ezra as recipient of ancient
revelatory heavenly wisdom266_
T h e c e n t r a l problem^^^ of 4 E z r is t h e fall of J e r u s a l e m w h i c h
h a d t o be r e g a r d e d as r e s u h of Israel's sins a n d of h e r d i s o b e d i e n c e
t o t h e law (cf. .3,25.34; 4 , 2 4 ; 8 , 1 6 - 1 7 ) 2 6 8 . Israel possesses t h e cov-
2 6 3 Cf. E. Brandenburger, Adam und Christus, 1 9 6 2 , p p . 2 7 - 3 9 , 5 4 - 5 8 , followed by W.

Harnisch, Verhdngnis, 1 9 6 9 , pp.60-67 and J . Schreiner,/SH/?Z V / 4 ( 1 9 8 1 ) 302f.
See now E. Brandenburger, Verborgenheit, 1 9 8 1 , pp.l 5 - 2 1 , 3 9 - 5 0 , 1 4 4 - 1 4 7 ; 150f.,
156f. (correcting a few minor misunderstandings on the part of W. Harnisch, o.c,
p p . 4 5 - 5 0 ) . Contra H. Gunkel, "Das 4 Buch Esra", Apokryphen und Pseudepigra
phen des Alten Testaments, ed. E. Kautzsch, 2, 1 9 0 0 , p . 3 4 0 who argued that the
dialogue expresses the inner struggle of the author w h o therefore talks wdth 'two
voices'. Contra A.L. Thompson, Responsibility for Evil in the Theodicy of IV Ezra,
SBLDS 2 9 , 1977, w h o suggests that the author argues on two levels. Also contra
A.P. Hayman, "The Problem of Pseudonymity in the Ezra Apocalypse", JS] 6
( 1 9 7 5 ) 4 7 - 5 6 who maintains that both Ezra and Uriel reveal the author's thoughts.
The assertion of G. Mayer that the problem of the dialogue structure has not yet
been solved (in ThR 4 5 / 1 9 8 0 , p.233) has been taken care of by E. Brandenburger,
Verborgenheit, 1 9 8 1 , passim.
2 6 4 E. Brandenburger, Ker6orênA«7, p . 4 4 ; cf. ibid., p p . 1 4 8 - 1 5 2 .
265 Cf. E. Brandenburger, o.c, p p . l 5 0 f . ; o n the Zion episode see ibid., p p . 7 4 - 8 4 ; and
o n the people's episode see ibid., p p . 1 1 8 - 1 2 0 .
2 6 6 Cf. E. Brandenburger, o . c , p . l 5 1 ; on visio 7.see ibid., p p . 1 0 , 2 0 , 1 3 2 - 1 4 7 .
267 Cf. generally E. Brandcngurger, .Adam und Christus, p p . 2 7 - 3 9 , 5 4 - 5 8 ; W. Harnisch,
Verhdngnis, p p . l 9 - 6 0 ; G.W.E. Nickelsburg, Literature, pp.293f.; J . Schreiner,
JSHRZ V / 4 ( 1 9 8 1 ) 3 0 2 L ; C. Munchow, £«Wfe, p.78; E. Brandenburger, Verborgen
heit, p p . l 1-14,17-19,42-50,154-161.
268 With regard to the historical review in 3,4-27 see now P.G.R. de Villiers, "Under-
e n a n t a n d t h e gift of t h e Torah b u t seems t o b e u n a b l e t o over

c o m e t h e evil w h i c h c h a r a c t e r i z e s t h e h u m a n r a c e since A d a m .
M o r e o v e r , Israel was p u n i s h e d b y sinful G e n t i l e s w h o t h e m s e l v e s
live in p e a c e ( 3 , 2 9 - 3 6 ) . T h e s e different s t r a n d s of t h o u g h t w e r e
o b v i o u s l y i n c o m p r e h e n s i b l e . W h y d i d G o d n o t m a k e his p r o m i s e s
t r u e w h i c h w e r e c o n n e c t e d w i t h Israel's e l e c t i o n ( 3 , 2 8 - 3 6 ; 5,28-
3 0 ; 6 , 5 3 - 5 9 ) ? W h y did G o d m a k e s u c h a difference b e t w e e n Israel
a n d t h e G e n t i l e s ? As m a n k i n d as a w h o l e is subject t o sin since
A d a m ( 3 , 5 - 2 6 ) , d i d this n o t d o o m t o failure G o d ' s p u r p o s e s in
c r e a t i o n a n d salvation right from t h e s t a r t ? Since Israel c o u l d n o t
avoid sin, as n o b o d y c a n , is it n o t G o d himself w h o has t o b e b l a m e d
( 3 , 8 ) ? ! T h e " S c h o p f e r t r e u e u n d G e r e c h t i g k e i t des G o t t e s I s r a e l s "
were put m t o question""".
T h e status quaestionis of t h e a u t h o r of 4 E z r i n c l u d e s t h u s t w o
r e a l m s : t h e i n a b i l i t y t o c o m p r e h e n d t h e w a y s of G o d , a n d a cer
tain a g i t a t e d i n d i g n a t i o n regarding t h e p r e d o m i n a n c e of the evil
h e a r t in this w o r l d . T h e s e t w o c o m p o n e n t s " t h e m a t i s i e r e n b e i d e
die U n s i c h t b a r k e i t heilvollen E r g e h e n s , die A b w e s e n h e i t g o t t l i c h e r
H e i l s m a c h t , also die V e r b o r g e n h e i t G o t t e s i m Weltgeschehen''^^".
In his c o n s c i o u s l y theological s o l u t i o n of t h e p r o b l e m ^ ^ ' the
a u t h o r builds o n t h e p r o p h e t i c - a p o c a l y p t i c p r e s u p p o s i t i o n t h a t he
has insight i n t o t h e h e a v e n l y secrets a n d t h a t h e is t h e r e f o r e able to
disclose eschatological r e v e l a t o r y w i s d o m w h i c h can avert t h e crisis.
T h e s k e p t i c i s m a n d t h e a r g u m e n t s w i t h G o d w h i c h are e x p r e s s e d
in t h e t h o u g h t s a n d s p e e c h e s of Ezra in t h e d i a l o g u e p a r t are char
a c t e r i z e d as folly a n d w r o n g a t t i t u d e in the t e s t a m e n t of Ezra
( 1 4 , 2 7 - 3 5 ) . Wise b e h a v i o u r is, as regards its c o n t e n t , u n d e r s t o o d
as r e p e n t a n c e a n d e x e c u t i o n of t h e j u d g m e n t d o x o l o g y . Z i o n is
c o n f r o n t e d w i t h its guilt, is called t o r e p e n t a n c e , a n d is p r o m i s e d
— o n t h e basis of her a g r e e m e n t w i t h a n d e n d o r s e m e n t of G o d ' s
w i s d o m w h i c h governs t h e w o r l d — t h e r e n e w e d gift of salvation
in t h e e s c h a t o l o g i c a l p r o c e s s . T h e a u t h o r t h u s a d v a n c e s a d e u t e r -
o n o m i s t i c a l l y i n t e r p r e t e d d o c t r i n e of aeons^^^.
standing the Way of God; Form, Function, and Message of the Historical Review in
4 Ezra 3,4-27", SBL 1981 Seminar Papers, p p . 3 5 7 - 3 7 8 .
2 6 9 W. Harnisch, Verhdngnis, p . 5 8 .
2 7 0 E. Brandenburger, Verborgenheit, p. 165. For an analysis and evaluation of these
t w o realms of the central problem see ibid., p p . 1 6 1 - 1 8 6 .
271 Cf. particularly E. Brandenburger, o.c., p p . 1 8 6 - 2 0 1 .
272 Cf. E. Brandenburger, o.c, p. 188. On t h e doctrine of aeons in 4Ezr see ibid..
The Fourth Book of Ezra 1 43
In the words of E. Brandenburger, "das Hauptanlicgen des 4Esr ist, d a 6 die in den
anfanglichen vorwurfsvollen Klagen zu Wort kommende skeptische Infragestellung
Gottes in der Wende visio 4 revidiert wird und von da aus erkeruiender Glaube die
Skepsis im Lobpreis des Waltens Gottes (13,53b-58) iiberholt. Thema des 4Esr ist
i n s o f e m die Erkenntnis der Herrschaft Gottes ( 1 3 , 5 8 ) . In der Zeit der Verborgenheit
Gottes im Weltgeschehen hat solche Erkermtnis ein konkretes, geschichtliches Ziel:
einerseits die Wiedergewirmung oder die Festigung des Vertrauens in das Walten ...
Gottes, andererseits damit zugleich das Durchhalten des Gehorsams gegeniiber d e m
weltordnenden Recht Gottes"273_
7.2.1. The Jewish law. T h e Mosaic T o r a h plays an i m p o r t a n t

role in 4Ezr2^*. Even t h o u g h t h e a u t h o r refers t o secret revelations
w i t h regard t o t h e e n d of t h e p r e s e n t a e o n ( 3 , 1 4 ; 1 4 , 5 . 2 3 - 2 6 ) , it
is a b u n d a n t l y clear t h a t for h i m G o d has revealed himself in t h e
law. In t h e T o r a h G o d revealed himself a n d his will t o Israel in an
unambiguous way^'''.
In 4 E z r t h e law has p r i m a r i l y a n eschatological-salvational signi-
ficance^'^. T h e angel p r o c l a i m s t h a t e t e r n a l life a n d t h e g l o r y of
t h e f u t u r e a e o n is o p e n t o all w h o are o b e d i e n t t o t h e law^^^. T h e
p o s s i b i h t y of t h e fulfilment of t h e law is asserted^^^. T h e signifi
c a n c e of t h e law in 4 E z r is especially a p p a r e n t in 7 , 1 7 - 2 5 , t h e first
p p . I 2 8 - l 3 2 , I 3 9 . , 1 5 2 f . , 1 7 4 - 1 7 6 , 1 9 0 - 1 9 6 ; cf. also W. Harnisch, Verhdngnis, pp.89-

3 2 1 . As to the concept of the Messi.ih in 4Ezr see P.G.R. de Villiers, "Messiah",
Neotestamentica 12 ( 1 9 8 1 ) 9 0 - 9 6 ; E. Brandenburger, o.c. p p . 1 2 7 , 1 3 0 , 1 4 0 .
2 7 3 E. Brandenburger, o.c, p . I 8 8 . On the chronography in 4Ezr see L.L. Grabbe,
"Chronography", I 9 8 I , pp.49-63 w h o emphasizes that the end of the Roman Em
pire and the restoration of Israel, through God's intervention, were expected in the
near future.
2 7 4 Cf. generaUy W. Mundle, "Problem", ZAW 6 ( 1 9 2 9 ) 2 2 7 - 2 3 1 ; W. Harnisch, o . c ,
p p . 1 4 2 - 1 7 8 passim; M. Limbeck, Ordnung, p p . 9 7 - I 0 2 ; R J . B a n k s , a n d the
Law, p p . 3 0 f . , 5 I - 5 3 ; J . R . MueUer, "A Prolegomenon to the Study of the Social
Function of 4 Ezra", SBL 1981 Seminar Papers, I 9 8 I , p p . 2 5 9 - 2 6 8 ; C. Miinchow,
Ethik, p p . 8 9 - 9 I , 9 4 ; E. Brandenburger, o . c , p.44. Brandenburger states that the
theology of the author "hat ihr Zentrum im Gedanken des 'lebensspendenden
Gesetzes' ( 1 4 , 3 0 ) " ( p . 4 4 ; cf. ibid., p . 2 0 4 s.v. "Gesetz"). The focus o n the concept
of law U particularly apparent in 3 , I 9 ; 5 , 2 7 ; 7 , 7 9 . 8 9 . 9 4 ; 8 , 5 6 ; 9 , 3 I . S 7 ; 1 4 , 2 1 - 2 2 .
275 Cf. W. Mundle, "Problem", ZAW S ( 1 9 2 9 ) 2 2 7 .
2 7 6 Cf. W. Harnisch, Verhdngnis, p p . l 4 5 - I 4 9 ; M. Limbeck,Ordnung, p.97; C. Miinchow,
Ethik, pp.89f.; also W. Mundle, a . c , p.228 and J.R. MueUer, "Prolegomenon",
1 9 8 1 , p p . 2 6 3 - 2 6 5 . Cf. E. Brandenburger, Verborgenheit, p.45 w h o asserts that for
the author the law is "Garant und Trager des Lebens" and "Basis und Verhei-
Bungsttager des HeUs" ( p . 6 2 ) .
277 Cf. 7 , 1 0 - 1 6 . 2 1 - 2 5 . 8 8 - 9 0 . 1 2 7 - 1 3 0 ; 8 , 3 9 ; 9,7-13. Cf. E. Brandenburger, o.c, p.l7
with n . 2 1 .
278 Cf. W. Harnisch, o . c , p . I 5 2 ; C. Miinchow, o . c , p.89.
pericope in w h i c h the angel deals with the topic of the law per
se279.
The central question which is dealt with here is the lot of the righteous and the
wicked. T h e angel says: "Let the many w h o exist perish rather than that the law of
God which has been commum'cated ( t o them) be slighted (v.20). For God (deus) has
surely commanded (mandans mandavit) those coming (into the world) when they
came what to do to live (vivere) and what course to take to avoid being punished
(puniri, v.21)". The "lex" of v.l 7 is, without doubt, the Mosaic Torah^SO; this verse
is probably formulated with relation to Deut 8 , 1 . However, "nicht das geschichtliche
Geschick Israels, sondern die eschatologische Zukunft der Gerechten und der Siinder
ist nach der Auffassung des Apokalyptikers in den Bestimmungen des gottlichen
Gesetzes festgelegt"28I. This is also true for v . 2 1 : the attitude towards the law in
the present aeon is decisive with regard to the fate o f the individual in the future
aeon. The verbs "haereditare" and "puniri" in v.l 7 correspond with the verbs "viv
ere" and "puniri" in v . 2 1 2 8 2 . h is important to note that the recipients of the law
in w . l 7.20-21 are not mankind in general but Israel283 The author stresses his con
viction that it is not the status electionis which guarantees life but the obedience to
God's demands in the law. Thus the contrast just-ungodly, referring to groups within
(!) Israel, moves into the centre of the theological conception (cf. 7,17-18). This con
trast supersedes the traditional distinction between Israel and the Gentiles, without
displacing or aimihilating this distinction totally.
H e n c e , the law fulfills a mediating role b e t w e e n the present and

the future aeons since the eschatological salvation and c o n d e m n a -
279 On this passage see W. Harnisch, o.c, p p . 1 4 7 - 1 5 5 ; M. Limbeck, o.c, p.97;JJkl.

Myers, / / Esdras, p p . 2 0 7 , 2 3 2 , 2 5 2 f . W. Harnisch, o.c, p p . l 4 7 f . points out that here
the author is not satisfied with demonstrating the "Verhangnischarakterder Geschich
te" and with proclaiming the concept of the eschatological abolition of the pre
sent aeon, but that he supplements the fundamental consideration of 7,2-16 with
an equally fundamental discussion of the law in 7,17-25 thus dealing with mis
understandings which could arise from 7,2-16.
2 8 0 Cf. G.H. Box, Ezra-Apocalypse, p . l 0 5 ; D. Rossler, Gesetz, p . 5 0 ; W. Harnisch, o . c ,
p.148.
281 W. Harnisch, o.c, p . l 4 8 ; cf. A. Nissen, "Tora". NovTest 9 ( 1 9 6 7 ) 2 6 4 referring to
3 , 3 3 ; 5,29; cf. also E. Brandenburger, o . c , p p . l 7 5 f . w h o refers to the inner cormec
tion between the law and the eschatological condition which is defended in 7,20-44.
282 Here "life" (vivere) signifies the eschatological existence in the future aeon which is
not subject to mortality any more. This term, mostly in verbal form, occurs in 7,48.
6 0 . 6 6 - 6 7 . 8 2 . 9 2 . 1 2 9 . 1 3 1 . 1 3 7 - 1 3 8 ; 8 , 3 . 6 . 3 9 . 4 1 . 5 4 ; 9 , 1 3 . 1 5 ; 1 4 , 2 2 . 3 0 . Cf. W. Har
nisch, Verhdngnis, p . 1 4 9 .
283 Contra G.H. Box, Ezra-Apocalypse, p . I 0 5 ; idem, APOT 2 ( 1 9 1 3 ) 5 8 1 ; W. Mundle,
"Problem", ZAW S ( 1 9 2 9 ) 2 2 9 . FoUowing W. Harnisch, o . c , p . I 5 0 w h o defends
Israel as recipient of the law even with regard to 3,32-36; 7,37.45-46 where the
author probably thinks of a "zwar faktische, aber unbewufite Gebotsiibertretung
(bzw. -bewahrung) der Heiden" rather than presupposing a knowledge of the Jewish
law among the GentUes. Cf. also J A l . Myers, / / Esdras, p . 2 5 3 . In 7 , 1 2 9 - 1 3 1 ; 9,29-
3 7 ; 14,28-32 Israel is clearly presented as recipient of the Torah.
t i o n are d e c i d e d b y the p r e s e n t a t t i t u d e t o w a r d s t h e law^**. It is

i m p h e d a n d even expressly s t a t e d t h a t t h e divine law can b e ful
filled. T h e a u t h o r rejects t h e idea t h a t t h e n o r m s of b e h a v i o u r
w h i c h are laid d o w n in t h e law (cf. 7 , 2 1 : " q u i d facientes . . . q u i d
o b s e r v a n t e s ) are b e y o n d t h e ability of t h o s e w h o live in t h e pre
s e n t a e o n ^ * ' . T h e p e r i c o p e s in 7 , 7 0 - 7 4 a n d 7 , 1 2 7 - 1 3 1 c a n b e c o m
p a r e d w i t h 7,17-25286.
T h e law in 4 E z r a p p e a r s as a n a b s o l u t e e n t i t y . This is t h e case
even in t h o s e passages w h e r e r e f e r e n c e is m a d e t o t h e " c o m m a n d
m e n t s " (pl.)287. T h e c o m m a n d m e n t s are o f t e n l i n k e d wath G o d ' s
c o v e n a n t w i t h Israel ( 4 , 2 3 ; 5 , 2 9 ; 7 , 2 4 . 8 3 ; 8 , 2 7 ) , as is t h e law ( 3 ,
1 5 - 2 0 ; 5 , 2 7 ; 9 , 2 9 - 3 2 ; 14,3-6)288. T h e gift of t h e l a w is " d i e aus-
schheBliche Weise d e r E r w a h l u n g Israels"28^.
T h u s , t h e a u t h o r of 4 E z r d e f e n d s t h e salvational-eschatological
significance a n d effectiveness of t h e law for Israel, i m p l y i n g its
e t h i c a l dimension2^*'.
T h e e t h i c a l o r i e n t a t i o n of t h e law b e c o m e s a p p a r e n t in t h e c o m
p a r i s o n of t h e T o r a h w i t h light (lux, l u m e n ) in 1 4 , 2 0 - 2 1 (cf. 10,
22)291. T h e law is c o r r e l a t e d w i t h hfe ( 7 , 1 2 9 ; 9 , 3 1 ; 1 4 , 2 2 . 3 0 ) . It
284 W. Harnisch, o.c, p.145 points out in this context that thus is "die These von der
radikalen Diskontinuitat der beiden Aonen durch die Behauptung der Kontinui-
tat des Gesetzes zumindest eingeschtankt"; cf. also C. Miinchow, Ethik, p p . 8 9 ,
9 4 . The view that man is judged because he despised the law is also apparent in
7 , 2 4 . 3 7 . 7 2 . 7 9 . 8 1 ;8,56;cf. 7 81 ;cf. W. Mundle,a.c., p.229. A. Nissen, "Tora", Nov
Test 9 ( 1 9 6 7 ) 2 6 4 also stresses that in 4Ezr the Torah is the "Mittel und Mafistab
des Gerichts", referring to 7,21-25; 14,35; 9,7; 1 3 , 2 3 ; 8,31-36; 3 , 3 4 . Cf. E. Bran
denburger, Verborgenheit, p. 167 n.66 w h o points out that the constitutive correla
tion of law and concepts of judgment is evidenced by the phrases commandments/
precept ( 3 , 3 2 - 3 3 . 3 5 - 3 6 ) , sin/sacrifice (3,29-30.34-35), reward/fruit ( 3 , 3 3 ) , the
scales of the judge ( 3 , 3 4 ) . The judgment according to works is mentioned in 6,5;
7,35; 1 4 , 3 5 . E. Brandenburger, o.c, p p . 1 5 4 , 1 6 3 , 1 7 0 showed that the author of
4Ezr did not propagate universal salvation.
285 This does not mean that the author of 4Ezr denies the fact that most people (like
Adam!) were defeated by the attack of the enemy: cf. 7,22-44. On the j n n IS'
in 4Ezr see W. Harnisch, Verhdngnis, p p . 1 6 5 - 1 7 5 ; C. Munchow, Ethik, pp.87-
9 0 ; E. Brandenburger, Verborgenheit, pp.
2 8 6 See the detailed discussion of these passages in W. Harnisch, o . c , pp. 155-164.
287 Mandata: 3 , 3 3 . 3 5 . 3 6 ; 7 , 7 2 ; legitima: 7 , 2 4 ; 9 , 3 2 ; 1 3 , 4 2 ; dispositiones: 4 , 2 3 ; c o n s t i -
tutiones: 7 , l l ; c f . 7,45; sponsiones: 5,29; 7,24; diligentiae: 7,37.
2 8 8 Cf. R.J. B a n k s , / e s u j and the Law, pp.30f.
289 K. Midler, "Geschichte", 1 9 7 3 , p . l 0 3 referring to 5,27.
2 9 0 Cf. E. Brandenburger, o.c, p p . l 9 0 f . and C. Munchow, o.c, pp.91-95 who empha
size the relatedness of the obedience to the law, i.e. ethics, and eschatology.
291 Cf. S. Aalen, Begriffe, p p . 1 8 2 , 1 8 5 ; W. Mundle, "Problem", ZAW 6 ( 1 9 2 9 ) 2 2 8 ;
is a l w a y s clear t h a t it is Israel w h o possesses t h e law a n d w h o is

d i s t i n g u i s h e d b y it (cf. 5 , 2 7 ; 8,12-29)292. T h e r i g h t e o u s will k e e p
G o d ' s w a y s , i.e. o b s e r v e t h e law (cf. 7 , 8 8 - 9 9 ; 1 4 , 3 1 . 3 4 ) . I n 7,79
t h e fear of t h e L o r d is c o n n e c t e d w i t h t h e k e e p i n g of t h e l a w . T h e
significance of t h e law is also stressed b y t h e s t a t e m e n t of its eter
nal d u r a t i o n : t h e T o r a h was p r e s e n t in t h e p a r a d i s e w i t h A d a m in
nuce (7,11)293 j^. . . ^ j j c e a s e " (lex n o n p e r i t ) b u t it " e n
d u r e s ( p e r m a n e t ) in its m a j e s t y " (9,37)29*,
T h e law is also u n d e r s t o o d t o b e " d a s d e r W e l t o r d n u n g z u g r u n d e
liegende R e c h t G o t t e s " 2 9 ' , ^ c o n c e p t w h i c h is d e v e l o p e d in 3,4-
2 7 . In t h e c o n t e x t of t h e first c o m p o n e n t of t h e t h e o l o g i c a l p r o b
lem of 4 E z r , t h e i n a b i l i t y t o c o m p r e h e n d t h e w a y s of G o d , E z r a
e x a m i n e s " o b die m i t d e m R e c h t v e r b u n d e n e G r u n d o r d n u n g d e r
E n t s p r e c h u n g v o n T u n u n d E r g e h e n sich i m W e l t g e s c h e h e n reah-
siert, o b also G o t t seiner F u n k t i o n als W a h r e r d e r W e l t o r d n u n g
g e r e c h t vnrd"^, w h i c h is n e g a t e d in visio 1. W i t h regard t o t h e
p r o b l e m of t h e evil h e a r t of m a n , Ezra levels severe o b j e c t i o n s
against t h e law as " d i e Welt f o r d e r h c h o r d n e n d e s R e c h t G o t t e s "
as t h e p r e d o m i n a n c e of t h e evil h e a r t p r e v e n t e d t h e e n f o r c e m e n t
of G o d ' s c r e a t i o n a l p o w e r in t h e m a i n t e n a n c e a n d p r o t e c t i o n of
t h e law297. T h e c o n t i n u o u s i n t e r e s t of t h e a u t h o r lies in t h e vigor
o u s d e f e n s e of t h e law as c r e a t i o n a l reality as w e l l : " R e c h t u n d
Gericht Gottes gehoren zur G r u n d o r d n u n g der Schopfung, u n d
z w a r so s e h r , dafe sie im R a n g vor der S c h o p f u n g s w i r k l i c h k e i t
selbst e i n g e o r d n e t sind"298.
T o s u m u p , in 4 E z r t h e law has a salvational eschatological
significance b a s e d o n t h e ethical c h a r a c t e r of its c o m m a n d m e n t s .
T h e law is a l w a y s Israel's T o r a h . T h e p i o u s are called u p o n t o k e e p
W. Harnisch, o.c., pp.203f.; JM. Myers, / / Esdras, p . 3 2 3 . For the Torah, or the
word, as Ught cf. Ps 19,8; 1 1 9 , 1 0 5 ; Prov 6,23; SapSal 18,4; Sir 4 5 1 7 G ; TLev 14 4;
19,1.
2 9 2 Cf. W. Harnisch, o.c, pp.28f.; M. Limbeck, Ordnung, pp.97f.
2 9 3 Cf. W. Harnisch, Verhdngnis, p . l 0 7 with n.6.
2 9 4 Cf. ApcBar 7 7 , 1 5 . The term "majesty" or "dignity" (honor) designates "the last
ing, effective, directive, proven, moral quality of the law" {JM. Myers, II Esdras,
p.271 ad loc.).
295 E. Brandenburger, Verborgenheit, pp.l66,16S n.67.
2 9 6 E. Brandenburger, o.c, p . l 6 7 .
297 E. Brandenburger, o . c , p p . 1 7 1 - 1 7 3 .
2 9 8 E. Brandenburger, o . c , p . l 9 0 .
The Fourth Hook of Ezra 147
t h e law a n d t o walk in its w a y s in o r d e r t o secure e s c h a t o l o g i c a l

s a l v a t i o n w h i c h is d e c i d e d b y o n e ' s a t t i t u d e t o G o d ' s will as e m b o
d i e d in t h e T o r a h . T h e c r e a t i o n a l significance of t h e l a w for Israel
is a n i m p o r t a n t c o n c e r n for t h e a u t h o r of 4 E z r as well.
7.2.2. The concept of wisdom. First it has t o b e n o t e d t h a t t h e

form of t h e dialogue in 4 E z r w i t h its succession of q u e s t i o n s a n d
a n s w e r s is " i n f o r m a l e r H i n s i c h t . . . w o h l e i n e S t i l f o r m d e r Weis-
heitsbelehrung"299.
M o r e o v e r , t h e historical review in 3 , 4 - 2 7 a n d o t h e r p e r i c o p e s re
flect t h e a u t h o r ' s p r o x i m i t y t o w i s d o m t h o u g h t as well: this is indi
c a t e d (1) b y t h e i m p o r t a n c e of c o s m o l o g y , (2) b y t h e c o n c e p t i o n
of h i s t o r y as c o n s i s t i n g of a p r e d e s t i n e d c o u r s e of e v e n ts w h i c h is
laid d o w n in t h e s t r u c t u r e of t h e w o r l d , a n d (3) b y t h e stress o n
u n d e r s t a n d i n g G o d ' s w a y w i t h this world'*'*'.
F u r t h e r , it has b e e n o b s e r v e d t h a t 4 E z r aims a t e x t e n d i n g t h e
s e q u e n c e M o s e s - p r o p h e t s - E z r a b y o n e t e r m : t h e wise m e n (cf. 1 2 ,
3 8 ; 1 4 , 1 3 . 2 6 . 4 6 ) ' * * ' . T h e s e wise m e n are n o t s i m p l y p i o u s p e o p l e
w h o s e t a s k it is t o c o m m u n i c a t e t h e secret k n o w l e d g e w h i c h ' E z r a '
possesses ( 1 2 , 3 8 ; 1 4 , 2 6 . 4 6 ) ' * ' 2 , b u t t h e y are t e a c h e r s like E z r a w h o
c o n t i n u e his activities in t h e t e a c h i n g of t h e l a w a n d a d m o n i s h i n g
the people'*".
299 G. von Rad, Theologie, 2 , pp.325f.; cf. also W. Harnisch, Verhdngnis, p.65 n.2.
K. Miiller, "Geschichte", 1 9 7 3 , p . l 0 2 points out that 4Ezr is strongly influenced
by the concepts of theological wisdom. He criticizes M. Limbeck, Ordnung, pp.
9 7 - 1 0 2 for not taking into account this evidence (ibid., p . l 0 2 n.47). See recently
E. Brandenburger, Verborgenheit, p.63 acknowledging the sapientia] origin of the
pattern of argumentation in visio 1-3.
3 0 0 Cf. P.G.R. de Villiers, "Understanding the Way of God: Form, Function, and Mes
sage of the Historical Review in 4 Ezra 3,4-27", SBL 1981 Seminar Papers, 1 9 8 1 ,
p p . 3 6 4 - 3 6 6 , relying on G. Reese, Die Geschichte Israels in der Auffassung des
fruhen Judentums, Diss.theoL Heidelberg, 1967, p p . 1 3 6 - 1 4 4 w h o described the
affinities of the author of 4Ezr with wisdom thought. It seem to be exaggerated,
however, when de Villiers states that 4Ezr has to be understood (exclusively?)
in the wisdom c o n t e x t ( o - c , p . 3 6 6 ) . In view of the decisive eschatological and salva
tional significance of the law it is inadequate to refer to the intellectual understand
ing of God's ways with the world as conditio sine qua non for salvation (contra
de ViUiers, a . c . p p . 3 6 1 - 3 6 5 ) .
301 O.H. Steck, Israel, 1 9 6 7 , p . I 7 9 ; cf. also B. Violet, Apokalypsen, pp.I70,I92.
1 9 6 , 2 0 1 . See E. Brandenburger, Verborgenheit, p p . 1 5 4 - 1 6 1 , 1 9 7 w h o argues that
the author of 4Ezr belonged to the circles of (apocalyptic-prophetic) wisdom.
3 0 2 Cf. 14,45-46 where they are differentiated from the "worthy (I) and unworthy".
3 0 3 Cf. O.H. Steck, o . c , pp.l 79f. He admits that there is no clear textual proof for this
T h e m o t i f of u n d e r s t a n d i n g a n d c o m p r e h e n s i o n is i m p o r t a n t
in 4 E z r ' ° * : in t h e evil t i m e s before t h e e n d , a n d in t h e t i m e of t h e
m e s s i a n i c w o e s , u n d e r s t a n d i n g of G o d a n d his ways wiU be lacking
( 3 , 1 3 ; 5 , 1 . 1 0 ; 1 4 , 2 0 - 2 1 ) ; a n d t h e 70 b o o k s of Ezra w h i c h w e r e
revealed t o h i m b y G o d ( 1 4 , 2 2 ) m e d i a t e t h e k n o w l e d g e of G o d
(12,36.47).
In 4 E z r ' w i s d o m ' is o f t e n secret k n o w l e d g e ( 1 4 , 2 5 - 2 6 ' ° ' ) . In
1 4 , 4 0 t h e t e r m s " i n t e l l e c t u s " a n d " s a p i e n t i a " b e l o n g to t h e por
t r a i t u r e of divine i n s p i r a t i o n ( 1 4 , 3 7 - 4 4 ) t h a t led t o t h e w r i t i n g of
the 9 4 books which included the canonical a n d the apocryphal
t r e a t i s e s ' " ^ , x h e " l i g h t of u n d e r s t a n d i n g " ( l u c e r n a i n t e l l e c t u s ) in
1 4 , 2 5 refers t o t h e d i c t a t i o n of these b o o k s .
In t w o passages w i s d o m a p p e a r s as p e r s o n . In 5 , 9 b - 1 0 " r e a s o n "
(sensus) is said t o b e c o m e o b s c u r e a n d " i n s i g h t " (intellectus) is
" c o n f i n e d t o its c h a m b e r a n d s o u g h t in vain b y m a n y " ' " ^ T h i s
p e r i c o p e belongs t o t h e long list of " s i g n s " w h i c h will h a p p e n
b e f o r e t h e last days ( 5 , 1 - 1 2 ) . In 1 3 , 5 5 " w i s d o m " (sapientia) is
called " m o t h e r " ( m a t e r ) ' " 8 .
In 8,52 w i s d o m is d e s c r i b e d as a gift t o t h e r e d e e m e d in t h e
f u t u r e a e o n ' " 9 . W h e t h e r w i s d o m has a c r e a t i o n a l d i m e n s i o n as well
310
m u s t r e m a i n an a s s u m p t i o n .
T h u s it is o b v i o u s t h a t t h e w i s d o m c o n c e p t is n o t d e v e l o p e d b u t
o n l y r e f e r r e d to in passing, especially since it is c o n d i t i o n e d b y t h e
interpretation but points out that "da aber Umkehr und Gehorsam des Volkes das
dgentiiche Ziel des 4Ezr ist ... und Esra selbst dahingehend wirkt, ist Entsprechen-
des auch von den Weisen zu erwarten" ( p . l 8 0 n . l ) .
304 Cf. P.G.R. de Villiers, "Understanding", 1 9 8 1 , p p . 3 6 1 - 3 6 4 .
305 For the expression "fountain of wisdom" (sapientiae fons) in 14,47 see Prov 18,4;
Sir 2 4 , 3 0 ; En(sl) 4 8 , 1 ; 4 9 , 1 ; OdSal 6,8ff. C f . J . M . Myeis, II Esdras, p . 3 2 6 . Regard
ing the significance of the term "secret(s)" in 4Ezr 1 0 , 3 8 ; 1 2 , 3 6 . 3 8 ; 14,5 see E.
Brandenburger, o.c, p p . 1 9 7 - 2 0 1 .
306 Cf. G.H. Box, Ezra-Apocalypse, pp.318f.; idem, APOT 2 (1913) 6 2 3 ; J.M. Myers,
o.c, p . 3 2 9 . B.Violet, Apokalypsen, p.200 gives oiiKeai?, H i ' D , n a i 3 n , n y T and
CTOiîa/naan as equivalents for "intellectus" and "sapientia"; cf. also E. Branden
burger, o.c, p.l 1 with n.8.
307 Cf. En(cth) 4 2 ; 9 1 , 1 0 ; 9 4 , 5 ; ApcBar 4 8 , 3 6 ; 7 0 , 5 . The Greek equivalents for "sen
sus" and "intellectus" here are oo^la (avveoK) and ^(tictttj^tj; cf. B. Violet, Apo
kalypsen, p.27. Cf. also M. Kiichler, Weisheitstraditionen, p.ll.
308 Cf.J.M. Myers,IIEsdras, p.313 w h o compares 1 IQPs^lS.Sff.
309 Cf. W. Harnisch, Verhdngnis, pp.94 n . l , 1 1 2 n . l , 1 2 6 n.4; E. Brandenburger,
Verborgenheit, p . 8 3 .
310 Assumed by E. Brandenburger, o.c, p . 6 3 .
c o n t e n t a n d p u r p o s e of 4 E z r . T h e fact t h a t t h e a u t h o r c h o s e t h e
s a p i e n t i a l form of t h e dialogue does n o t m e a n , of c o u r s e , t h a t
4 E z r is a ' w i s d o m b o o k ' . This choice c a n easily b e e x p l a i n e d b y
m a t e r i a l reasons as this f o r m allows t h e a u t h o r t o a c c e n t u a t e a
p a r t i c u l a r t h e o l o g i c a l c o n c e p t i o n of scepticism o n t h e b a c k g r o u n d
of a t o t a l l y d i f f e r e n t w a y of t h i n k i n g . B u t it is e q u a l l y o b v i o u s
t h a t t h e w i s d o m t r a d i t i o n has left its m a r k s in 4 E z r : w i s d o m char
acterizes c e r t a i n p e o p l e w h o a r e " w i s e m e n " ; w i s d o m a p p e a r s as a
p e r s o n ; w i s d o m plays a n i m p o r t a n t role in t h e e n d t i m e s ; w i s d o m
is a n e s c h a t o l o g i c a l gift in t h e f u t u r e a e o n ; a n d w i s d o m - this is
t h e a p o c a l y p t i c e l e m e n t — is e s o t e r i c k n o w l e d g e i m p a r t e d b y ecsta
tic i n s p i r a t i o n . T h e n e x t s e c t i o n shows t h a t w i s d o m is also h n k e d
w i t h t h e law.
7.2.3. The law and wisdom. T h e r e are several passages w h i c h

c o r r e l a t e law a n d w i s d o m in a very i n t i m a t e w a y ' ' ' . In 5,9-11
w i s d o m is i d e n t i f i e d w i t h r i g h t e o u s n e s s (iustitia) - b o t h are h i d i n g
t h e m s e l v e s in t h e last d a y s - w h e r e a s in 7 , 8 8 - 9 9 r i g h t e o u s n e s s is
i d e n t i c a l w i t h t h e k e e p i n g of t h e law. T h u s , 5 , 9 - 1 1 implies t h e
i d e n t i t y of law a n d w i s d o m .
In 7 , 7 0 - 7 4 " 2 t h e angelus interpres e m p h a s i z e s again t h a t m a n
has n o e x c u s e in j u d g m e n t : he has received " r e a s o n " ( s e n s u s ) ' " .
311 Contra U. Luck, "Weltverstandnis", ZThK 73 ( 1 9 7 6 ) 2 9 2 - 2 9 4 who maintains that

in 4E2r "die Einheit von Gesetz und Weisheit so nicht besteht" as in Sir and in Sap-
Sal but that, instead, it is the apocalyptic teacher w h o now appears as wisdom
teacher: "Jetzt vermittcit der Apokalyptiker das, was der Weisheit z u k o m m t : die
Frage nach der Gerechtigkeit zu beantworten angesichts der Welterfahrung" (pp.
2 9 3 f.). The identity of law and wisdom in 4Ezr is recognized by O.H. Steck, Israel,
p . l 8 0 ; K . Miiller, "Geschichte", 1 9 7 3 , p p . l 0 2 f . ; R J . BAX)k%,Jesusandthe Law, p . 6 9 ;
M. Kuchler, Weisheitstraditionen, p.80; cf. A. Nissen, "Tora", NovTest 9 ( 1 9 6 7 )
2 4 8 with n.9;J.M. M y e r s , / / £ j d r o s , p . 2 4 3 . E. Brandenburger, Verborgenheit, p.197
comes close to an acknowledgement of the identity of law and wisdom in 4Ezr
when he states regarding apocalyptic theology as expressed in 4Ezr that "der Geset-
zesgehorsam soU durch den Einblick in das die Zeiten iibergreifende Sinngefiige
als weises Verhalten einsichtig gemacht werden". C. Miinchow, Ethik, does not
refer to the correlation of wisdom and law as regards 4Ezr.
3 1 2 On this passage see W. Harnisch, Verhdngnis, pp.l55-lS$.
3 1 3 With regard to the term "sensus" ( 7 , 6 2 . 6 4 . 7 2 ) B. Violet, Apokalypsen, p . 8 4 sug
gested the Hebrew term ' as original; cf. the discussion in W. Harnisch, o.c, pp.
1 5 5 - 1 6 1 . Harnisch identifies "sensus" in 7,72 (in contrast to 7,64) vvrith the I S '
( p . l 6 1 ) . CL A.L. Thompson, Responsibility, pp.333f. who demonstrated the
weakness of Violet's suggestion. J. Schreiner, JSHRZ V / 4 ( 1 9 8 1 ) ad loc. solves the
" c o m m a n d m e n t s " ( m a n d a t a ) , a n d t h e law ( l e x ) , b u t m e n have

c o m m i t t e d i n i q u i t y d e s p i t e their r e a s o n , t h e y h a v e n o t o b s e r v e d
t h e c o m m a n d m e n t s , a n d t h e y have b r o k e n t h e l a w ( v . 7 2 ) . As t h e
t e r m s " s e n s u s " , " m a n d a t a " , a n d " l e x " a r e parallel a n d c o n t r a s t e d
w i t h " c o m m i t t i n g i n i q u i t y " w h i c h consists in b r e a k i n g t h e l a w , it
is o b v i o u s t h a t h e r e l a w a n d w i s d o m a r e also i d e n t i f i e d .
8 , 7 - 1 3 c o m p a r e s t h e individual w h o is first s h e l t e r e d in t h e
m o t h e r ' s w o m b , t e n d e r l y n u r t u r e d after b i r t h , a n d t h e n i n s t r u c t e d
for life b y t h e p a r e n t s , w i t h Israel w h o was " c o n c e i v e d in t h e
c h o i c e of t h e L o r d , s h e l t e r e d a n d n u r t u r e d b y h i m i n t o m a t u r i t y ,
a n d t h e n i n s t r u c t e d in his l a w " ' ' * .
In 8,12 " l a w " (lex) a n d " w i s d o m " (intellectus) s t a n d in s y n o n y
m o u s p a r a l l e l i s m : l a w a n d w i s d o m a r e seen as o n e a n d t h e s a m e ' " .
T r u e w i s d o m is o b e d i e n c e t o t h e law, a n d t h e k e e p i n g of t h e c o m
m a n d m e n t s m a k e s o n e t r u l y wise.
T h e i d e n t i t y of law a n d w i s d o m is f u r t h e r i m p l i e d in 8 , 5 2 - 5 8
w h e r e t h e f u t u r e e s c h a t o l o g i c a l salvation ( w . 5 2 - 5 4 ) " 6 a n d c o n
d e m n a t i o n (vv.55-58) are d e s c r i b e d . T h e s t a t e of t h e r i g h t e o u s is
p o r t r a y e d w i t h t h e l a n g u a g e of t h e p a r a d i s e : t h e r e is t h e " t r e e of
h f e " (arbor vitae), " a b u n d a n c e " (abundantia), " r e p o s e " and " r e s t "
( r e q u i e s ) — a n d t h e r i g h t e o u s will h a v e " a c h i e v e d g o o d n e s s " (per-
fecta est b o n i t a s ) a n d " w i s d o m " ( p e r f e c t a s a p i e n t i a , v . 5 2 ) . This is
c o n t r a s t e d w i t h t h o s e w h o p e r i s h : t h e y have h e l d G o d ' s l a w in
c o n t e m p t a n d a b a n d o n e d his w a y (via, v . 5 6 ) . H e n c e , o b e d i e n c e
t o t h e l a w secures g o o d n e s s a n d w i s d o m in t h e f u t u r e a e o n .
I n 1 3 , 5 4 - 5 5 t h e angel c o r r e l a t e s in s y n o n y m o u s parallelism t h e
e x p l o r a t i o n of G o d ' s l a w (lex) a n d t h e d e d i c a t i o n t o w i s d o m (sap
i e n t i a ) . T h i s is a n e x p l i c i t i d e n t i f i c a t i o n of l a w w i t h w i s d o m " ' ' .
In 1 4 , 2 5 t h e " l a m p of u n d e r s t a n d i n g " ( l u c e r n a i n t e l l e c t u s ) re
fers t o t h e d i c t a t i o n n o t o n l y (!) of t h e 70 b o o k s c o n t a i n i n g a p o -
problem which is created by the attempt to correlate "sensus" with T S ' ' by trans
lating "Verstand".
3 1 4 J.M. Myers, / / Esdras, p . 2 5 8 . He compares 8,12 with Sir 17,11 and ApcBar 3 8 , 2
"where the law and wisdom arc associated but where the former appears as basis for
the latter" ( p . 2 4 3 ) .
3 1 5 Cf. O.H. Steck, y^raW, p . l 8 0 ; M . Kuchler, Weisheitstraditionen, p.80.
3 1 6 Cf. W. Harnisch, Verhdngnis, fp.2i8f.
317 Cf. also O.H. Steck, o.c., p . l 8 0 ; K. Muller, "Geschichte", 1 9 7 3 , p p . l 0 2 f . E. Bran
denburger, Verborgenheit, p.85 simply refers t o the fact that Ezra's wisdom is men
tioned alongside his obedience to the law.
The Fourth Book of Ezra 151
c a l y p t i c - e s o t e r i c i n f o r m a t i o n , b u t also of the 2 4 b o o k s of t h e J e w
ish law w h i c h is c o m p a r e d w i t h light (lux) in 1 4 , 2 0 - 2 1 . Again t h e
i d e n t i t y of law a n d w i s d o m is i m p l i e d .
F i n a l l y , t h e d e s c r i p t i o n of ' E z r a ' as r a b b i or scribe (cf. 8 , 2 8 - 2 9 ;
1 3 , 5 4 - 5 5 ; 1 4 , 1 3 . 1 9 - 2 2 . 5 0 ) , as a t e a c h e r of t h e p e o p l e (cf. 8 , 2 9 ;
1 2 , 4 0 - 5 0 ; e t c . ) , a n d as a wise m a n (cf. 1 4 , 1 3 . 4 0 . 5 0 ) " * also i m p h e s
t h e i d e n t i t y of law a n d w i s d o m w h i c h h a d b e c o m e ' e m b o d i e d ' in
t h e p e r s o n of t h e sopher/hakham.
T h e i d e n t i f i c a t i o n of law a n d w i s d o m in 4 E z r has t h r e e d i m e n
sions: an ethical, an eschatological, and a didactic perspective. This
i n d i c a t e s t h e m a i n o r i e n t a t i o n of t h e c o n c e p t of l a w w h i c h is
m u c h f u r t h e r d e v e l o p e d t h a n t h e c o n c e p t of w i s d o m . B o t h t h e
law w i t h its c o m m a n d m e n t s a n d w i s d o m c o n t a i n t h e n o r m s a n d
guidelines for t h e ' w a y s ' in w h i c h m a n is t o please G o d (cf. 5,9-
1 1 / 7 , 8 8 - 9 9 ; 7 , 7 2 ; 8 , 1 2 . 5 2 - 5 6 ) . L a w a n d w i s d o m are f u r t h e r signi
ficant w i t h regard t o the e s c h a t o l o g i c a l e x i s t e n c e in t h e f u t u r e
a e o n of salvation (cf. 8 , 5 2 - 5 6 ) . A n d finally, law a n d w i s d o m are
o n e in t h e p e r s o n of t h e scribe (cf. 1 3 , 5 4 - 5 5 ; 1 4 , 1 3 . 2 5 . 3 7 - 4 8 ) .
7.2.4. Summary. T h e significance of t h e law is o n e of t h e m o s t

i m p o r t a n t c o n c e p t s in 4 E z r . T h e Mosaic T o r a h is u n d e r s t o o d as
ins talionis, as i m p a r t i a l n o r m of t h e j u d g m e n t w h i c h m e a s u r e s t h e
c o n d u c t of m a n in t h e p r e s e n t a e o n a n d decides his e s c h a t o l o g i c a l
fate in t h e f u t u r e a e o n . T h e k n o w l e d g e of t h e law e n a b l e s e a c h
individual to o b t a i n t h e qualification w h i c h is n e e d e d for t h e re
c e p t i o n of s a l v a t i o n " ^ .
' W i s d o m ' is t h e label for e s o t e r i c - a p o c a l y p t i c k n o w l e d g e . Wis
d o m a p p e a r s as a p e r s o n a n d is a n e s c h a t o l o g i c a l gift in the f u t u r e
aeon.
L a w a n d w i s d o m are clearly identified in a n u m b e r of passages,
b o t h e x p h c i t l y a n d i m p h c i t l y . In a c c o r d a n c e v\dth t h e p u r p o s e of
4 E z r as well as w i t h t h e c o n c e p t of law, this i d e n t i f i c a t i o n has pri
m a r i l y an e t h i c a l a n d a n eschatological d i m e n s i o n : o b e d i e n c e t o
G o d ' s c o m m a n d m e n t s leads t o r i g h t e o u s n e s s , w h i c h is w i s d o m ,
a n d finally decides t h e individual's e t e r n a l , e s c h a t o l o g i c a l s t a t e in
3 1 8 Cf. A. Nissen.'Tora", NovTest 9 ( 1 9 6 7 ) 248 n.9; E. Janssen, Gottesvolk, 1971,

pp.96-100.
3 1 9 C f . W . Harnisch, F e r / M n ^ t f , p.325.
152 Later Jewish Writings from the First Century A .D.
t h e f u t u r e a e o n . I n a d d i t i o n , as in Sirach ( a n d t h e r a b b i n i c circles
t o w h o m 4 E z r m i g h t b e a s c r i b e d ! ) , t h e p e r s o n of t h e scribe/sage
i n c o r p o r a t e s this i d e n t i f i c a t i o n as well.
7 . 3 . T h e A p o c a l y p s e of B a r u c h
T h e A p o c a l y p s e of B a r u c h ' ^ " is e n t i r e l y e x t a n t o n l y in a S y r i a c
t r a n s l a t i o n ' 2 1 w h i c h is a version of t h e G r e e k t r a n s l a t i o n ' 2 2 of
t h e H e b r e w original'^^. A p c B a r is generally r e g a r d e d as a u n i t y ' ^ * .
S t r i k i n g parallels b e t w e e n A p c B a r a n d b o d i A n t B i b l ' ^ s ^j^^
4 E z r ' 2 6 have b e e n o b s e r v e d ' ^ ^ . A p c B a r was c e r t a i n l y w r i t t e n be-
3 2 0 See generally R.H. Charles, "2 Baruch", APOT 2 ( 1 9 1 3 ) 4 7 0 4 8 1 ; B. Violet, Die

Apokalypsen des Esra und des Baruch, GCS 3 2 , 1 9 2 4 , pp.LVI-XCVI; P.M. Bogaert,
Apocalypse de Baruch: Introduction, SC 144 1, 1 9 6 9 , p p . 2 1 - 4 5 9 ; L. Rost, Einlei
tung, pp.94-97; O. Eissfeldt, Einleitung, p p . 8 5 0 - 8 5 3 ; J.H. Charlesworth, Pseudepi
grapha, p p . 8 3 - 8 6 ; A.F.J. Klijn, "Die syrische Baruchapokalypse", JSHRZ V/2
( 1 9 7 6 ) 1 0 3 - 1 2 3 ; G.W.E. Nickelsburg, Literature, p p . 2 8 1 - 2 8 7 .
321 Cf. the edition by A.M. Ceriani, Apocalypsis Baruch Syriace, Monumenta Sacra et
Profana, Bibliotheca Ambrosiana, Mediolani, 1 8 7 1 , V, pp.l 13-180; S.Dednering,
"Apocalypse of Baruch", The Old Testament in Syriac, I V / 3 , 1 9 7 3 , p p . l - 5 0 . With
regard to the textual evidence see espeically P.M. Bogaert, o.c, pp.33-56.
3 2 2 With regard to the Greek Oxyrhynchos fragments of ApcBar see A.M. Denis, In
troduction, pp.182-186.
3 2 3 Cf. R.H. Charles, o . c , p p . 4 7 2 - 4 7 4 ; B. Violet, o . c , pp.LXVII-LXXIH; L. Rost,
o . c , p . 9 5 ; O. Eissfeldt, o . c , p . 8 5 3 ; A.F.J. Klijn, o . c , p.l 10; cf. G.W.E. Nickels
burg, o . c , p . 2 8 7 . The attempt by P.M. Bogaert, o.c, p p . 3 5 3 - 3 8 0 to demonstrate
that ApcBar war originally written in Greek (Koine) is, in the light of the arguments
adduced for an Hebrew original, and with regard to the close relationship with the
(originally Hebrew) 4Ezr not really convincing. We relied o n the translations of
R.H. Charles, APOT 2 ( 1 9 1 3 ) 4 8 1 - 5 2 6 ; P.M. Bogaert, o . c , 1, p p . 4 6 1 - 5 2 8 ; A . F J .
Klijn. JSHRZ V / 2 ( 1 9 7 6 ) 1 2 3 - 1 9 1 .
3 2 4 Contra RJH. Charles, APOT 2 ( 1 9 1 3 ) 4 7 4 - 4 7 6 . Cf. B. Violet, Apokalypsen, pp.
LXXIIIf.; P.M. Bogaert, Apocalypse, 1, pp.80-88; L. Rost, Einleitung, p.97; W.
Harnisch, Verhdngnis, pp.l3f.; cf. also A . F J . Klijn, JSHRZ V / 2 (1976) 111-113;
C. Miinchow, Ethik, p.96.
325 Cf. B. Violet, o . c , pp.LXXVII-LXXXI; P.M. Bogaert, o . c , 1, p p . 2 4 2 - 2 5 8 ; A . F J .
Klijn, o . c , p. 113.
3 2 6 Cf. B. Violet, o.c, pp.LXXXl-XC; O. Eissfeldt, Einleitung, p . 8 5 3 ; L. Rost, o . c ,
p.97; A . F J . Klijn, o . c , p . l l 3 ; J . S c h r e i n e r , V / 4 ( 1 9 8 1 ) 3 0 1 ; cf. also A.
Nissen, "Tora", NovTest 9 (1967) 2 4 9 ; C. Muncow, o . c , pp.96f.
327 The exact nature of the relationship especially between ApcBar and 4Ezr is still
being disputed since the arguments for the priority of 4Ezr d o not seem to be com
pelling. Cf. W. Harnisch, o . c , p . l l n . l ; G.W.E. Nickelsburg, tiferafure, p . 2 8 7 . A.F
J. Klijn, o . c , p.133 suggests that the t w o writings belong to the same apocalyptic
tradition, thus avoiding the question of dependency.
The Apocalypse of Baruch 153
t w e e n A . D . 9 0 a n d 1 3 0 ' 2 8 in PalesUne'^^, d i s p l a y i n g "viele als rab-

binisch b e k a n n t e V o r s t e l l u n g e n " ' ' " .
I n A p c B a r t h e " s p a n n u n g s r e i c h e G e d a n k e n g a n g " w h i c h we o b
served in 4 E z r is m i s s i n g ' " . In t h e s t a t e m e n t s of ' B a r u c h ' t h e view
of t h e a u t h o r is m u c h m o r e reflected t h a n in t h e s t a t e m e n t s of
' E z r a ' in 4 E z r . T h e visionary in A p c B a r a d o p t s a n d takes over
God's instructions and directions much m o r e than 'Ezra'. For
this r e a s o n his s t a t e m e n t s are o n l y s e l d o m c o r r e c t e d b y t h e m o u t h
of t h e L o r d (cf. 1 5 , I f f . ; 1 7 , l f f . ; 1 9 , l f f . ; 23,2ff.; 4 8 , 2 6 f f . ) . T h e
m a i n q u e s t i o n in A p c B a r is n o t t h e ' w h y ' w i t h regard t o Z i o n ' s
d o w n f a l l b u t t h e ' w h e n ' w i t h regard t o t h e t i m e of t h e final fulfil
m e n t of t h e divine p r o m i s e " ^ . J e r u s a l e m ' s fall is a t t r i b u t e d t o t h e
sins of t h e " t w o tribes w h i c h r e m a i n e d " (1,2-4) a n d is r e g a r d e d as
t h e j u s t j u d g m e n t of G o d ( 4 4 , 5 - 6 ; 6 7 , 2 - 4 ) ' " . G o d himself was t h e
i n i t i a t o r of t h e d e s t r u c t i o n of J e r u s a l e m (cf. 5 , 3 ; 6,4ff.; 7 , 1 - 2 ; 8,
1-2). B u t this j u d g m e n t is o n l y t e m p o r a l ( 1 , 4 ; 5 , 3 ) . T h e G e n t i l e s
will b e p u n i s h e d t o o . T h e q u e s t i o n is o n l y , w h e n ' " , a n d w h a t has
t o b e d o n e in t h e t i m e w h i c h is left.
3 2 8 Cf. B. Violet, o.c, pp.XCl-XCIII; P.M. Bogaert, o . c , 1, p p . 2 7 0 - 2 9 5 ; W. Harnisch,

o . c , p.l 1; L. Rost, o . c , p . 9 7 ; O. Eissfeldt, o . c , p . 8 5 3 ; J J t . Charlesworth, Pjeude-
pigrapha, p . 8 4 ; A.F.J. Klijn, o . c , p p . U S f . ; G.W.E. Nickelsburg, o . c , p.287; C.
Munchow, o . c , p . 9 7 ; C . Rowland, Open Heaven, p . 2 6 4 .
329 Cf. B. Violet, o . c , p.XCI w h o follows F. Rosenthal in ascribing the book to the
rabbinic circle in Yabneh under R. Aqiba. Cf. also P.M. Bogaert, o . c , p p . 3 3 1 - 3 3 4 ;
L. Rost, o . c , p.97; J.H. Charlesworth, o . c , p.84.
3 3 0 A. Nissen, "Tora", NovTest 9 ( 1 9 6 7 ) 249 (cf. n.2 for references and topics). Cf.
also R.H. Charles, o . c , p . 4 7 8 ; B. Violet, o . c , p.XCI; P.M. Bogaert, o . c , p . 3 8 6 ;
W. Harnisch, o . c , p p . 1 7 9 , 3 2 7 ; and A.F.J. Klijn, o . c , p . l l 8 with n.40 w h o states
that if it were true that the rabbis addressed the people as a whole in contrast to
the Apokalyptiker w h o spoke to a limited circle of initiated, then ApcBar should
not ( I ) be regarded as belonging to the apocalyptic literature! Cf. with caution L.L.
Grabbe, "Chronography", 1 9 8 1 , pp.58-62.
331 CL E. Brandenburger, Adam, p . 3 6 ; W. Harnisch, o . c , p . 7 3 ; C. Miinchow, o . c ,
p.99.
3 3 2 Cf. C. .Munchow, Ethik, pp.98-101 w h o points out that this shift places the em
phasis on the realm of the ethos, i.e. on the question of what has to be done after
the catastrophe, and on the significance of time, i.e. o n the question whether there
is enough time left to attain salvation by the fulfilment of the law.
3 3 3 Cf. O.H. Steck, Israel, p p . l 8 1 f . ; W. Harnisch, Verhdngnis, p . 7 3 ; C. Miinchow,
o . c , p.98.
3 3 4 On the imminence of the endtime for the author of ApcBar see L.L. Grabbe, "Chro
nography", 1 9 8 1 , p p . 5 4 - 5 8 , 6 2 f .
7.3.1. Ihe Jewish law. T h e Mosaic T o r a h o c c u p i e s a central

place in t h e t h o u g h t of A p c B a r ' ' ' . T h e c o n t r o l of t h e e n t i r e a p o
calypse c a n i n d e e d b e s u m m a r i z e d w i t h t h e s t a t e m e n t in 8 5 , 3 : " W e
have n o t h i n g n o w save t h e M i g h t y O n e a n d his l a w " .
T h e l a w " 6 is a light given b y Moses ( 1 7 , 4 ) a t t h e t i m e w h e n t h e
c o v e n a n t was e s t a b l i s h e d ( 1 7 , 4 - 1 9 , 1 ) . It e n h g h t e n s m a n ( 3 8 , 1 - 2 ;
5 4 , 5 ) a n d s e p a r a t e s b e t w e e n life a n d d e a t h ( 4 6 , 3 ) . D a r k n e s s , i.e.
d e a t h , is t h e result of A d a m ' s sin ( 1 8 , 2 ) . M a n has t h e f r e e d o m t o
c h o o s e b e t w e e n h g h t a n d d a r k n e s s , i.e. b e t w e e n life a n d d e a t h
( 5 4 , 1 5 . 1 9 ; 8 5 , 7 ) . H e w h o c h o o s e s t h e l a w receives h f e ( 3 2 , 1 ; 3 8 ,
1-2; 4 8 , 2 2 ; 5 1 , 3 - 7 ; 5 4 , 1 5 ) , t h e g o o d ( 4 4 , 7 ) , m e r c y a n d t r u t h ( 4 4 ,
1 4 ) , a n d w i s d o m a n d u n d e r s t a n d i n g ( 6 6 , 1 4 ) . T h e l a w has t o b e
s t u d i e d a n d i n t e r p r e t e d ( 3 , 6 ; 4 6 , 3 ) a n d will r e m a i n forever ( 4 6 , 4 ;
5 9 , 2 ; 7 7 , 1 5 - 1 6 ) . T h e law has t o b e l e a r n t ( 3 2 , 1 ; 8 4 , 1 . 9 ) so t h a t
Israel will live in a c c o r d a n c e w i t h G o d ' s will also in t h e f u t u r e ( 4 4 ,
3; 46,5; 82,6).
As regards t h e n u m e r o u s s t a t e m e n t s o n t h e s u b j e c t of t h e l a w
w e s h o u l d n o t e t h a t " d e r Verfasser v o n sBar das in 4 E s r s i c h t b a r
w e r d e n d e t h e o l o g i s c h e I n t e r e s s e voll u n d g a n z t e i l t " " ^ . T h e dif
f e r e n c e b e t w e e n A p c B a r a n d 4 E z r consists in t h e fact t h a t t h e
a p o c a l y p t i c ius talionis is a c c e n t u a t e d in A p c B a r in a m u c h m o r e
decisive a n d u n c o m p r o m i s i n g w a y t h a n in 4 E z r . T h e r e a s o n for
this d i f f e r e n c e is t h a t t h e a u t h o r of A p c B a r p r o c l a i m s his o w n
c o n c e p t i o n t h r o u g h t h e w o r d s of ' B a r u c h ' in a m u c h s t r o n g e r a n d
clearer w a y t h a n ' E z r a ' in his a p o c a l y p s e " * .
In 15,1-8 w e have t h e first p r o g r a m m a t i c s t a t e m e n t s o n t h e l a w
3 3 5 Cf. R.H. Charies, APOT 2 ( 1 9 1 3 ) 4 7 8 ; A. Nissen, "Tora", NovTest 9 ( 1 9 6 7 ) 249;

P.M. Bogaert, Apocalypse, 1, p p . 3 8 6 , 3 9 1 ; W. Harnisch, o . c , p.l 79; R.J. Banks,
Jesus and the Law, p . 5 1 . Contra M. Limbeck, Ordnung, p. 1 0 2 . With regard t o a dis
cussion of the significance and function of the Torah in ApcBar see A. Nissen, a.c,
p p . 2 4 9 , 2 6 4 L ; W. Harnisch, o . c , p p . 1 7 8 - 2 2 2 ; P.M. Bogaert, o . c , p p . 3 9 0 - 3 9 2 ; M.
Limbeck, o . c , p p . 1 0 2 - 1 0 7 ; R.J. Banks, o . c , p p . 3 0 f . , 5 1 - 5 3 , 6 9 ; A.F.J. Vil\in,JSHRZ
V / 2 ( 1 9 7 6 ) 1 1 5 f . ; C . Munchow, o . c , p p . 1 0 0 , 1 0 4 - 1 0 6 , 1 0 8 - 1 1 1 .
3 3 6 For this introductory summary of the significance of the law in ApcBar see A.F.J.
Klijn, o . c , p p . l 15f.
337 W. Harnisch, Verhdngnis, p . l 79. We follow him in his presentation of the relation
ship between the concepts of law and of the t w o aeons in ApcBar.
3 3 8 Contra B. Violet, Apokalypsen, p.LXXXIV; R.H. Charles, APOT 2 ( 1 9 1 3 ) 4 7 8 ;
O. Eissfeldt, Einleitung, p . 8 5 3 and others w h o maintain that ApcBar was written in
marked contrast or even opposition t o 4E2r. Following E. Brandenburger, Adam,
p.39 with n . l ; W . Harnisch, o . c , p.l 79.
w h i c h reflect t h e i n t e n t i o n of t h e a u t h o r . H e discusses a n d rejects

t h e o b j e c t i o n s w h i c h the seer h a d b r o u g h t f o r w a r d (cf. 14,1-19)
against t h e t r a d i t i o n a l f o r m of t h e d o c t r i n e of r e t r i b u t i o n (cf. 1 3 ,
2-12).
In 15,5-6 we read the decisive words, spoken by God: "Man could indeed not have
understood my judgment if he had not received the law and if I had not instructed
him in understanding . But now, because he transgressed knowingly, therefore he
will be tormented knowingly"339_ rijis statement refers back to v.3 where 'Baruch'
objected that God's judgment was incomprehensible (cf. 14,8). God points out that
'man', i.e. Israel^Ô^ possessed the law (the Torah) and as a result knew the criteria
which will be applied in the final judgment (cf. 8 4 , 1 ) . As Israel had received the
Torah and had been instructed with regard to its intention, the sinner has no excuse
in judgment. In the law God put before each one life and death (cf. 19,1). Man him
self can and indeed has to decide his salvation or condemnation in the future aeon.
If and when the sinner is tormented he knows (15,6) w h y since he was always con
scious of the dreadful consequences of sinful behaviour (cf. 4 8 , 4 0 ; 5 5 , 2 ; 8 5 , 8 - 9 ) .
With regard t o the attaiimient of the eschatological salvation ( 1 5 , 7 - 8 ) , resolute de
votion to God's law is decisive — the keeping of God's commandments and the willing
ness to fight evil as long as the present aeon exists^Î. _ Thus, it can be said that
15,1-8 is dominated by the conviction "dafi zwischen T u n (in diesem A o n ) und Er
gehen (im kiinftigen Aon) ein fester Zusammenhang besteht, der auf der einen wie
auf der anderen Seite (vgl. 15,5f. mit 15,7f.) durch das Gesetz garantiert wird. D e n n
dafi die Siinder auf Grund ihrer Ubertretungen dem ewigen Verderben verfallen und
dali die Gerechten als Lohn fiir ihren Gehorsam ewige Herrlichkeit erwerben, ist im
Gesetz offcnbar"3't2.
3 3 9 We followed the translation of B. Violet and A.F.J. Klijn. With regard to 15,6 see
19,3; 4 8 , 4 0 ; 5 5 , 2 ; 4Ezr 7,72; Barn 5.4.
3 4 0 It can be assumed that 15,5 understands "man" as referring to the members of
God's famUy which is clearly the case in 3 2 , 1 ; 4 4 , 3 . 7 ; 4 6 , 4 - 5 ; 77,3.15-16 where
Israel is clearly presented as recipient of the Torah. DiffictUt is 4 8 , 1 0 where it seems
that the "inhabitants of the earth" know the law. However, since the dominating
thought in ApcBar presupposes and describes Israel (!) as the recipient of the law,
and since the general intention of the author aims at demonstrating the liability of
the J e w s (not of Gentiles) with regard to their knowledge of the law, it seems to be
justified to interpret this phrase as being primarily the members of God's people
(cf. 15,5-6; 5 5 , 2 ) . It is only in 8 2 , 6 (EpBar) that the heathen are said to have
k n o w n , and transgressed, the law. Cf. W. Harnisch, Verhdngnis, p. 182 n.2. Cf. also
S. Aalen, Begriffe, pp.207-209 w h o points out that in rabbinic thought mankind is
represented by Israel, i.e. that "die Juden als die .Menschen Kar'îoxriv aufgefafit
sind" (p.207 n.S). C f . J . JerveU,/maj?o Dei, FRLANT 7 6 , 1 9 6 0 , p p . 3 2 f . ; W. Harnisch,
o.c, pp.SIf.
3 4 1 The attainment of righteousness on the ground of works is mentioned or implied
in 2,2; 1 4 , 7 . 1 2 ; 2 4 , 1 ; 3 2 , 1 ; 5 1 , 3 . 7 ; 5 7 , 2 ; 6 3 , 3 ; 6 7 , 6 . Cf. A. Nissen, "Tora", NovTest
"Tora", NovTest 9 ( 1 9 6 7 ) 2 4 9 ; P.M. Bogaert, Apocalypse. 1, pp.400f.;
9 ( 1 9 6 7 ) 2 4 9 ; P.M. Bogaert, Apocalypse, 1, pp.400f.; C. Munchow,£«/n'ft, p p . 1 0 4 ,
3 4 2 W. Harnisch, o.c, p . I 8 7 . Cf. M. Limbeck, Ordnung, p p . l 0 4 f . ; C . Miinchow, o.c, pp.
104-106,111.
T h e l e g i t i m a c y of divine r e t r i b u t i o n w h i c h w i h be e x e c u t e d
o n t h e sinners a t t h e e n d of t h e p r e s e n t a e o n o n t h e basis of t h e i r
a t t i t u d e a n d p o s i t i o n w i t h regard t o t h e law is d e m o n s t r a t e d in
4 8 , 3 8 - 4 1 . 4 5 - 4 7 ; 54,16-183*3.
T h e c e n t r a l i n t e n t i o n of t h e a u t h o r is s u m m a r i z e d in 5 4 , 2 1 - 2 2
w h e r e h e s t a t e s t h a t t h e r e exists a n i n d i s s o l u b l e n e x u s b e t w e e n his
torical a c t i o n a n d e s c h a t o l o g i c a l f a t e . T h e ius talionis is a p p h e d
t o t h e t e a c h i n g of t h e t w o a e o n s , a n d t h e e x e c u t i o n of t h e divine
r e t r i b u t i o n is t r a n s f e r r e d t o t h e o t h e r w o r d U n e s s of t h e f u t u r e a e o n .
5 4 , 2 2 has been paraphrased in the following manner: "Diejenigen, die sich in die
sem A o n bestandig an das halten, was das gottliche Gesetz gebietet, werden im kiinf
tigen A o n von der Nahe Gottes begleitet werden. Die Sunder dagegen (die sich jetzt
dem GottenswUlen widersetzen) werden am Ende fiir immer von der Zukunft (der
Nahe Gottes) geschieden, die das gottliche Gesetz verhei&t"^^^.
Faithfulness t o t h e law e s t a b h s h e s t h e q u a l i f i c a t i o n for t h e es

chatological glory.
T h e salvational f u n c t i o n of t h e l a w in A p c B a r is f u r t h e r devel
o p e d b y t h e c o m p a r i s o n of t h e law w i t h light3*5.
17,4 mentions Moses w h o brought the law to Israel and thus "lighted a lamp for
the nation of Israel". The parallelism of "law" and "lamp" is carried over to 18,1-2
describing Moses as "he who lighted (the lamp of the law)". Moses "took from the
light", i.e. he oriented himself by the light which transmitted (eschatological) life
and salvation346. The "light of Moses" is contrasted with the "darkness of Adam",
i.e. the sphere of death which is represented by A d a m 3 4 7 . The law is further compared
with "light" and a "lamp" in 4 6 , 2 - 3 ; 5 9 , 2 , and the law is connected with "light" and
"life" in 38,1-2; 4 5 , 1 - 2 ; 4 6 , 2 - 3 ; 7 6 , 5 .
In t h e s e passages " h g h t " is n o t o n l y a s y m b o l for t h e s p h e r e of

life o r i g i n a t i n g in the law b u t r a t h e r a Chiffre for t h e r e v e l a t o r y
c h a r a c t e r of t h e law. T h e law is " h g h t " insofar as it u n c o v e r s t h e
c o n n e c t i o n b e t w e e n faithfulness a n d r e w a r d a n d b e t w e e n sin a n d
p u n i s h m e n t , t h u s m a k i n g the p e r c e p t i o n of salvation a n d j u d g -
3 4 3 For a discussion of these passages see W. Harnisch, Verhdngnis, p p . l 8 8 - 1 9 4 . The

personal responsibility of the individual becomes further obvious in the way
ApcBar treats Adam's faU in 5 4 , 1 4 - 1 5 . 1 9 . Cf. W. Harnisch, o.c, pp.194-197;
P.M. Bogaert, Apocalypse, 1, p p . 4 0 1 f . ; C . Miinchow, miA, p p . 1 0 8 - 1 1 0 .
3 4 4 W. Harnisch, o.c, p . 2 0 0 . Cf. also A. Nissen, ''lora".NovTest 9 ( 1 9 6 7 ) 264f.
345 Cf. S. Aalen, Begriffe, p p . 1 8 6 - 1 9 3 ; W. Harnisch, o.c, p p . 2 0 2 - 2 0 6 ; M. Limbeck,
Ordnung, p. 105 with n.2.
3 4 6 In 18,1-2 "light" designates the sphere of life which has its origin in the law. Cf.
S. Aalen, o.c, p p . l 8 6 f . ; W. Harnisch, o.c, p . 2 0 5 .
347 Cf. E. Brandenburger, ^ d a m , p.37; W. Harnisch, o . c , p . 2 0 5 .
m e n t possible. In t h e w o r d s of W. H a r n i s c h , " d i e W i r k s a m k e i t des

G e s e t z e s (als) L i c h t b e s t e h t also d a r i n , daB es die E r k e n n t n i s u b e r
den Lebens- u n d Todesweg s c h e n k t " " * .
T h e p a r e n e t i c s e c t i o n s in c h . 3 1 - 3 4 ; 4 3 - 4 6 ; 76-77 u n d e r l i n e t h e
a p o c a l y p t i c i n t e r e s t in t h e l a w " ^ x h e seer ' B a r u c h ' a d m o n i s h e d
his p e o p l e r e p e a t e d l y t o o b e y t h e law in t h e p r e s e n t a e o n since
o n l y t h o s e w h o k e e p t h e law will escape t h e e s c h a t o l o g i c a l afflic
t i o n (cf. 3 1 , 5 - 3 2 , 1 ; 4 4 , 3 - 7 ; 4 6 , 5 - 6 ; 7 7 , 5 - 7 . 1 3 - 1 5 ) .
W i t h regard t o t h e law in A p c B a r t h e scribes m u s t b e m e n t i o n e d
t o o . T h e y occupy a "Mittlerposition zwischen der Tora und d e m
n a c h d e n ' V e r h a l t e n s m a B r e g e l n der T o r a ' ( 5 9 , 4 ) f r a g e n d e n V o l k
( 4 4 , 7 ; 4 6 , 3 ) " ' ' " . T h e y t r a n s m i t t h e c o n t e n t of t h e T o r a h (cf. 8 4 ,
9) a n d i n t e r p r e t its c o n t e n t s (cf. 3 , 6 ) .
The pericope 77,13-15 is very significant here. The people lament: " 'For the
shepherds of Israel have perished, the lamps which gave (us) light are extinguished,
and the fountains have withheld their stream from which we used to drink (v.l 3).
N o w we are left in darkness and in the thicket of the w o o d and in the barrennesses 1
of the wilderness' ( v . I 4 ) , A n d I (i.e. 'Baruch') answered and said to them: 'Shepherds
and lamps and fountains c o m e from the law, and though we depart, yet the law
abides' (v.l 5 ) " . The "shepherds and lamps and fountains" are presumably a reference
to the prophets, the scribes, and the wise men. When the author says that these m e n
"come from the law" he claims that Israel's relationship with God is exclusively
founded o n , and rooted in, the l a w 3 5 2 . xhe pious are to submit to them (46,5) as
to God and t o the Torah (54,3). In fact, 'Baruch' presents himself as a teacher (of
the l a w ) 3 5 3 .
T h u s we see t h a t in A p c B a r t h e law possesses, as in 4 E z r ,

p r i m a r i l y a salvational e s c h a t o l o g i c a l significance b a s e d o n its e t h i
cal d i m e n s i o n . T h o s e w h o direct their ' w a y s ' aright (cf. 7 7 , 6 ) a n d
3 4 8 W. Harnisch, Verhdngnis, p.205; cf. .M. Limbeck, Ordnung, p.105 n.2; both follow
S. Aalen, Begriffe, p p . l 8 6 - 1 8 8 .
3 4 9 CL W. Harnisch, o . c , p p . 2 0 8 - 2 1 6 ; M. Limbeck, o . c , p p . I 0 4 L ; C. Munchow, Ethik,
P P . I 0 7 L O.H. Steck, Israel, pp.lSOL showed that the parenetic sections in ApcBar
are rooted in the deuteronomistic theology of history.
3 5 0 A. Nissen, "loTa", NovTest 9 ( 1 9 6 7 ) 2 4 9 .
351 FoUowing the translation of A.F.J. Klijn, JSHRZ V / 2 ( 1 9 7 6 ) 174.
352 Contra D . Rossler, Gesetz, p . 1 0 4 . CL W. Harnisch, Verhdngnis, p . 2 1 3 . R.J. Banks,
Jesus and the Law, p.30 observed rightly that the author of ApcBar subordinated
the election to the law; simUarly A. Jaubert, Notion, p.289 w h o points out that "il
parait pourtant exact d'affirmer que, dans I'ensemble, la doctrine de 1'Alliance s'est
muee en une doctrine de Loi". Cf. also C. Miinchow, Ethik, p.105.
3 5 3 After A . D . 7 0 only the rabbis were the teachersl CL also A. Nissen, "Tora", JVoi>-
Test 9 ( 1 9 6 7 ) 249 with n.S. On the Apokalyptiker as scribe see E.J. Janssen, Got
tesvolk, pp.96-100.
k e e p G o d ' s c o m m a n d m e n t s will i n h e r i t t h e f u t u r e a e o n (cf. 4 4 ,

15).
7.3.2. The concept of wisdom. . \ s in 4 E z r , t h e w i s d o m c o n c e p t

is n o t d e v e l o p e d in A p c B a r . In 14,9 G o d ' s i n c o m p r e h e n s i b l e c o u n
sel a n d w i s d o m are m e n t i o n e d (cf. also 2 1 , 9 - 1 0 ; 4 4 , 6 ; 5 4 , 1 3 ; 7 5 ,
2). I n 2 8 , 1 w i s d o m is r e l a t e d t o t h e u n d e r s t a n d i n g of esoteric-
a p o c a l y p t i c k n o w l e d g e . 3 8 , 2 refers t o G o d ' s w i s d o m w h i c h is
" r i g h t g u i d a n c e " . T h e p i o u s w h o o b e y G o d ' s law have a c q u i r e d
for t h e m s e l v e s " t r e a s u r e s of w i s d o m " a n d " s t o r e s of u n d e r s t a n d
i n g " ( 4 4 , 1 4 ; cf. 3 8 , 1 ; 4 6 , 5 ; 4 8 , 2 4 . 3 6 ; 5 1 , 3 ; 5 4 , 5 ; 5 9 , 7 ) . 4 6 , 5 links
w i s d o m a n d u n d e r s t a n d i n g w i t h t h e fear of t h e Ixtrd^^. 4 8 , 9 is a
r e f e r e n c e t o w i s d o m as c o s m i c o r d e r w h e n it t a l k s of t h e " s p h e r e s "
w h i c h G o d m a d e w i s e ' ' ' . In 5 1 , 3 . 7 w i s d o m a n d u n d e r s t a n d i n g a r e
again d e s c r i b e d , alongside t h e o b e d i e n c e t o t h e law, as p r e r e q u i
sites for t h e a t t a i n m e n t of e s c h a t o l o g i c a l salvation in t h e f u t u r e
a e o n . 5 4 , 1 3 refers t o G o d ' s " c o u n s e l " w i t h w h i c h h e governs all
c r e a t u r e s a n d links t h e h e a v e n l y " t r e a s u r e s of w i s d o m " w i t h
" f o u n t a i n s of h g h t " . H e r e , " l i g h t " can m e a n t h r e e t h i n g s : t h e ex
ternal light w h i c h organizes t h e w o r l d a n d w h i c h c o m e s from a
h e a v e n l y s o u r c e ; t h e r a t i o n a l w o r l d o r d e r w h i c h is t h e object of
k n o w l e d g e a n d w h i c h is t h e c o n t e n t of m a n ' s w i s d o m ; a n d t h e
w i s d o m in w h i c h t h e p i o u s will p a r t i c i p a t e in t h e f u t u r e a e o n " ^ .
A c c o r d i n g to 5 9 , 7 G o d s h o w e d t o Moses t h e " r o o t of w i s d o m " ,
t h e " r i c h e s of u n d e r s t a n d i n g " , a n d t h e " f o u n t a i n of k n o w l e d g e " .
Finally, 4 6 , 4 m a k e s r e f e r e n c e t o t h e 'wise m a n ' o r sage in Israel.
T h u s , w i s d o m in A p c B a r has a c o s m i c ( 2 1 , 9 - 1 0 ; 4 4 , 6 ; 5 4 , 1 3 )
a n d a p a r t i c u l a r i s t i c ( 4 6 , 5 ; 5 9 , 7 ) p e r s p e c t i v e . Wisdom c a n signify
a p o c a l y p t i c k n o w l e d g e ( 2 8 , 1 ) b u t is n o t l i n k e d w i t h t h e messiah
or his k i n g d o m .
7.3.3. The law and wisdom. In A p c B a r t h e i d e n t i f i c a t i o n of law

a n d w i s d o m can be o b s e r v e d in m a n y p a s s a g e s " ^ . 1 5 , 5 parallels
354 Cf. the translation of A.F.J. Kiiin, JSHRZ V/2 (1976) 150.
355 Cf. S. Aalen, o.c., p p . l 7 6 f .
356 Cf. S. Aalen, o . c , p p . i 7 5 f .
357 Neither W. Harnisch, nor M. Limbeck, nor C. Miinchow mention or discuss the
identification of law with wisdom. R.J. Banks, Jestis and the Law, p.109 refers to
it (quoting 7 7 , 1 6 ) , also M. Kiichler, Weisheitstraditionen, pp.67,80.
t h e a c c e p t a n c e of t h e l a w w i t h i n s t r u c t i o n " i n u n d e r s t a n d i n g " ; t o
h a v e t h e l a w is e q u i v a l e n t w i t h " k n o w i n g " ( v . 6 ) .
3 8 , 1 - 2 . 4 is a n i m p o r t a n t p e r i c o p e . G o d is said always t o " e n
lighten" those w h o are "led b y u n d e r s t a n d i n g " ( v . l ) . T h e term
" h g h t " is u s u a l l y c o n n e c t e d w i t h t h e " l a m p of t h e l a w " (cf. 1 7 , 4 ;
1 8 , 1 - 2 ; 4 6 , 2 - 3 ; 5 9 , 2 ) . I n v.2 t h e i d e n t i f i c a t i o n is e x p h c i t : " Y o u r
law is life a n d y o u r w i s d o m is t h e right w a y " ' ' * . I ^ w is c o r r e l a t e d
w i t h w i s d o m b y s y n o n y m o u s parallelism. L a w a n d w i s d o m h a v e
o n e a n d t h e s a m e g o a l : t r u e h f e , w h i c h consists in w a l k i n g in t h e
r i g h t w a y . A n d law a n d w i s d o m have t h e s a m e origin: in t h e L o r d .
In v.4 l a w a n d w i s d o m a r e again syTionymously parallel: " M y soul
has a l w a y s w a l k e d in your l a w , a n d f r o m m y earliest d a y s I did n o t
d e p a r t f r o m your w i s d o m " . T o k e e p t h e l a w is t o h e e d G o d ' s wis
d o m . T h e c o n n e c t i o n b e t w e e n v.2 a n d v.4 is r a t h e r i n t e r e s t i n g : t h e
" r i g h t w a y of w i s d o m " (v.4) c o r r e s p o n d s w i t h " w a l k i n g in G o d ' s
l a w " (v.4). T h u s 3 8 , 1 - 2 . 4 identifies l a w a n d w i s d o m in a very in
t r i c a t e b u t clear m a n n e r o n t h e basis of t h e ethical p e r s p e c t i v e of
the t w o realms.
4 4 , 1 4 describes t h e p i o u s w h o wih i n h e r i t t h e f u t u r e a e o n ( w .
1 2 - 1 3 ) : t h e y have a c q u i r e d " t r e a s u r e s of w i s d o m " a n d " s t o r e s of
u n d e r s t a n d i n g " , t h e y p r a c t i s e d m e r c y a n d p r e s e r v e d t h e " t r u t h of
the l a w " . T h e l a t t e r e x p r e s s i o n p r o b a b l y refers t o t h e k e e p i n g of
t h e c o m m a n d m e n t s w h i c h confirms t h e ' v a l i d i t y ' of t h e l a w . As
o b e d i e n c e t o t h e law secures o n e ' s p a r t i c i p a t i o n in t h e e s c h a t o
logical salvation of t h e future a e o n , t h e " t r e a s u r e s of w i s d o m "
might very well refer t o t h e g o o d w o r k s ' ' ^ w h i c h a r e t h e result of
this o b e d i e n c e . T h u s , t o k e e p t h e c o m m a n d m e n t s equals t h e stor-
ing-up of " t r e a s u r e s of w i s d o m " w h i c h gu;>.antee salvation. S u c h
a s t a t e m e n t c a n be m a d e o n l y w h e n o b e d i e n c e t o t h e law is regard
ed as t r u e w i s d o m .
4 6 , 4 personalizes the identification: the "wise m a n " a n d t h e
" s o n of t h e l a w " ' ^ " a r e o n e in t h e r a b b i n i c scribe. 4 6 , 5 also im-
3 6 8 The view that the law is life can be found also in 3 2 , 1 ; 4 5 , 2 .

3 5 9 P.M. Bogaert, Apocalypse, 2 , p.81 compares 4 4 , 1 4 with 4Ezr 6,5 ("treasures of
faith"); 7,77 ("treasure of good works").
3 6 0 We have no corresponding expression in Greek nor in Hebrew for Syriac ijio ciai a 3 .
R.H. Charles,.4>Or 2 ( 1 9 1 3 ) 5 0 4 suggests m x a T 2 = "one bound t o observe the
law", which is rejected by P.M. Bogaert, Apocalypse, 2 , p.83 since niJfn T 3 is
a rabbinic technical term which does not suit the context. Bogaert suggests that the
Syriac might be the translation of the Greek terms vonoSiMoKoKot; or votii.K6<i (ibid.).
plies t h e close c o r r e l a t i o n of l a w a n d w i s d o m : ' B a r u c h ' a d m o n i s h

es the p e o p l e t o " o b e y t h e l a w " a n d to o b e y t h o s e w h o are " w i s e
and understanding".
I n 4 8 , 2 4 t h e i d e n t i f i c a t i o n is again v e r y e x p l i c i t : " T h e l a w
w h i c h is a m o n g us will aid u s , t h e surpassing w i s d o m w h i c h is in
us will h e l p u s " . As t h e h e l p w h i c h is m e n t i o n e d in this verse re
fers t o s t a y i n g a w a y from sin a n d k e e p i n g G o d ' s c o m m a n d m e n t s
(v.22) as p r e r e q u i s i t e for e n t e r i n g i n t o t h e p r o m i s e d e s c h a t o l o g i c a l
salvation ( v . 2 3 ) , it is e v i d e n t t h a t t h e i d e n t i f i c a t i o n of l a w a n d
w i s d o m is b a s e d again o n t h e e t h i c a l d i m e n s i o n of t h e t w o e n t i t i e s .
In the same chapter the connection between 48,33.36.38.40.47
i m p h e s t h e i d e n t i f i c a t i o n t o o : in t h e last d a y s , w h i c h is t h e t i m e of
affliction ( v . 3 1 ) , n o t m a n y wise or intelligent will b e f o u n d (v.33)
since t h e " m u l t i t u d e of i n t e l l i g e n c e " a n d the " m u l t i t u d e of wis
d o m " h a v e h i d d e n t h e m s e l v e s ( v . 3 6 ) ; p e o p l e p o l l u t e themselves
a n d d o n o t r e m e m b e r G o d ' s law ( w . 3 8 . 4 0 ) b u t transgress it (v.47).
I n 5 1 , 3 . 4 w e h a v e a d e s c r i p t i o n of t h e r i g h t e o u s a n d t h e w i c k e d :
t h e r i g h t e o u s are "justified b y G o d ' s l a w " , h a v e " u n d e r s t a n d i n g in
t h e i r h f e " , a n d p l a n t in their h e a r t t h e " r o o t of w i s d o m " ' ^ ^ (v.3).
T h e w i c k e d reject G o d ' s law a n d refuse t o a c c e p t his w i s d o m a n d
u n d e r s t a n d i n g ( v . 4 ) . T h e e t h i c a l d i m e n s i o n of t h e i d e n t i f i c a t i o n is
here joined by an eschatological dimension.
5 2 , 7 deals again w i t h t h e r i g h t e o u s : t h e y are saved b y their
w o r k s . T h i s n o t i o n is e x p l a i n e d b y t h e s t a t e m e n t t h a t t h e law has
b e e n t h e i r h o p e , u n d e r s t c m d i n g their e x p e c t a t i o n , a n d w i s d o m
t h e i r c o n f i d e n c e . L a w , u n d e r s t a n d i n g , a n d w i s d o m are clearly o n e ,
referring t o t h e right e t h i c a l c o n d u c t w h i c h g u a r a n t e e s e s c h a t o l o
gical salvation.
C o n s i d e r i n g t h e fact t h a t t h e " r o o t of w i s d o m " , t h e " t r e a s u r e s /
riches of u n d e r s t a n d i n g " , a n d t h e " f o u n t a i n of k n o w l e d g e " are
e l s e w h e r e closely l i n k e d w i t h t h e law (cL 4 4 , 1 4 ; 4 8 , 3 3 - 4 7 ; 5 1 , 3 -
4 ) , it is possible t o see t h e i d e n t i f i c a t i o n also i m p l i e d in 5 9 , 4 . 7
w h e r e Moses is s h o w n t h e " p r i n c i p l e s of t h e l a w " (v.4) as well as
" t h e r o o t of w i s d o m , a n d t h e riches of u n d e r s t a n d i n g , a n d t h e
f o u n t a i n of k n o w l e d g e " (v.5).
T h e s a m e is t r u e for 6 1 , 4 - 6 w h e r e t h e r i g h t e o u s u n d e r D a v i d
a n d S o l o m o n are d e s c r i b e d : in t h e i r t i m e " w i s d o m " a n d t h e " r i c h e s
361 On the "root of wisdom" see 4 9 , 7 ; 4Ezr 3 , 2 2 ; 8 , 5 2 - 5 3 ; Sir 1,6.20; SapSal 3 , 1 5 .

of u n d e r s t a n d i n g " w e r e h e a r d a n d m a g n i f i e d in t h e a s s e m b l y ( t h e
T o r a h ? ! ) , a n d " t h e r i g h t e o u s n e s s of t h e p r e c e p t s of t h e M i g h t y
O n e was a c c o m p l i s h e d in t r u t h " (v.6), i.e. p e o p l e o b e y e d t h e law
faithfully a n d t h u s a c h i e v e d r i g h t e o u s n e s s .
S i m i l a r l y , H e z e k i a h is s y n o n y m o u s l y called " w i s e " a n d "righ
t e o u s " in 6 3 , 5 , a n d King J o s i a h " e x a l t e d t h e r i g h t e o u s a n d h o n o u r
ed all t h o s e w h o w e r e wise in u n d e r s t a n d i n g " , b e i n g himself " f i r m
in t h e l a w " , a c c o r d i n g t o 6 6 , 2 . 5 .
F i n a l l y , w i s d o m a n d law are identified in 77,163^2. " T h e r e f o r e ,
if y o u c o n s i d e r t h e law a n d k e e p y o u r e y e o n w i s d o m , a l a m p will
n o t b e w a n t i n g , t h e s h e p h e r d will n o t give w a y , a n d t h e f o u n t a i n
will n e v e r d r y u p " ' ^ ^ .
It is o b v i o u s t h a t t h e a u t h o r of A p c B a r k n e w a n d p r e s u p p o s e d
t h e i d e n t i t y of law a n d w i s d o m . Since t h e c o n c e p t of w i s d o m is
h a r d l y d e v e l o p e d , a n d since t h e c o n c e p t of law is m a i n l y f o c u s e d
o n t h e e t h i c a l a n d e s c h a t o l o g i c a l ( a n d also d i d a c t i c ) f u n c t i o n of
t h e T o r a h , t h e n a t u r e of this i d e n t i f i c a t i o n c a n n o t b e e x p l a i n e d in
as m a n y facets as w e f o u n d in S i r a c h . T h e p a r t i c u l a r i s t i c d i m e n
sion of t h e i d e n t i f i c a t i o n of law a n d w i s d o m is t a k e n for g r a n t e d
a n d o f t e n clearly i m p h e d . T h e theological d i m e n s i o n is e q u a l l y o b
v i o u s : it is G o d t h e A l m i g h t y w h o possesses w i s d o m a n d w h o gave
t h e law t o Israel.
T h e e t h i c a l d i m e n s i o n is t h e decisive o n e : o b e d i e n c e t o t h e law,
w a l k i n g in G o d ' s w a y s , is t r u e w i s d o m a n d leads t o " t r e a s u r e s of
w i s d o m " w h i c h is r i g h t e o u s n e s s . T h i s a c h i e v e d r i g h t e o u s n e s s is t h e
basis of t h e e s c h a t o l o g i c a l d i m e n s i o n : o b e d i e n c e t o t h e law, i.e.
t h e s t o r i n g u p of t h e " t r e a s u r e s of w i s d o m " , leads t o t h e righ
t e o u s n e s s w h i c h g u a r a n t e e s eschatological salvation in t h e f u t u r e
a e o n . T h e d i d a c t i c d i m e n s i o n is t o be seen in t h e p e r s o n of t h e
r a b b i w h o , after A . D . 7 0 , c o m b i n e s t h e sage a n d t h e t e a c h e r of t h e
law.
7.3.4. Summary. T h e law p l a y s a c e n t r a l role in A p c B a r . Prac

tical o b e d i e n c e t o t h e law in t h e p r e s e n t a e o n m e a n s t o w a l k in
G o d ' s w a y s w h i c h leads t o r i g h t e o u s n e s s w h i c h in t u r n secures
e s c h a t o l o g i c a l salvation in t h e f u t u r e a e o n . T h e i d e n t i t y of l a w a n d
3 6 2 Seen b y R.J. B a n k s . / s J u i and the Law, p . l 0 9 .

3 6 3 The translation foUows A.F.J. K l i j n , y / / « Z V / 2 (1976) 1 74.
162 Conclusion
w i s d o m is p r e s u p p o s e d from t h e b e g i n n i n g , a n d is o f t e n m a d e
e x p h c i t . It has n o special f u n c t i o n b u t is t a k e n for g r a n t e d . T o
k e e p t h e l a w is t o b e wise, a n d t o o b e y t h e c o m m a n d m e n t s is t o
s t o r e u p " t r e a s u r e s of w i s d o m " . Wise lawfulness, o r lawful wis
d o m , g u a r a n t e e s e s c h a t o l o g i c a l salvation in t h e f u t u r e a e o n .
§8 Conclusion
O u r analysis of n i n e extra-biblical writings has s h o w n t h a t t h e

i d e n t i f i c a t i o n of law a n d w i s d o m w h i c h h a d b e e n carried t h r o u g h
m o s t e x p l i c i t l y b y B e n Sira w a s k n o w n , p r e s u p p o s e d , i m p l i e d , a n d
s t a t e d e x p l i c i t l y b y t h e r e s p e c t i v e a u t h o r s , c o m p i l o r s , a n d circles
in w h i c h t h e s e writings o r i g i n a t e d . L a w is clearly i d e n t i f i e d w i t h
w i s d o m in Baruch^^*, Enoch^^^^ t h e L e t t e r of A r i s t e a s ' ^ ^ , t h e J e w
ish T h i r d Sibylline Oracle^^^, t h e F o u r t h B o o k of M a c c a b e e s ' ^ * ,
t h e F o u r t h B o o k of Ezra'^S, a n d t h e A p o c a l y p s e of B a r u c h ' ^ " .
T h e s a m e i d e n t i f i c a t i o n is very p r o b a b l y i m p h e d in t h e Psalms of
S o l o m o n ' ' ^ ' , a n d in t h e W i s d o m of S o l o m o n ' ^ 2 _
T h e i d e n t i f i c a t i o n of l a w a n d w i s d o m is to b e f o u n d in all cir
cles: a m o n g hasidic g r o u p s ( E n o c h ) , in t h e Pharisaic fellowships
( B a r ( ? ) , PsSal, 4 E z r , A p c B a r ) , a n d in t h e A l e x a n d r i a n d i a s p o r a
( E p A r i s t , Sib 3 , S a p S a l , 4 M a c c ) . T h e i d e n t i f i c a t i o n is u p h e l d in
t h e w i s d o m t r a d i t i o n ( S a p S a l ) , in a p o l o g e t i c - p h i l o s o p h i c a l treatises
( E p A r i s t , 4 M a c c ) , in h y m n i c c o m p o s i t i o n s (PsSal), in p a r e n e t i c
3 6 4 Bar 3 , 9 - 1 4 ; 4,1-4.
3 6 5 En(eth) 5,8-9; 4 2 , 1 - 3 ; 4 8 , 1 ; 4 9 , 1 - 3 ; 6 1 , 1 - 1 3 ; 9 1 , 1 0 ; 9 2 , 1 ; 9 3 , 1 0 ; 9 4 , 1 - 5 ; 9 8 , 6 - 1 0 ;
99,10; 104,12.
3 6 6 EpArist 3 1 , 1 2 7 , 1 3 9 , 1 4 4 , 1 6 1 , 1 6 8 - 1 6 9 .
367 Sib 3 , 2 1 9 - 2 2 0 . 5 7 3 - 6 0 0 . 6 6 9 - 6 9 7 .
3 6 8 4Macc 1,17; 5 , 3 5 ; cf. also the concept of euor^Peia.
3 6 9 4Ezr 5 , 9 - 1 1 / 7 , 8 8 - 9 9 ; 7,70-74; 8 , 7 - 1 3 . 1 2 . 5 2 - 5 8 ; 1 4 , 2 5 .
3 7 0 ApcBar 1 5 , 5 ; 3 8 , 1 - 2 . 4 ; 4 4 , 1 4 ; 4 6 , 4 - 5 ; 4 8 , 2 4 . 3 3 4 7 ; 5 1 , 3 4 . 7 ; 5 9 , 4 . 7 ; 6 1 , 4 - 6 ; 6 3 , 5 ;
66,2.5; 77,16.
371 PsSal 4 , 8 - 1 3 ; 14,1-2; 16,7-8.
3 7 2 SapSal 2 , 1 2 ; 7,26-27; 1 8 , 4 . See also TLev 1 3 ; TNaph 2,9; 8,7-10; arTLev 88-90;
AntBibl 2 0 , 2 - 3 ; 2 1 , 2 ; 2 3 , 7 ; 3 2 , 7 ; Jub 2,2; 4 , 1 7 ; Aristob (PrEv 1 3 , 1 2 , 8 - 1 3 ; 8 , 1 0 , 4 ;
13,12,1-24).
Conclusion 163
b o o k s ( E n o c h ) , as well as in t h e a p o c a l y p t i c t r a d i t i o n ' ^ ' ( E n o c h ,

Sib 3 , 4 E z r , A p c B a r ) . T h e i d e n t i f i c a t i o n is e x p r e s s e d b o t h in He
b r e w / A r a m a i c (Bar, E n o c h , PsSal, 4 E z r , A p c B a r ) a n d in G r e e k
( E p A r i s t , Sib 3 , S a p S a l , 4 M a c c ) .
It is n o t possible t o establish t h e e x a c t historical d e v e l o p m e n t
of B e n Sira's i d e n t i f i c a t i o n of law a n d w i s d o m in t h e h t e r a t u r e
w h i c h was p r o d u c e d in t h e l a t e r c e n t u r i e s . A t t i m e s , t h e life-setting
of t h e p a r t i c u l a r w r i t i n g is n o t t o t a U y clear. In m o s t cases n e i t h e r
t h e c o n c e p t of t h e T o r a h n o r t h e c o n c e p t of w i s d o m are m u c h
d e v e l o p e d . O f t e n t h e i d e n t i f i c a t i o n of law a n d w i s d o m is s i m p l y
s t a t e d a n d referred t o while t h e relevant p e r i c o p e s d o n o t allow a
m o r e careful analysis of t h e c h a r a c t e r of t h e i d e n t i f i c a t i o n . H o w
ever, t r e n d s c a n be i n d i c a t e d .
T h e m a i n e m p h a s i s w i t h regard t o t h e i d e n t i f i c a t i o n of l a w a n d
w i s d o m is definitely t h e e t h i c a l d i m e n s i o n of t h e c o r r e l a t i o n . T h i s
is t h e case in all t h e writings s t u d i e d , w i t h t h e e x c e p t i o n of Sap-
Sal. L a w a n d w i s d o m c o n t a i n a n d i n d i c a t e t h e n o r m s of m o r a l
c o n d u c t . Bar stresses t h a t t h e law a n d w i s d o m lead t o a n u p r i g h t
' w a l k ' . E n o c h e m p h a s i z e s t h e close r e l a t i o n s h i p b e t w e e n righ
t e o u s n e s s , i m p l y i n g o b e d i e n c e t o t h e law, a n d w i s d o m . In PsSal
o b e d i e n c e t o t h e law is r e g a r d e d as b e i n g e q u i v a l e n t w i t h t h e a d o p
t i o n of, a n d s u b m i s s i o n u n d e r , t h e divine naideia. T h e a u t h o r of
E p A r i s t w a n t s t o d e m o n s t r a t e t h a t t h e J e w i s h law is t r u e w i s d o m ,
m a k i n g a m o r a l l y perfect life a n d c h a r a c t e r possible. In Sib 3 t h e
ability t o give s o u n d c o u n s e l a n d t o p e r f o r m v i r t u o u s d e e d s equals
t h e k e e p i n g of t h e law. T h e a u t h o r of 4 M a c c is c o n v i n c e d t h a t t r u e
p h i l o s o p h y ( w i s d o m ) consists in a p i o u s hfe a c c o r d i n g t o t h e j e w -
ish l a w : t h e T o r a h is t h e basis a n d s o u r c e of t r u e p i e t y a n d of di
vine p h i l o s o p h y . F o r the a u t h o r of 4 E z r a t h e l a w a n d w i s d o m con
t a i n t h e n o r m s w h i c h are decisive if m a n w a n t s t o walk in G o d ' s
' w a y s ' in o r d e r t o please h i m a n d t o o b t a i n salvation. Similarly
t h e a u t h o r of A p c B a r is c o n v i n c e d t h a t o b e d i e n c e t o t h e T o r a h is,
a n d leads t o , t r u e w i s d o m w h i c h a m o u n t s t o r i g h t e o u s n e s s a n d
secures S2dvation.
T h e e t h i c a l o r i e n t a t i o n is evident in t h e fact t h a t b o t h law'^*
3 7 3 Stressed as a "fundaraentaJer Glaubenssatz" of apocalypticism by M. Kiichler,

Weisheitstraditionen, p.66.
3 7 4 SapSal 1 8 , 4 ; 4Ezr 14,20-21; 1 0 , 2 2 ; ApcBar 1 7 , 1 ; 3 8 , 1 - 2 ; 5 4 , 5 ; 18,1-2; 4 6 , 2 - 3 ;
164 Conclusion
a n d w i s d o m ' ^ ' are d e s c r i b e d as " l i g h t " . S o m e t i m e s t h e law'^^ ^ n d

w i s d o m ' ^ ^ are c o m p a r e d w i t h a ' w a y ' a n d a ' p a t h ' .
T h e p a r t i c u l a r i s t i c d i m e n s i o n of t h e i d e n t i f i c a t i o n of law a n d
w i s d o m , i.e. t h e e m p h a s i s o n t h e J e w i s h law a n d t h e J e w i s h r e a l m
w i t h regard t o w i s d o m , is t a k e n for g r a n t e d in m o s t writings
r a t h e r t h a n e l u c i d a t e d specifically. T h e E x o d u s e v e n t , t h e cove
n a n t , t h e t h e o p h a n y at M t . Sinai, a n d t h e p e r s o n of Moses are m e n
tioned occasionally.
T h e theological d i m e n s i o n is t a k e n for g r a n t e d as well. T h e
c o n c e p t of t h e fear of t h e L o r d is n o t p r o m i n e n t in m o s t of t h e
writings discussed'^*. B u t it is always o b v i o u s t h a t t h e law origi
n a t e d w i t h G o d a n d t h a t G o d possesses w i s d o m a n d gives w i s d o m .
T h e universalistic d i m e n s i o n of t h e i d e n t i f i c a t i o n is m o r e in t h e
b a c k g r o u n d . B o t h w i s d o m ' ^ ^ ^ n d t h e law'*" are r e l a t e d t o crea
t i o n a n d d e s c r i b e d as b e i n g universal. O f t e n t h e e t e r n a l validity of
t h e law is s t r e s s e d ' * ' . A p o l o g e t i c - p h i l o s o p h i c a l treatises like Ep
Arist a n d 4 M a c c are n a t u r a l l y m o r e inclined t o stress t h e universal
p e r s p e c t i v e of J e w i s h law a n d w i s d o m .
T h e d i d a c t i c d i m e n s i o n t e n d s t o b e e q u a h y in t h e b a c k g r o u n d .
It is p r e s e n t in 4 E z r a n d A p c B a r w h i c h k n o w t h e p e r s o n of t h e
s c r i b e , t h e wise t e a c h e r of t h e law.
T h e e s c h a t o l o g i c a l d i m e n s i o n of t h e i d e n t i f i c a t i o n of law a n d
w i s d o m goes b e y o n d B e n Sira's c o n c e p t i o n . It has b e e n d i s c o v e r e d
in E n o c h , 4 E z r , a n d A p c B a r . T h e C o m i n g O n e is l i n k e d w i t h t h e
5 9 , 2 . Cf. also TLev 4 , 3 ; 1 8 , 3 ; 14,3-4; 1 9 , 1 ; TReu 3,8; AntBibl 9,8; 1 1 , 1 ; 12,2;

15,6; 19,6; 2 3 , 1 0 ; 3 3 , 3 .
375 Bar 3 , 1 4 ; SapSal 7 , 2 6 ; cL En(eth) 5,6-9; 5 8 , 3 - 6 ; 108,11-14; AntBibl 23,7; 5 1 , 4 ;
TLev 18,3.
376 CL Bar 3 , 1 3 ; 4 , 1 3 ; En(eth) 9 9 , 1 0 ; PsSal 1 4 , 2 ; ApcBar 3 8 , 4 . CL also AntBibl 12,4;
2 1 , 9 ; 30,1-2.
377 CL Bar 4,13 ;En(eth) 9 4 , 1 - 5 ; 9 9 , 1 0 ; ApcBar 3 8 , 2 . Cf. also TLev 13,1.
378 Cf. ApcBar 4 6 , 5 . PsSal is an exception: the righteous are linked with the fear of the
Lord in 2 , 3 3 ; 3 , 1 2 ; 4 , 2 3 ; 5,18; 6,5; 1 2 , 4 ; 1 3 , 1 2 ; 1 5 , 1 3 . CL also TLev 13,1.7; TJud
16,2; TGad 3 , 2 ; TJos 11,1.
379 CL Bar 3 , 2 4 - 2 5 . 3 2 - 3 4 ; En(eth) 4 2 , 1 ; 8 4 , 3 ; 9 1 , 1 0 ; 9 4 , 5 ; SapSal 8,1-4; 7 , 1 7 - 2 1 . 2 4 ;
9,1-2.9. CL also TNaph 2,8-9; 3,2-5.
3 8 0 En(eth) 2,1-2; 3 3 , 3 4 ; 6 0 , 1 1 - 2 2 ; 6 6 , 1 - 2 ; 7 3 , 1 ; 7 5 , 1 ; 7 6 , 1 4 ; 79,1-2; 8 0 , 7 . CL also
TLev 1 3 ; TNaph 2,1-3,3; 8,7-10; Jub 1,4.10.26.29; 2,2; 5 , 1 3 ; 7,20; 16,3; 2 1 , 5 ;
23,16; 24,11; 30,21.
381 CL Bar 4 , 1 ; En(eth) 9 3 , 6 ; 9 9 , 2 . 1 4 ; PsSai 7,9; 4Ezr 7 , 1 1 ; 9 , 3 7 ; ApcBar 7 7 , 1 5 . CL
also J u b 2 3 3 ; 6 , 1 4 ; 1 3 , 2 6 ; 1 5 , 2 5 ; 1 6 , 3 0 ; AntBibl 11,1-2.5; 9,8.
Conclusion 165
law'*^ a n d w i t h w i s d o m ' " . B o t h o b e d i e n c e to t h e law a n d wis

d o m wiU c h a r a c t e r i z e t h e n e w a e o n . Wise, faithful o b e d i e n c e t o
t h e law is decisive for o b t a i n i n g r i g h t e o u s n e s s a n d for i n h e r i t i n g
t h e e s c h a t o l o g i c a l salvation'**.
3 8 2 The Son of Man: En(eth) 3 9 , 6 ; 4 8 , 1 - 2 ; 4 9 , 2 ; 5 3 , 7 ; 7 1 , 1 4 . 1 6 ; the Davidic King:

PsSal 17,24. Cf. also TJud 24,1.3.6 (the Messiah) and TLev 18,2.3-5.9.11 (the
'saviour priest').
3 8 3 The Son of Man: En(eth) 4 8 , 1 - 2 ; 4 9 , 1 - 3 ; 5 1 , 3 ; the Messiah and the Davidic King:
PsSal 1 7 , 2 3 . 2 9 . 3 5 . 3 7 ; 18,7. Cf. also TLev 18,3.5.7.9 (the 'saviour priest').
3 8 4 Especially stressed in 4Ezr and ApcBar.
( l h a p t c r 'riircc
Law and W i s d o m in the Dead Sea Scrolls
§9 Introduction
T h e n o n - b i b h c a l m a n u s c r i p t s from Q u m r a n w h i c h w e r e discover
ed in 11 caves at t h e n o r t h w e s t e r n edge of t h e D e a d Sea, s i t u a t e d
in t h e i m m e d i a t e p r o x i m i t y of t h e c o m m u n a l s e t t l e m e n t of Hir-
b e t Q u m r a n , form t h e t e x t u a l basis of this s e c t i o n . A c a d e m i c re
s e a r c h ' seems t o have s e t t l e d t h e m o s t i m p o r t a n t f u n d a m e n t a l
q u e s t i o n s of t h e origin of t h e s e t e x t s t o s u c h a degree t h a t t h e y d o
n o t h a v e t o be discussed h e r e a g a i n ^ . T h e r e exists a w i d e agree
m e n t t h a t t h e m a n u s c r i p t s of t h e s e caves s t e m from t h e library of
t h e Essenes, k n o w n from a n c i e n t s o u r c e s ' , w h o h a d s e t t l e d in
1 For useful surveys see J.A. Sanders, "The Dead Sea Scrolls - A Quarter Century
of Study", BA 36 (1973) 110-148; J. Licht, "The Qumran Sect and its Scr6Us",
WlfJP 1/8 ( 1 9 7 7 ) 1 2 5 - 1 5 2 ; G. Vermes, The Dead Sea Scrolls: Qumran in Perspec
tive, 1 9 7 7 ; A . Dupont-Sommcr, "Trente annees de recherches sur les manuscrits de
la Mer Morte ( 1 9 4 7 - 1 9 7 7 ) " , Cfl.4/ 1 9 7 8 , p p . 6 5 9 - 6 7 7 ; E. Schiirer,//istory, 2, 1 9 7 9 ,
p p . 5 5 5 - 6 0 6 ; H. Bietenhard, "Die Handschriftenfunde vom Toten Meer (Hirbet
Qumran) und die Essenerfrage. Die Funde in der Wustejuda", Â'filV 11/19,1 ( 1 9 7 9 )
7 0 4 - 7 7 8 ; G.W.E. Nickelsburg, Literature,ppA22-l60. Cf. also the bibliographies of
C. Burchard, Bibliographie zu den Handschriften vom Toten Meer, 1, BZAW 76,
1957; 2, BZAW 8 9 , 1 9 6 5 ; B. Jongeling, A Classified Bibliography of the Finds in
the Desert of Judah 1958-1969, STDJ 7, 1 9 7 1 , and the regular up-date in RQ by
J . Carmignac et al. The lament of O. Betz, Offenbarung und Schriftforschung in der
Qumransekte, WUNT 6, 1 9 6 0 , p . l , of 13 years ago, that it is hardly possible any
more to keep track of all monographs and articles which have appeared on Qumran,
is even more appropriate today.
2 See the statement to the same effect of H. Lichtenberger, Studien zum Menschen-
bild in den Texten der Qumrangemeinde, S U N T 15, 1 9 8 0 , p. 13.
3 Josephus Ant 1 3 , 1 7 1 ; 18,13-21; Vit 10-11; BeU 2 , 1 2 1 - 1 2 3 . 1 2 8 - 1 4 2 . 1 4 7 - 1 4 9 . 1 6 3 ;
PhUo Quod omnis 7 5 - 7 6 ; Pliny NatHist 5 , 7 3 . CL A. Adam, C. Burchard, Antike
Berichte uber die Essener, 2 1 9 7 2 .
Introduction 167
Q u m r a n * . M o r e specifically, t h e m a n u s c r i p t s are the p r o d u c t of

t h e literary p r o d u c t i o n a n d , as regards p r o b a b l y t h e m a j o r i t y of
t h e m , of t h e c o p y i n g activity of t h e g r o u p w h i c h lived in t h e set
t l e m e n t . As m e a s u r e for g e n u i n e Q u m r a n i a n c o n c e p t s figure m a i n l y
I Q M , I Q H , I Q S , C D , a n d t h e p e s h a r i m ' . W i t h regard t o o t h e r
t e x t s w h i c h d o n o t fit e x a c U y i n t o t h e s p e c t r u m of t h e s e m a i n
w r i d n g s , it is o f t e n difficult, in t h e individual case, t o p r o v e or t o
d e n y Q u m r a n i a n origin. It is j u s t i f i e d ^ , h o w e v e r , t o d r a w u p o n
s u c h t e x t s w h i c h are usually relatively s h o r t - s u c h as 4 Q 1 7 5 ,
179, 184, 185, 186; 4QDibHam, 4QShir, llQPs^ 19,1-18; 22,1-
1 5 ; 2 7 , 2 - 1 1 — in o r d e r t o p r e s e n t in a clearer o u t l i n e t h e e v i d e n c e
of t h e t y p i c a l l y Q u m r a n i a n w r i t i n g s ^ .
R e c e n t research a s s u m e s t h a t t h e chief Q u m r a n t e x t s have o b
t a i n e d t h e i r p r e s e n t f o r m t h r o u g h an e v o l u t i o n a r y process w h i c h
4 Cf. O. Betz, Offenbarung, p . 2 ; K. Schubert, ReUgionsparteien, p.50; E.F. R o o p ,

A Form-CriHcal Study of the Society Rule, 1 9 7 2 , p p . 3 3 6 - 3 6 1 ; M. H e n g e l , / u t i e n -
tum, p.395 n . 6 2 6 ; G. Vermes, Qumran, p p . 1 2 5 - 1 3 0 ; J . Licht, "Qumran Sect",
WHJP 1/8 ( 1 9 7 7 ) 1 4 6 ; J.H. Charlesworth, "The Origin and Subsequent History of
the Authors of the Dead Sea Scrolls: Four Transitional Phases Among the Qumran
Essenes", RQ 10 ( 1 9 8 0 ) 2 1 6 ; K.E. Grozinger, Qumran, 1 9 8 1 , pp.3L; G. Vermes,
"The Essenes and H i s t o r y " , / / S 3 2 ( 1 9 8 1 ) 19-21; G.W.E. Nickelsburg, Literature,
p. 1 2 2 .
5 CL M. Hengel, o.c, p . 3 9 4 ; H. Lichtenberger, o.c, p.14. It has been shown re
cently, on linguistic and literary grounds, that the Temple Scroll ( I I Q T ) which
dates into the Hasmonean period was not composed by a Qumranian author. Cf.
B.A. Levine, "Preliminary Reflections o n the Temple Scroll", in J . Neusner, ^4 His
tory of the Mishnaic Law of Holy Things, SJLA 3 0 , voL 6, 1 9 8 0 , pp.XVHI-XX;
L.H. Schiffman, "The Temple Scroll in Literary and Philological Perspective",
Approaches to Ancient Judaism, 2 , BJS 9, ed. W.S. Green, 1 9 8 0 , p p . 1 4 3 - 1 5 9 . Schiff
man assumes that 1 IQT was "composed by a group that was ideologically aligned
between Qumran sectarianism and the Pharisaic tradition, tending toward Pharisa
ism" ( p . l 5 4 ) . Pace H. Lichtenberger, o.c, p . l 4 w h o includes 1 IQT in the genuine
Qumran corpus.
6 Cf. H. Lichtenberger, o.c, p.45.
7 With respect to the major Qumran texts we use the edition of E. Lohse, Die Texte
aus Qumran: Hebraisch und Deutsch, ^ 1 9 7 1 , and the translation of G. Vermes,
The Dead Sea Scrolls in English, 2 l 9 7 5 (= 1 9 8 2 ) , being the most accessible. With
regard to the other Qumran texts we used the editions and translations in the re
spective volumes of the Discoveries in the Judaean Desert (of Jordan): D. Barthel
e m y , J . T . MiUk, Qumran Cave 1, DJD 1, 1955; M. Baillet, J . T . MiUk, R. de Vaux,
Les Petites Grottes' de Qumran. Exploration de la falaise. Les grottes 2Q, 3Q, 5Q,
6 Q , 7Q a lOQ. Le rouleau de c u i v r c f l / O 3 , 1962; J . A . Sanders, The Psalms ScroU
ofQumrdnCave 11 (f i Q P s ^ J , / ) / / ) 4 , 1 9 6 5 ; J JW. AUegro, Qiimran Cave 4:I(4Q158-
4Q186), DJD 5, 1 9 6 8 ; M. Baillet, Qumran Grotte 4: HI (4Q482^Q520). DJD 7,
1982.
168 Introduction
seems t o m i r r o r s o m e h o w t h e historical d e v e l o p m e n t of t h e
Q u m r a n E s s e n e s * . R e f e r e n c e s from c o n t e m p o r a r y h i s t o r y , arch
aeological e v i d e n c e , a n d p a l a e o g r a p h i c a l d a t a reveal t h a t t h e Q u m
ran C o m m u n i t y p r o p e r has a h i s t o r y of over 2 0 0 y e a r s , b e g i n n i n g
in t h e ' s e c o n d half of t h e s e c o n d c e n t u r y B.C. a n d e n d i n g w i t h t h e
First J e w i s h War.
R.T. Beckwith assumes o n the basis of the date of the Book of Dreams in En(eth)
89-90 that the proto-Essene movement which preceded the emergence of the Essene
party proper must have commenced in or around 251 B.C. He maintains that these
'proto-Essenes' seem to have been originally "associates" (haberim) in the existing
(proto-) Pharisaic societies. He characterizes the Essenes as a reforming (not 'conserv
ative') movement exhibiting several major similarities with the Sadducees^.
J . H . C h a r l e s w o r t h c o n c l u d e s from the e v i d e n c e of t h e h i s t o r y
of t h e g r o u p in H i r b e t Q u m r a n t h a t " E s s e n e t h e o l o g y was n o t a
m o n o l i t h i c closed s y s t e m b u t d e v e l o p e d d u r i n g t h e 2 0 0 years of
t h e e x i s t e n c e of t h e Q u m r a n E s s e n e s " i o .
H o w e v e r , M. Hengel p o i n t s o u t t h a t d e s p i t e t h e t r a d i t i o n his
t o r y of s o m e of the t e x t s t h e y can still be r e g a r d e d as being
c h a r a c t e r i s t i c of t h e basic Essene t e a c h i n g since t h e strict discipline
a n d c o n s i s t e n c y of t h e C o m m u n i t y r e n d e r t h e c o - e x i s t e n c e of dif
f e r e n t , c o n s c i o u s l y c o n t r a d i c t i n g ' t h e o l o g i e s ' very i m p r o b a b l e ' ' .
Even t h o u g h , e.g., I Q S a n d C D m i g h t have g o n e t h r o u g h a literary
e v o l u t i o n a n d c o n s i s t of different u n i t s , h y m n s , c a t e c h e t i c i n s t r u c
t i o n s , liturgic f o r m u l a e , a n d j u d i c i a l s t i p u l a t i o n s , this d o e s n o t
p r o v e t h a t different Lehrtopoi w e r e a d o p t e d a t different historical
stages. H e c o n c l u d e s t h a t " d i e a n g e b h c h e n t h e o l o g i s c h e n Differ-
8 See the studies of J . Becker, Das Heil Gottes: Heils- und Siindenbegriffe in den
Qumrantexten und im Neuen Testament, SUNT 3 , 1 9 6 4 ; A.M. Denis, Les themes
de connaissance dans le Document de Damas, Studia Hellenistica 15, 1 9 6 7 ; P. von
der Osten-Sacken, Gott und Belial: Traditionsgeschichtliche Untersuchungen zum
Dualismus in den Texten aus Qumran, S U N T 6, 1 9 6 9 , P. Garnet, Salvation and
Atonement in the Qumran Scrolls, WUNT 11/13, 1 9 7 7 ; H. Lichtenberger, Studien,
SUNT 15, 1980.
9 Cf. R.T. Beckwith, "The Significance of the Calendar for Interpreting Essene Chro
nology and Eschatology", RQ 9 ( 1 9 8 0 ) 1 6 7 - 2 0 2 ; idem, "The Pre-History and Rel
ationships of the Pharisees, Sadducees and Essenes: A Tentative Reconstruction",
RQ 11 ( 1 9 8 2 ) 3 - 4 6 , here 3-6, 3 2 - 3 8 .
10 J.H. Charlesworth, "The Origin and Subsequent History of the Authors of the Dead
Sea Scrolls", RQ 10 ( 1 9 8 0 ) 2 3 3 .
11 M. Hengel, Judentum, p.406 n.674 arguing contra J . Becker, Heil Gottes, 1 9 6 4 , pp.
39-59.
The Significance and Role of the Law 1 69
e n z e n sind i i b e r w i e g e n d d u r c h die verschiedene F o r m der einzel-

nen literarischen Einheiten b e d i n g t " ' ^ .
§10 Law and Commandments: The Rule of Life
N o c o m p r e h e n s i v e s t u d y on t h e c o n c e p t of law in Q u m r a n has
y e t b e e n w r i t t e n . T h e major c o n t r i b u t i o n s for o u r brief a n d syn
t h e t i c p r e s e n t a t i o n of t h e Q u m r a n i a n c o n c e p t of law c o m e from
F . N o t s c h e r , H. B r a u n , O . Betz, M. L i m b e c k , J . A . H u n t j e n s , a n d
H. L i c h t e n b e r g e r " . T h e c o n c e p t a n d c o n t e n t of Essene h a l a k h a h
has b e e n discussed b y J . M . B a u m g a r t e n a n d L.H. S c h i f f m a n ' * .
1 0 . 1 . T h e Significance a n d R o l e of t h e L a w
T h e s u p r e m e goal of t h e C o m m u n i t y is e x p r e s s e d in t h e o p e n
ing h u e s of I Q S w h e r e t h e m e m b e r s of t h e C o m m u n i t y are ex
h o r t e d t o " s e e k G o d ( t i ? - n ) w i t h a w h o l e h e a r t a n d soul, a n d d o
w h a t is g o o d a n d right b e f o r e h i m as h e c o m m a n d e d ( m s ) b y t h e
h a n d of Moses a n d all his servants t h e P r o p h e t s " ( 1 , 1 - 3 ) . T h e C o m
m u n i t y is referred to as " h o u s e of t h e l a w " ( n m n n i r a , CD 2 0 ,
1 0 . 1 3 ) a n d " c o m m u n i t y of the l a w " ( m i n a i n ' , I Q S 5 , 2 ) .
Its m e m b e r s are p e o p l e w h o " o b s e r v e t h e T o r a h " ( m i n n •'!z;iy
I Q p H a b 8 , 1 ; 12,5).
P e o p l e w h o j o i n t h e C o m m u n i t y " r e t u r n t o the law of M o s e s "
(n!z;n m i n bn mtz;, C D 1 5 , 9 . 1 2 ; 16,1-2.4^5; cf. I Q S 5 , 9 ) . In t h e
12 M. Hengel, ibid.; cf. also E.P. Sanders, Paul and Palestinian Judaism, 1 9 7 7 , p.238
n.l.
13 F. Notscher, Zur theologischen Terminologie der Qumrantexte, BBB 10, 1 9 5 6 , pp.
4 3 f . , 6 3 - 7 1 ; H. Braun, Spdtjudisch-hdretischer und fruhchristlicher Radikalismus,
1, BHTh 2 4 , 1 9 5 7 , passim; O. Betz, Offenbarung und Schriftforschung in der Qum
ransekte, 1 9 6 0 , passim; M. Limbeck, Ordnung, 1 9 7 1 , pp.l 19-189; J.A. Huntjens,
"Contrasting Notions of Covenant and Law in the Texts from Qumran", RQ 8
( 1 9 7 4 ) 3 6 1 - 3 8 0 passim; H. Lichtenberger, Studien, 1 9 8 0 , p p . 2 0 0 - 2 1 2 .
14 JM. Baumgarten, Studies in Qumran Law, SJLA 2 4 , 1 9 7 7 ; L.H. Schiffman, The
Halakhah at Qumran, SJLA 16, 1 9 7 5 .
1 70 Law and Commandments: The Rule of Life
o a t h of e n t r a n c e ( I Q S 5 , 7 - 1 1 ; C D 1 5 , 5 - 1 5 ; I Q H 1 4 , 1 7 - 1 8 ; cf.
J o s e p h u s BeU 2 , 1 3 9 - 1 4 2 ) t h e n o v i c e pledges himself t o p r a c t i s e
t h e w h o l e law w i t h all its i m p l i c a t i o n s , even u n t o d e a t h (cf. C D
1 6 , 8 - 9 ) . T h u s , ' c o n v e r s i o n ' was i d e n t i c a l v\dth t h e s t u d y of, a n d
p e r f e c t o b e d i e n c e t o , t h e l a w of Moses as revealed t o a n d inter
p r e t e d b y t h e " s o n s of Z a d o k " (cf. I Q S 5 , 8 - 9 ) " . T h e e n t r a n c e
i n t o t h e C o m m u n i t y is d e p e n d e n t u p o n t h e t o t a l a n d u n l i m i t e d
fulfilment of t h e T o r a h .
T h e k e e p i n g of t h e law g u a r a n t e e s G o d ' s blessing, a n d d i s o b e d
i e n c e results in c u r s e . T h i s is a p p a r e n t in t h e f o r m u l a e of blessing
a n d c u r s e ' 6 . T h u s , 4 Q B e r ^ ( 2 8 6 ) 10 2 , 1 2 ' ^ s t a t e s t h a t t h e w i c k e d
are c u r s e d b e c a u s e t h e y a r e eager t o " a l t e r ( TJan*?) t h e c o m m a n d
m e n t s of t h e T o r a h " . T h e law is t h e decisive f a c t o r in o n e ' s rela
tionship to God.
T h e l e a d e r s of t h e C o m m u n i t y are t o be c h a r a c t e r i z e d b y per
f e c t i o n in all w h i c h is revealed in t h e l a w ( I Q S 8,1-2). T h e T e a c h e r
of R i g h t e o u s n e s s is t h e " i n t e r p r e t e r of t h e l a w " ( m i n n iz^nn,
C D 6 , 7 ; 7,18) par excellence (cf. also I Q S 14 f 9 , 6 - 8 ; I Q p H a b
5 , 1 0 - 1 2 ; 7,4-5; 4QpPs^ 2 b , 2 ) .
T h e basic i m p o r t a n c e of t h e law for t h e C o m m u n i t y is f u r t h e r
e v i d e n t in passages like C D 7 , 1 6 - 1 9 ; I Q H 4 , 1 0 ; 5 , 1 1 ; 6 , 1 0 ; I Q p
H a b 7 , 1 0 - 1 2 ; 8 , 1 ; 1 2 , 4 - 5 ; 4QpPs^ 1,2-3; 4 Q D i b H a m * f l 2 , 1 3 .
T h u s , t h e basis of t h e C o m m u n i t y has b e e n d e s c r i b e d as dis
p l a y i n g a " d e v o t i o n e x t r e m e a la T o r a h , n o r m e de vie a b s o l u t e
e t ideal d e p e r f e c t i o n " ' * . T h e law is c e r t a i n l y a f u n d a m e n t a l
15 Cf. H. Gabrion, "L'interpretation de I'Ecriture dans la litterature de Qumran",

ANRW 11/19,1 ( 1 9 7 9 ) 8 1 9 ; similarly P. Garnet, "Qumran Light on PauUne Soteri-
ology", Pauline Studies. FS F.F. Bruce, ed. D.A. Hagner et al., 1 9 8 0 , p p . 2 0 - 2 2 .
16 CL H. Lichtenberger, Studien, p p 5 9 - l 16, 2 0 1 .
17 Preliminary edition by J.T. Milik i n / / S 23 (1972) 130-137.
18 H. Gabrion, "Interpretation", ANRW 11/19,1 ( 1 9 7 9 ) 8 1 8 . Scholars were never
cautious with regard to their evaluation of the role and observance of the law in
Qumran (in marked contrast to other aspects of Qumranian theology!) which was
labelled 'strict', 'legalistic', etc.; cf. M. Delcor, "Contributions a 1 'etude de la legis
lation des sectaires de Damas et dc Qumran", RBf>\( 1954) 5 3 3 - 5 5 3 ; f t * 6 2 ( 1 9 5 5 )
6 0 - 7 5 ; H. Braun Qumran und das Neue Testament, 2, 1 9 6 6 , p p . 2 2 9 - 2 3 5 ; cL also
the quotations in M. Limbeck, Ordnung, p.22 with nn.37-39. The study of H.
Braun, Radikalismus, 1, 1957 was very influential; he concluded that the different
Qumran writings have one point in c o m m o n ; the "Radikalisierung" or "Verschar-
fimg" of the Torah. For a criticism of H. Braun see O. Betz, Offenbarung, p.l 8 n.4;
M. Limbeck, o.c., pp.24-28.
Terminology 171
f a c t o r for a n d in t h e C o m m u n i t y , d e t e r m i n i n g m a n in t h e t o t a l i t y
of his life's references a n d r e l a t i o n s h i p s ' ^ .
10.2. Terminology^"
T h e t e r m m i n o c c u r s f r e q u e n d y in t h e Q u m r a n t e x t s ^ ' a n d
o b v i o u s l y refers t o t h e Mosaic law ( P e n t a t e u c h ) if n o t t o t h e O T as
a whole^^. A n o t h e r f r e q u e n t t e r m for l a w is p i n referring b o t h
t o t h e T o r a h ^ * a n d t o t h e o r d e r of c r e a t i o n s e t u p b y G o d ^ ' . T h e
t e r m m x ? 3 is u s u a l l y terminus technicus for t h e c o m m a n d m e n t s
o f t h e Torah^^. T h e t e r m DSU^n^'' is n o t u s e d t o describe t h e l a w
19 Cf. H. Lichtenberger, Studien, p . 2 0 1 . He points out that the totality of this claim
corresponds with the deuteronomistic concept of law. The question whether we
have to speak of 'legalism' with regard to the Qumranian concept of law will be
discussed in Excursus II.
20 CL K.G. Kuhn et al., Konkordanz zu den Qumrantexten, I 9 6 0 ; idem, "Nachtrage
zur 'Konkordanz zu d e n Qumrantexten' ", RQ 4 ( 1 9 6 3 ) 163-234; and the indices
of Hebrew words i n D / Z ) 3 , 1 9 6 2 ; 0 7 / ) 4 , I 9 6 5 , £ ) / i > 5 , 1968;D7Z) 7, 1 9 8 2 .
21 n i n occurs 30X in CD, 13x in IQS, 5 x in IQpHab, and in IQH 4 , 1 0 ; 5 , 1 1 ; 6 , 1 0 ;
IQSa 1 , 1 1 ; 1Q22 1,4; 2 , 9 ; 1Q27 5 , 2 ; 4QpIsa D 2 ; 4 Q p I s C 12.14; 4QpPsa 1,3; 2 , 3 .
1 5 . 2 3 ; 4 , 8 ; 4QFlor 1,7.11; 4QDibHama f l - 2 2 , 1 3 ; f4,8; 4 Q 4 8 7 f2,5; 4 Q 5 1 3 f4,5;
llQPsa 18,12; 24,8.
22 Notice the role of the Psalms (I IQPs^) and of the Prophets (pesharim) for the com
munity. M. Limbeck, Ordnung, pp.I77f. wdth n.233 maintains that n i i n in the
'Teacher psalms' (IQH 4,10; 5 , 1 1 ; 6,10) does not signify the Mosaic law but "(von
Gott kommende) Weisung". This is, however, n o t t h e case, cf. S. Holm-Nielsen,
liodayot: Psalms from Qumran, AThD 2 , 1 9 6 0 , pp.286L with n.23: since I Q H
makes a far greater use of the Prophets and the Psalms than of the Pentateuch,
m m probably refers there to the OT as a whole.
23 p i n o c c u r s 1 9 x in I Q S , I 3 x in CD, 9 x in IQH, and in IQSa 1,5.7; 2 , 2 1 ; IQSb 3 ,
2 4 ; IQpHab 2,15; 8 , 1 0 . 1 7 ; IQM 1 0 , 1 0 . 1 2 ; 13,12; 1Q16 12,1; 1 Q 3 4 fS 2,2; IQ38
12,1; I Q 5 1 2 ; 4 Q T e s t i m 2 9 ; 4QpIs': f4-7 2,5; 4QpHos f 7 - 9 , 2 ; 4 Q 4 8 7 f 2 I , 3 ; 4 Q M a
fI-3,3; 4 Q 5 0 2 f l - 2 ; 4QDibHama f 6 , 3 ; f3 2 , I 4 ; 4 Q P r Fetesb 2,3;4QShir'' f48-51 2,
4; f63-64 2 , 3 ; 4 Q 5 1 2 f 8 2 , 2 ; 4 Q 5 1 5 f 2 , 1 .
24 Especially in I Q S , CD, and IQH. This is extremely important for the Qimiranian
concept of law since pin , in the OT, is not used as term for the law as a whole. In
thiscontext hereD''p'n/|7in is a substitute for n i 2 f a / n i X a . CL M. Limbeck, o.c,
pp.47f., 1 7 9 , 1 8 1 .
25 On p i n as law of time see I Q S 9 , 1 4 . 2 3 ; 10,26; as order of all created things see
IQH 7 , 3 4 ; as cosmk: order see IQS 10,1.6.8.11; IQH 1,10; IQM 1 0 , 1 2 - 1 3 ; cL
IQpHab 7,13. C L M . Limbeck, o . c , p . 4 8 .
26 m s n o c c u r s 1 4 x in CD, and in IQS 8 , 1 7 ; IQSb 1,1; IQpHab 5.5; IQH 1 6 , 1 3 . 1 7 ;
17,7; f2,8; 1Q22 2 , 1 . 1 1 ; 1Q25 1,4; 4QpHosa 2 , 4 ; 4QpHosb f 2 3 , l ; 4 Q 1 8 4 1,15;
172 Law and Commandments: The Rule of Life
as a whole^*. O n several o c c a s i o n s t h e t e r m refers p a r t i c u l a r l y t o

t h e l a w of t h e C o m m u n i t y derived t h r o u g h t h e m e d i u m of exege-
Sis29.
With regard t o t h e c o n t e n t of t h e law, t w o t e r m s are t o be
n o t e d . r^b).i|T\^'7>i^ d e s i g n a t e t h e " r e v e a l e d t h i n g s " , i.e. G o d ' s
clear, revealed p r e c e p t s in t h e T o r a h w h i c h are k n o v m t o e v e r y o n e
a n d w h i c h n e e d n o i n t e r p r e t a t i o n " . T h e r o o t n'?A s t a n d s for t h e
process of r e v e l a t i o n ' ^ . O n t h e o t h e r h a n d , t h e t e r m s n n o j /
n n n o a " refer to t h e " h i d d e n t h i n g s " , i.e. t h o s e p r e c e p t s of t h e
law (especially w i t h regard t o t h e c a l e n d a r , t h e s a b b a t h , t h e festi
vals) for w h i c h o n l y t h e C o m m u n i t y has t h e c o r r e c t i n t e r p r e t a
t i o n ' * . T h e s e " h i d d e n t h i n g s " a r e k n o w n t o t h e C o m m u n i t y as t h e
result of (progressive) r e v e l a t i o n [rhi.) o r i n t e r p r e t a t i o n (li'nTa,
1 0 . 3 . T h e C o n c e p t of R e v e l a t i o n
10.3.1. Terms and concepts. T h e c o n c e p t of r e v e l a t i o n in t h e

Q u m r a n C o m m u n i t y has b e e n s t u d i e d b y O . B e t z ' ^ . T h e p r o c e s s
4Q601 f l , 7 ; 4QDibHam'> f l 2 1 , 2 ; 6 Q 1 6 3,2 Cf. generaUy M. Limbeck, o.c. pp.40,

181.
27 USIZ/aoccurs 5 3 x in I Q S , 4 8 x in IQH, 3 8 x in CD, lOx in IQpHab, 8 x in IQSa.
The occurrence in other texts cannot be listed here.
28 CL M. Limbeck, o.c, p.41 n.42a w h o states that 0 3 lya in CD means "Norm fiir
das personliche Verhalten wie fur die Rechtsprechung" (cL CD 5,9).
29 CL CD 7,1-3; 12,19-20; 14,17-19; 1 5 , 1 0 - 1 3 ; 2 0 , 2 7 - 3 2 ; IQS 8,1 7 - 1 8 . 2 4 - 2 5 ; 9 , 1 4 1 5 .
CL L.H. Schiffman, Halakhah, pp.42-49.
30 CL IQS 1,9; 5,9.12; 8 , 1 . 1 5 ; 9 , 1 3 . 1 9 ; IQH 14,16; CD 5,5; 1 5 , 1 3 ; 4QPrFetesl>
f2,4.
31 CL O. Betz, Offenbarung, p.7; L.H. Schiffman, Halakhah, p p . 2 2 - 3 2 ; H. Gabrion,
"Interpretation",ÂfT?IV 11/19,1 ( 1 9 7 9 ) 8 2 0 .
32 r\b:, occurs 17x in IQH, 8x in CD, 8x in I Q S , and in IQM 1 0 , 1 1 ; 1Q26 1,4; 1Q27
fl 1,5.6; 2 , 1 ; 4QpIse f l - 2 , 3 ; 4QpNah f3 2 , 5 ; 3 , 4 ; 4 Q 1 7 7 f 5 - 6 , 9 ; 4 Q 4 8 5 f3,2;4QPr-
Fetesb f2,4.
33 CL IQS 5 , 1 1 ; 8 , 1 1 ; 9 , 1 7 ; 11,6; IQH 11,19; f 5 5 , l ; CD 3 , 1 4 ; 4 Q 5 1 2 5,15; 4QPr-
Fetesb f2,4; 4QPrFetesC f 2 1 2 , l ; 5 Q 1 3 1,2.
34 CL L.H. Schiffman, o.c, pp.22-32; H. Gabrion, a.c, p p . 8 2 0 L ; J.M. Baumgartner,
"The Unwritten Law in the Pre-Rabbinic P e r i o d " , / 5 / 3 ( 1 9 7 2 ) 24 (= Studies in
Qumran Law, 1977, p.30).
35 CL § 1 0 . 3 . , 10.6., and 10.7.
36 Cf. O. Betz, o.c, especiaUy pp.3-154. See also F. Notscher, Terminologie, 1956,
pp.68-71.
The Concept of Revelation 173
of r e v e l a t i o n is d e s c r i b e d writh t h e t e r m n V j ' ^ . It is i n t e r e s t i n g t o
n o t e t h a t t h e law is n e v e r called ' r e v e l a t i o n ' in t h e sense t h a t G o d
has ' r e v e a l e d ' t h e l a w . R a t h e r , it is said t h a t G o d has " c o m
m a n d e d " ( m s ) t h e l a w (cf. I Q S 1,2-3; 5 , 8 ; 8 , 1 5 ; 1 Q 2 2 1,4). In
m a n y passages t h e law is l i n k e d w i t h G o d as its s o u r c e a n d origin
w i t h o u t necessarily using t h e t e r m s n'?A or m s ' * .
T h e law r e q u i r e s f u r t h e r revelation in o r d e r t o b e u n d e r s t o o d :
as Moses was m e d i a t o r of t h e divine will ( I Q S , 1,2), s o t h e p r o p h
ets also revealed t h e law. O n Sinai G o d s p o k e t o Moses face t o
face p r o c l a i m i n g t o h i m t h e " w o r d s of t h e T o r a h " ( m i n n i m ,
1 Q 2 2 1,1-4). A n d t h e p r o p h e t s " h a v e revealed {tb},) b y his H o l y
Spirit" ( I Q S 8,16).
T h e C o m m u n i t y c o n t i n u e s this r e v e l a t i o n of t h a t w h i c h is
m e a n t b y t h e Mosaic T o r a h a n d b y t h e p r o p h e t s (cf. I Q S 1,9; 5 , 9 ;
8 , 1 ; 9 , 1 3 ) ' 9 . T h e o a t h of e n t r a n c e c o n t a i n s t h e basic s t i p u l a t i o n
for t h e n o v i c e t o " r e t u r n " ( a n y ' ? ) t o t h e e n t i r e Mosaic law " i n
a c c o r d a n c e w i t h all t h a t has b e e n revealed of it ( r u n a n'?Aan) t o
sons of Z a d o k , t h e k e e p e r s of t h e c o v e n a n t a n d seekers of his w i l l "
( I Q S 5 , 8 - 9 ) . This progressive r e v e l a t i o n of t h e law is n e c e s s a r y in
o r d e r t h a t t h e " h i d d e n t h i n g s " ( m i n o a ) c o m e t o light. T h u s we
find in m a n y t e x t s a n " a r t i c u l a t e d e m p h a s i s o n r e v e l a t i o n as a con
t i n u i n g process involving a c o n s t a n t search for n e w illumina-
tion"40.
In legal t e x t s this r e v e l a t i o n is t i e d m o r e t o a n e x p o s i t i o n of
t h e Mosaic T o r a h a n d of t h e p r o p h e t s , w h e r e a s in t h e H y m n s it
a p p e a r s m o r e in t h e f o r m of d i r e c t i n s p i r a t i o n * ' . T h e r e a l m of di-
37 See supra, n.32.

38 God is depicted as the source of the law in IQS 1,3.7.12.14; 2,16; 3 , 5 . 6 . 9 ; 4 , 3 ; 8,
1 5 - 2 1 , IQSb 1,1-3; CD 2 , 1 8 . 2 1 ; 3 , 2 . 6 ; 5 , 2 1 ; 9,7.8; 1 9 , 3 2 ; IQH 1 5 , 1 1 - 1 2 . 1 9 ; 1 6 , 1 3 .
17; IQpHab 1,11; 2 , 1 5 ; 5,5; 8,16-17; 1Q22 1 , 4 ; 2 , 1 - 2 . 1 1 ; 4 Q 5 0 1 7;4QDibHama f 1
2,13; f2 5 , 1 4 ; 4QDibHamb f l 2 1 , 2 ; 4 Q 1 6 6 2,4; 4 Q 1 8 5 2,3-4; l l Q p l s b 2,7; 1 IQ
Melch 12; 1 IQT 5 4 , 5 - 1 4 ; l l Q P s ^ 18,14; 24,9. In these passages the genitive is often
used to denote God as the source of the law.
39 Cf. H. Braun, Radikalismus, 1, p . l 8 .
4 0 J.M. Baumgarten, Studies, pp.29f. He concludes that "the Qumran exegetes, while
. . . recognizing the authority of the Pentateuch, thought of it as only one of the
rclevations received by Moses, the others being embodied in theu- arcane writings"
(p.35).
41 Cf. M. Hengel, Judentum, p . 4 0 3 . Hengel points out that this different emphasis is
not necessarily a contradiction: it can be explained by the differing literary forms
of the statements as well as by the fact that divine illumination is also needed for
vine revelation can b e d e f i n e d w i t h t h e t e r m naN*^^ a c e n t r a l con

c e p t for Q u m r a n i a n t h e o l o g y : "Was G o t t t u t , m i t t e i l t u n d f o r d e r t ,
ist nax"*'.
Moses a n d t h e p r o p h e t s h a v e a l r e a d y b e e n m e n t i o n e d as media
tors of r e v e l a t i o n . O t h e r p e r s o n s in this c a t e g o r y i n c l u d e Z a d o k -
Hilkiah (CD 5 , 5 ) , E z r a (CD 1,6-12), a n d t h e T e a c h e r of R i g h t e o u s
ness ( C D 1,11-12; 7,14-19)**.
10.3.2. Symbols and images. T h e r e c e p t i o n of r e v e l a t i o n * ' is

c o m p a r e d w i t h t h e o p e n i n g of m a n w h o is u n d e r s t o o d t o be
' c l o s e d ' , especially in t h e H y m n s . I n this c o n t e x t nbj. is u s e d in
its Hteral sense " t o o p e n " : G o d " o p e n s " t h e ears ( I Q H 1 , 2 1 ; 6 , 4 ;
1 8 , 4 . 2 0 ) , t h e eyes ( I Q H 1 8 , 1 9 ) , a n d t h e h e a r t ( I Q H 1 2 , 3 4 ; 1 8 ,
24) of m a n . As his ' c l o s e d ' organs are o p e n e d , m a n receives revel
ation.
Different images are used t o describe t h e q u a l i t y of t h e revel
a t i o n . It is d e s c r i b e d as light (cf. I Q H 4 , 5 . 2 3 . 2 7 ; I Q S 2 , 3 ; 3,19-
2 0 ; 1 1 , 3 . 5 ) , as w a t e r (cf. C D 3 , 1 6 - 1 7 ; 6 , 2 - 1 1 ; I Q H 2 , 1 8 - 1 9 ; 4 , 5 - 6 ) ,
as life-giving a n d n o u r i s h i n g p o w e r (cf. I Q H 7 , 2 1 - 2 2 ; 5 , 2 3 ) .
G o d ' s S p i r i t has a n i m p o r t a n t p a r t t o p l a y in t h e p r o c e s s of re
velation**' . T h e revealing a c t i v i t y of t h e Spirit is n o t e m p h a s i z e d as
s u c h . T h e t e x t s focus m o r e o n t h e p u r i f i c a t i o n w h i c h p r e p a r e s
m a n for t h e r e c e p t i o n of r e v e l a t i o n a n d o n t h e k n o w l e d g e w h i c h
is given b y t h e Spirit as p o w e r of r e v e l a t i o n . B o t h t h e t e a c h e r a n d
t h e s t u d e n t of t h e T o r a h are i n s p i r e d b y t h e Spirit. T h e revelation
w h i c h is a p r o d u c t of t h e i n t e r p r e t a t i o n of t h e S c r i p t u r e s a n d t h e
r e v e l a t i o n given b y G o d ' s Spirit are o n e .
10.4. T h e Law and the Covenant
the knowledge of the secrets of God's revelation in the Scriptures (cf. IQH 12,11-
13). On the concept of revelation in IQH see S. Holm-Niclscn, Hodayot, 1 9 6 0 , pp.
2 8 2 - 2 9 0 ; H.W. Kuhn, Enderwartung und gegenwdrtiges Heil: Untersuchungen zu
denGemeindeliedem von Qumran,SUNT 4 , 1956, p p . 2 2 - 2 4 , 1 3 9 - 1 7 5 .
42 naN occurs 133x in K.G. Kuhn's A:onAor<ianz, and "Nachtrag".
43 M. Hengel, Judentum, p.402 n.652. Cf. also O. Betz, Offenbarung, pp.53-59; J. Bec
ker,//eiV, pp. 155-160.
44 Cf. O. Betz, o . c , p p . l If.
45 Cf. O. Betz, O.C, pp. 110-154.
46 Cf. O. Betz, o.c, p p . 1 3 5 - 1 4 2 for references.
The Law and the Covenant 1 75
10.4.1. T e r m i . As t h e c o v e n a n t b e t w e e n G o d a n d his p e o p l e is
t h e k e y t o the u n d e r s t a n d i n g of t h e O T , so c o v e n a n t t h e o l o g y
forms t h e f o u n d a t i o n of t h e basic beliefs of t h e Q u m r a n C o m m u
nity*^. T h e t e r m n n a is f r e q u e n d y u s e d in t h e Q u m r a n texts**.
O f t e n r e f e r e n c e is m a d e t o Moses in c o n n e c t i o n w i t h the c o v e n a n t
a n d / o r t h e law*^.
10.4.2. Sinai, Israel, and the Community. T h e r e is n o q u e s t i o n

t h a t t h e C o m m u n i t y believed in t h e m e d i a t i o n of t h e l a w b y
Moses (cf. I Q S 1,2-3). T h e Sinaitic c o v e n a n t as such e n t e r s t h e pic
t u r e especially t h r o u g h t h e r e f e r e n c e in t h e h i s t o r y of t h e C o m m u
n i t y t o t h e D'llffK-i i T ' i a , t h e c o v e n a n t G o d m a d e w i t h t h e fore
fathers (cf. C D 1,4; 3 , 1 0 ; 4 , 9 ; 6 , 2 ; 8 , 1 6 - 1 8 ) ' ° . G o d e s t a b l i s h e d his
e t e r n a l c o v e n a n t w i t h t h o s e Israelites w h o k e p t t h e c o m m a n d
m e n t s a n d w h o , t h e r e f o r e , c o n s t i t u t e t h e r e m n a n t (cf. C D 3 , 1 2 -
1 3 ) . F r o m this g r o u p t o w h i c h G o d revealed his wiU ( C D 3 , 1 3 - 1 6 )
a r o s e , after an initial stage (CD 3 , 1 6 - 1 7 ) , t h e C o m m u n i t y (CD
3 , 1 8 - 2 0 ; cf. 1,4-11). I t is o b v i o u s t h a t t h e Q u m r a n g r o u p saw
itself t o b e in c o n t i n u i t y w i t h Israel a n d w i t h G o d ' s acts for his
people.
47 Cf. A. Jaubert, Notion, p p . l 16-249; J. Becker, Heil, pp.60-65; A.S. Kapelrud, "Der
Bund in den Qumran-Schriften", Bibel und Qumran, ed. S. Wagner, 1 9 6 8 , pp.137-
1 4 9 ; J A . Huntjens, "Contrasting Notions of Covenant and Law in the Texts from
Qumran", RQ 8 ( 1 9 7 4 ) 3 6 1 - 3 8 0 ; G. Vermes, Dead Sea Scrolls, 2 l 9 7 5 , p p . 2 5 - 2 9 ,
3 5 - 3 8 ; idem, Qumran, 1 9 7 7 , p p . 1 6 5 - 1 7 5 ; R.J. Raxiks, Jesus and the Law, pp.33-35;
E.P. Sanders, Paul, p p . 2 4 0 - 2 7 1 ; H. Lichtenberger, Studien, p p . 2 0 0 - 2 0 7 . It should
be noted that M. Limbeck, Ordnung, pp.l 19-189 in his discussion of the concept of
law in Qumran refers to the covenant oiJy in passing (cf. p. 129); this explains the
one-sidedness of his presentation. In a short article, N. Ug, "tJberlegungen zum
Verstandnis von IT'ia in den Qumrantexten", BETL 4 6 ( 1 9 7 8 ) 2 5 7 - 2 6 3 deals
with the concept of covenant with regard to the general priestly consciousness dur
ing the initial stage of the history of the Community.
48 J l ' i a o c c u r s 4 2 x in CD, 3 2 x in I Q S , 2 7 x in IQH, 13x in IQM, 7x in IQSb, and in
20 further references listed by K.G. Kuhn. Add now 4 Q 1 8 3 fl 2 , 3 ; 4 Q 1 8 5 3 , 3 ;
4 Q 1 7 6 1 6 , 5 ; 4 Q 1 7 9 f l 1 , 4 ; 4 Q 4 9 1 f8-10 1,7; 4Q497 1 , 5 ; 4 Q 5 0 I I , 2 . 7 ; 4 Q 5 0 3 4 , 3 ;
4QDibHama fl-2 2,9; 3 , 9 . 1 8 ; 4 , 6 ; 5,8.9; 6 , 8 ; f2 7,9; 4QPrFetesb f 4 , 2 ; 4QPrFet-
esc f l 8 , 2 ; f97-98 1,8; f I 8 8 , 2 ; 4QShirb 163-64 2,5; 3 , 5 ; 4 Q 5 I 2 1 2 , 1 2 ; 5 Q 1 3 2 8 , 3 ;
6Q16 3,1; llQPsa 21,17.
4 9 Moses is mentioned l l x in CD, and in IQS 1,3; 5,8; 8 , 1 5 . 2 2 ; IQM 1 0 , 6 ; IQH 17,
12; I Q 2 2 1,1.11; 2 , 5 . 1 1 ; 4 , 3 ; 1Q62 2(? ); 4 Q I 5 8 f7-8,3; 4 Q I 5 9 f l 2 , 1 7 ; 5,4.7;
4QFlor fI-3 2 , 3 ; 4QTestim I ; 4QOrda 2 , I 7 ( ? ) ; 4QDibHama fI-2 2,9; 3 , 1 2 ; 5 ,
14; f3 2,16; f4,8; f6,12; 4QDibHamt> f l 2 2 , l ; 4QPrFetesC 2 , 4 ; 4 Q O r d b 4 , 5 ; 6 Q D
3,4.
50 CL H. Lichtenberger, Studien, p p . 2 0 3 L ; also A. Jaubert, Notion, pp. 120-139.
B u t t h e r e is also a d i s c o n t i n u i t y w i t h t h e t o t a l h i s t o r y of Israel
w h i c h is c h a r a c t e r i z e d b y a p o s t a s y — a p a r t from t h e r e m n a n t w h o
k e p t t h e c o m m a n d m e n t s ' ' w h e n Israel w e n t a s t r a y a n d was con
sequently punished. The Qumran group beheved that the broken
c o v e n a n t has b e e n e s t a b l i s h e d a n e w in t h e e x i s t e n c e of t h e C o m
m u n i t y t o w h i c h t h e m e m b e r s of t h e i r fellowship b e l o n g as a re
s u l t of t h e i r r e p e n t a n c e . This " n e w c o v e n a n t " or " c o v e n a n t of
G o d " is o r i e n t e d b y t h e law w h i c h , a c c o r d i n g t o t h e i r c o n v i c t i o n ,
is o n l y k e p t in t h e C o m m u n i t y . As a r e s u l t , t h e C o m m u n i t y is
s e p a r a t e d , a n d has t o b e k e p t s e p a r a t e d , from t h e rest of the J e w s .
10.4.3. The faithful remnant. Israel is t h u s split i n t o t w o : t h e r e

is t h e r e m n a n t w h o k e p t t h e divine c o m m a n d m e n t s , a n d t h e r e is
Israel w h o w e n t a s t r a y (cf. C D 3 , 1 2 - 1 5 ; 4 , 1 ) . T h i s leads t o t h e con
clusion t h a t t h e c o n c e p t of e l e c t i o n has b e e n n a r r o w e d d o w n t o
t h e s e p a r a t e d C o m m u n i t y w h i c h is t h e o n l y g u a r a n t o r of salvation.
H e r e the C o m m u n i t y is i d e n t i c a l w i t h t h e " c o n v e n a n t of g r a c e "
(Ton n n a , I Q S 1,8).
T h e s e p a r a t i o n of t h e C o m m u n i t y from Israel h a s t o be seen
against t h e b a c k g r o u n d of its aim t o achieve a p e r f e c t a d j u s t m e n t t o
G o d ' s c h a r a c t e r (cf. C D 2 , 2 0 - 3 , 1 2 ) ' 2 . G o d h a t e s t h e spirit of dark-
51 See also those passages which show that the Qumran group regarded itself to be in
the same situation as the J e w s who returned from the Exile (CD 2 0 , 1 1 - 1 2 ; cf. 6,5).
Cf. H. Gabrion, "Interpretation", ANRW 11/19,1 ( 1 9 7 9 ) 8 1 6 ; also K. Schubert,
Qumran-Essener, pp.73.76.
52 Cf. M. Limbeck, Ordnung, p p . 1 2 0 - 1 2 3 ; he refers to CD 5,16; 8,3.13.18-19; IQS 5,
12; IQM 3 , 6 ; 4 Q F l o r 1,5-6;4QTestim 2 3 - 2 4 . H. Braun, Radikalismus, l , p . l 5 states
that "in der Sekte bildet die radikale Torabeobachtung den Hauptgrund fiir die
Konstitutierung einer eigenen Gemeinde". This is right if the Community's obser
vance of the law is seen as integral part of the Qumranian aim of the 'imitation of
God' w h o hates evil and loves the good. Cf. F.J. Helfmeyer, " 'Gott nachfolgen' in
den Qumrantexten", RQ 7 ( 1 9 6 9 ) 8 1 - 1 0 4 ; M. Limbeck, o.c, p . 1 2 2 ; H. Lichten
berger, Studien, p . 2 0 1 ; G. Kiinzing, Umdeutung des Kultus in der Qumrangemeinde,
1 9 7 1 , p . 1 5 3 . H. Lichtenberger, o.c, p . 2 0 6 concludes with regard to the pesharim
that the obedience to the Torah effects the separation between those who "despise
the Torah" (IQpHab 1,11) and the Community which follows the Torah and its
interpretation by the Teacher. The members of the Community are those w h o
"observe the Torah" (IQpHab 8 , 1 ; 12,5). CL also P.R. Davies, "The Ideology of
the Temple in the Damascus Document". 7/5 3 3 ( 1 9 8 2 ) 2 8 7 - 3 0 1 w h o emphasizes
that the temple, in CD, is not an issue in its own right but that the temple repre
sents only one aspect of the Community's existence "which was based on the con
viction that only it fulfilled, because only it possessed, the divine law in its fulness
The Law artd the Covenant 177
ness a n d all t h o s e w h o hve in this spirit ( I Q S 3 , 2 6 - 4 , 1 ) . H e h a t e s all

sinners ( C D 1 , 2 1 ; I Q S 2 , 1 5 ; I Q H 1 1 , 8 ; I Q M 3,6.9) a n d t u r n s
a w a y his face from all w h o sin (CD 1,3-4; 2 , 8 ) ' ' . T h e r e f o r e t h e
C o m m u n i t y h a t e s t h e sinners t o o a n d s e p a r a t e s itself from t h e m .
The deviation from the other branches of Judaism was surely affected by the parti
cular Qumran doctrines, especially with regard to the calendar^"^. But such doctrines
were derived from the Torah and, in the eyes of the Community, the non-acknow
ledgement of these 'commandments' which were hidden in the Torah was equivalent
to the contempt of the law, i.e. of the divine will55.
T h e basic a l t i t u d e of t h e m e m b e r of t h e C o m m u n i t y a n d t h e
t e n o r of his e n t i r e life is s u m m e d u p in I Q S 9 , 2 4 : " N o t h i n g shall
please h i m save G o d ' s w i l l " .
10.4.4. Covenant and the Community. Entrance into the Com

m u n i t y is e q u i v a l e n t w i t h t h e " r e t u r n t o t h e l a w " ( m i n '7X aitt?)
a n d w i t h s u b m i s s i o n t o t h e divine c o m m a n d m e n t s (cf. I Q S 3 , 9 - 1 1 ;
5,8-9; C D 1 5 , 5 - 1 1 ) . S o m e t i m e s r e f e r e n c e is m a d e t o t h e " n e w cov
e n a n t " (rittînn n n a , cf. C D 6 , 1 9 ; 8 , 2 1 ; 2 0 , 1 2 ; I Q p H a b 2 , 3 - 4 ) ' ^ .
T h e m e m b e r s of t h e C o m m u n i t y regard themselves as t h e t r u e
heirs t o G o d ' s e t e r n a l c o v e n a n t w i t h Israel. T o e n t e r t h e C o m m u
n i t y a n d t o e n t e r t h e c o v e n a n t arc t h e s a m e T h e t e m p l e s y m b o l
ism in Q u m r a n m a k e s it clear t h a t t h e C o m m u n i t y a s c r i b e d t o
itself p r e s e n t s a l v a t i o n " . With respect t o t h e n o v i c e the c o v e n a n t
and in its detail {prws)" ( p . 2 9 8 ) . Contra J.H. Huntjens, "Notions", RQ 8 ( 1 9 7 4 )

3 6 4 w h o concludes that the question of the calendar per se was "the single most
decisive issue that led to the secession of the 'sect' from Jerusalem to Qumran".
53 M. Limbeck, o.c., p.121 states with regard to CD 2 , 2 1 ; 3,8 that sin, for the Com
munity, is "die EigenwiUigkeit de» Menschen, der seine Geschbpflichkeit nicht
anerkennen will". CL also H. Lichtenberger, o.c, p.208. On the question of dualism
see especially P. von der Osten-Sacken, Gott und Belial, 1 9 6 9 , passim, and H.
Lichtenberger, o.c, pp. 5 1 - 6 3 ; 190-200, 233L
5 4 On the calendar see infra, § 1 0 . 7 . 3 .
55 It seems that this separation of the Community from Israel gives us the best expla
nation for the Qumran esoteric. CL M. Limbeck, Ordnung, p.l 23 with n.20. H.
Braun, Radikalismus, 1, pp.18-24 provides a different explanation.
66 On the term "new covenant" cL E.P. Sanders,/"ou/, p p . 2 4 0 - 2 4 2 ; cL generally A.
Jaubert, JVofion, p p . 2 0 9 - 2 4 9 .
67 CL J.A. Huntjens, "Notion", 8 (1974) 367 with reference to IQS 1,8.16.24;
2 , 1 0 - 1 3 . 1 8 ; 5 , 9 . 2 0 ; 6 , 1 5 . 1 9 ; 8 , 1 6 ; IQSa 1,2; IQSb 5 , 2 1 ; CD 1,20; 2,20; 3 , 1 0 ;
6 , 1 1 ; 9 , 3 ; 15,5.
58 CL H.W. Kuhn, Enderwartung, p. 167 referring to the implicit "Grundverstandnis
der gottlichen Heilsgegenwart". Regarding the temple symbolism and the state
ments on atonement and salvation cL recently H. Lichtenberger, "Atonement and
refers t o t h e " B u n d e s v e r p f l i c h t u n g , die im E i n h a l t e n des G e s e t z e s

b e s t e h t . I n s o f e r n h e r r s c h t die T e n d e n z v o r , d e n B u n d als Zusage
G o t t e s d u r c h d i e V e r p f l i c h t u n g zu e r s e t z e n , d i e d e r E i n t r e t e n d e in
d e r G e s e t z e s o b s e r v a n z a u f sich n i m m t " ' ^ .
T h u s w e find r a t h e r diverse theological s t a t e m e n t s in t h e Scrolls
w i t h regard t o l a w a n d c o v e n a n t ^ " . T h e c o v e n a n t is seen as divine
p r o m i s e t o t h e p i o u s , b u t also as o b l i g a t i o n of m a n t o k e e p t h e
law. With r e s p e c t t o t h e l a t t e r t h e Q u m r a n g r o u p has b e e n called
" a c o v e n a n t c o m m u n i t y tied t o t h e law"^*.
10.5. T h e Law and the Creator
10.5.1. Terms. I t was especially M. L i m b e c k w h o d e v e l o p e d t h e

Q u m r a n i a n c o n c e p t of l a w against t h e b a c k g r o u n d of t h e o r d e r of
creation^^. H e s h o w s ^ ' t h a t p i n a n d u s u / ? 2 refer n o t o n l y t o l a w
a n d t h e c o m m a n d m e n t s b u t also t o t h e c o s m i c order^*, t o t h e l a w
of time^^, a n d t o t h e o r d e r of a h c r e a t e d things^^. A n o t h e r i m p o r
t a n t t e r m is p a n w h i c h is used^^ as d e s i g n a t i o n for t h e o r d e r es
t a b l i s h e d b y God^* a n d for t h e o r d e r given t o t h e C o m m u n i t y ^ ^ .
Sacrifice in the Qumran Community", Approaches to Ancient Judaism, 2, BJS 9 ,

ed. W.S. Green, 1 9 8 0 , p p . l 5 9 - 1 7 I .
59 H. Lichtenberger, Studien, p . 2 0 6 . Similariy M. Limbeck, Ordnung, p . l 29 w h o states
that the Qumranian unconditional assent to God's law has to be seen as an attempt
"auf die von Gott im Bund angebotene Gemeinschaft vorbehaltslos einzugehen".
60 CL J . A . Huntjens, "Notions",ftQ 8 (1974) 3 6 1 - 3 8 0 ; R J . B a n k s , / e j u j and the Law,
p . 8 3 ; H. Lichtenberger, o.c, p . 2 0 7 . On law and covenant in IQH see J. Becker, Heil,
pp.60-65.
61 J . A . Huntjens,a.c., p.368.
62 M. Limbeck, o.c, p p . 1 1 9 - 1 7 4 . His study has been received favourably; cL the re
views of O. Plogerin ThLZ 9 7 ( 1 9 7 2 ) 8 3 0 - 8 3 4 ; H. Gazelles in VT2^ ( 1 9 7 3 ) 3 8 2 L ;
J. Murphy- O'Connor in /?B 81 (1974) 3 0 0 L ; and the remark of H. Lichtenberger,
o . c , p . 2 1 8 n.l 16.
63 M. Limbeck, o . c , p . 4 8 .
64 p i n in IQS 1 0 , 1 . 6 . 8 . 1 1 ; IQH 1,10; cL IQM 1 0 , 1 2 . 1 3 ; ppn in IQpHab 7 , 1 3 ;
IQS 1 0 , 1 ; IQH 1,24; 03U?a in IQS 10,7.9; 11,10.
65 p i n in I Q S 9 , 1 4 . 2 8 ; 10,26.
66 p i n in IQH 7 , 3 4 ; OSWa in IQS 3 , 1 6 . 1 7 ; 4 , 1 8 ; IQH 1,9.16; 1 4 , 2 0 ; C D 1 2 , 1 5 .
67 CL M. Limbeck, o . c , p p . 4 9 , 1 3 1 - 1 8 3 , 1 7 6 - 1 7 9 . He attempts to prove that 113/
]1373 are key terms o f the preaching of the Teacher himself ( p . l 8 8 ) , and that the
strong emphasis in Qumran thought and life o n the order of creation has to be traced
back t o the Teacher (p. 179).
68 CL IQS 8,4; 9 , 1 2 . 1 8 ; 10,5.7.9; IQH 12,5.8.9; IQpHab 7,13; 1Q27 f l , 6 .
The Law and the Creator 179
F u r t h e r , nati;n?3 is u s e d for G o d ' s p l a n of c r e a t i o n ^ " . O t h e r t e r m s

in this c o n t e x t are m a ' n j a n d Nira^'.
In IQS 3,15-17 it is said that "from the God of knowledge comes all that is and
shall be ( n ' T I J I 7\^^7\ '713)- Before ever they existed he established ( T>3n)
their whole design (DHaiyna), and when, as ordained for them, they come into
being, it is in accord with his glorious design ( n a i 2 ; n a D ) that they accomplish their
task without change. The laws of all things ( ' p i S lUBli/a) are in his hand and he
provides them with all their needs". - IQM 10,12-13 explains that God is the creator
of the earth "and of the laws ( D ^ p i n ) dividing it into desert and grassland". - IQH
1,9-13 asserts that God created all the spirits and established a law (t3SU?a) for aU
their works and made the winds "according t o their laws" (OiT'pinV). Gf. also
IQH 12,5-11; IQ34bis 2 , 2 - 3 ; 4 Q 1 8 0 1-5^2.
10.5.2. The order of creation and the Community. God's order

ol c r e a t i o n is of cruci;J a n d p r a c t i c a l i m p o r t a n c e w i t h r e g a r d t o
t h e " a p p o i n t e d t i m e s " like m o r n i n g a n d e v e n i n g (i.e. t h e c o m i n g
a n d going of t h e s u n ) , t h e s a b b a t h s , t h e first days of t h e q u a r t e r s
as d a y s of t r a n s i t i o n , t h e s a b b a t h y e a r s , a n d t h e j u b i l e e s . As t h e s e
t i m e s a n d d a y s w e r e a p p o i n t e d b y G o d as specific signs of his
g r a c e , t h e C o m m u n i t y e n d e a v o u r e d in a m o s t s c r u p u l o u s w a y t o
o b s e r v e t h e m as s u c h . In t h e w o r d s of M. L i m b e c k , " n a c h q u m r a n -
ischem V e r s t a n d n i s w a r die Zeit u n d Welt, in d e r d e r M e n s c h l e b t ,
i h r e r S t r u k t u r n a c h v o n G o t t b e s t i m m t . D e s h a l b w a r es in i h r e n
A u g e n die p r i m a r e A u f g a b e des M e n s c h e n , diese S t r u k t u r e n in
s e i n e m L e b e n z u a c h t e n . D i e d e r Welt v o n G o t t g e g e b e n e O r d n u n g
wotrde so - u m G o t t e s willen - z u m Mad u n d G e s e t z des m e n s c h l i -
c h e n L e b e n s " ^ ' . T h e o r d e r of t h e t i m e s a n d seasons w a s seen as
e x p r e s s i o n a n d r e a l i z a t i o n of G o d ' s salvational p u r p o s e s a i m i n g at
e s t a b l i s h i n g Israel's fellowship w i t h G o d . T h e o b s e r v a n c e of this
o r d e r of t h e t i m e s i m p l i e d t h e a c c e p t a n c e of G o d ' s offer.
It s e e m s t h a t t h e Essenes r e g a r d e d t h e " o r d n e n d e , s c h o p f e r i s c h e
B e s t i m m u n g G o t t e s , d u r c h die allein alles G r u n d u n d B e s t a n d
e r h i i l t " as i d e n t i c a l w i t h t h e " o r d n e n d e ( n ) Wille(n) G o t t e s d e m
e i g e n e n V o l k gegeniiber"^*. T h e u s e of t h e t e r m p i n implies a
69 Cf. IQS 5,3.7; 6 , 4 . 8 . 9 . 1 0 . 2 2 ; 7 , 2 1 ; 8 , 1 9 ; 9 , 2 . 7 . 2 1 .

70 Cf. IQS 3 , I 5 - 1 6 ; 4 , 4 ; 1 1 , 1 1 . 1 9 ; IQH 1,13; 18,22; f I 7 , 3 ; f20,4.
71 Cf. IQH 1,12-16.
72 4 Q 1 8 0 has been designated as "The Ages of Creation" by J.M. AUegro in DJD 5
( 1 9 6 8 ) 77-79.
73 M. Limbeck, Ordnung, p.l67.
74 M. Limbeck, o . c , p . 1 8 1 .
c o n c e p t of law a c c o r d i n g t o w h i c h t h e c o s m i c o r d e r a n d Israel's
law c o n s t i t u t e b u t o n e r e a l i t y . T h e C o m m u n i t y u n d e r s t o o d itself
as p a r t of tlie w o r k of c r e a t i o n w h i c h was essentially d e t e r m i n e d
b y t h e will of G o d . T h e divine o r d e r s a n d s t i p u l a t i o n s i n h e r e n t in
c r e a t i o n a n d given t o Israel w e r e e x p e r i e n c e d as a u n i t y . T h u s it
was n a t u r a l for t h e C o m m u n i t y t o organize its life in a basic a n d
s c r u p u l o u s c o n f o r m i t y a n d h a r m o n y w i t h t h e laws of b o t h t h e
T o r a h a n d c r e a t i o n ' ' ' . At t h e s a m e t i m e t h e strictly o b s e r v e d o r d e r
of t h e C o m m u n i t y is d e t e r m i n e d b y t h e divine Spirit^^
D e s p i t e t h e e m p h a s i s u p o n t h e o r d e r of c r e a t i o n it has t o be
p o i n t e d o u t t h a t " d i e O r d n u n g e n der G e m e i n d e d i e n e n . . . l e t z t l i c h
in allem der besseren E i n h a l t u n g des G e s e t z e s u n d d a m i t der
S i c h e r u n g der r e i n e n H e i l s g e m e i n d c . . . Die O r d n u n g e n der G e m e i n
d e sind a b g e l e i t e t , sie e n t f a l t e n kein E i g e n l e b e n gegeniiber d e m
G e s e t z , dessen E i n h a l t u n g sie d i e n e n " ^ ^ . This is t r u e w i t h r e s p e c t
t o t h e liturgic p r o c e s s of blessing a n d cursing, t h e j u d i c i a l regula
tions regarding p e n a l t i e s , a n d t h e regidations for a n d t h e m o d e of
t h e a d m i t t a n c e of n o v i c e s .
10.5.3. The origin of concepts. Even if L i m b e c k ' s a s s u m p t i o n

t h a t t h e s t r o n g e m p h a s i s o n t h e c r e a t i o n a l a s p e c t of t h e c o n c e p t of
law in Q u m r a n has t o be t r a c e d back t o t h e T e a c h e r ' * m u s t re
m a i n s p e c u l a t i v e , it nevertheless provides a g o o d e x p l a n a t i o n for
t h e o b s e r v e d c o n c e n t r a t i o n o n t h e o r d e r of c r e a t i o n . T h e T e a c h e r
was in all p r o b a b i l i t y a priest w h o w o r k e d a n d lived in J e r u s a l e m .
T h e very fact t h a t h e is called m i a , c o m b i n e d w i t h t h e e v i d e n c e
r e g a r d i n g his exegetical f u n c t i o n s in t h e C o m m u n i t y , m a k e it
plausible t o a s s u m e t h a t h e was a scribe as well'9_ F u r t h e r , t h e
C o m m u n i t y h a d s t r o n g links w i t h t h e w i s d o m t r a d i t i o n a n d its
75 Cf. M. Limbeck, o.c., p . l 8 2 . Cf. also II. Lichtenberger, Studien, p.207 w h o states
that in CD 2 , 2 1 ; 3,8 t w o normally separate concepts are united: God as giver of the
commandments, and God as creator of man.
76 C L M . Limbeck, o . c , p p . 1 8 3 - 1 8 9 .
77 H. Lichtenberger, o . c , p.21 7.
78 CL M. Limbeck, o . c , p p . 1 3 1 - 1 3 3 , 1 7 9 - 1 8 2 .
79 With regard to the person of the Teacher of Righteousness see G. Jeremias, Oer
Lehrer der Gerechtigkeit, 1 9 6 3 , pp. 140-166; G. Vermes, Qumran, pp. 1 4 2 - 1 4 6 , 1 5 2 L
Cf. also W.H. BrowrJee, "The Background of BibUcal Interpretation at Qumran",
BETL 46 ( 1 9 7 8 ) 183-193 who demonstrated that the scribal and interpretive tra
ditions of the sopherim are to be found in the Qumran texts ( p p . 1 8 8 - 1 9 3 ) .
The Study of the Law 1 81
t h e o l o g y as will be seen later. A n d t h e s e t h r e e aspects — t h e priestly

b a c k g r o u n d , t h e exegetical/scribal f u n c t i o n s , a n d t h e sapiential
o r i e n t a t i o n — w o u l d place t h e T e a c h e r i n t o t h e i m m e d i a t e p r o x i
m i t y of t h e p r i e s t , s c r i b e , a n d w i s d o m t e a c h e r Ben Sira a n d his
s c h o o l in Jerusalem*". F r a g m e n t s of copies from Ben Sira's w i s d o m
b o o k have b e e n discovered in t h e caves of t h e desert C o m m u n
i t y * ' , a n d t h e r e are also o t h e r links b e t w e e n Sirach a n d Q u m r a n * ^ .
1 0 . 6 . T h e S t u d y of t h e Law
10.6.1. Foundations. T h e a c k n o w l e d g e d o b h g a t i o n of perfect

o b e d i e n c e to t h e Mosaic T o r a h a n d t h e p r o p h e t s was based o n a n
e x t r a o r d i n a r y d e v o t i o n t o t h e s t u d y of t h e S c r i p t u r e s * ' . T h e m e m
bers of t h e C o m m u n i t y are d e s c r i b e d as p e o p l e w h o s e p a r a t e d
t h e m s e l v e s " f r o m t h e h a b i t a t i o n of u n g o d l y m e n " a n d w e n t i n t o
t h e w i l d e r n e s s " t o p r e p a r e t h e w a y of h i m " ( I Q S 8 , 1 2 - 1 4 ) . This
" w a y of t h e L o r d " is e q u a t e d w i t h the s t u d y of t h e law ( I Q S
8,15).
T h e i m p o r t a n c e of T o r a h s t u d y for t h e C o m m u n i t y is seen m o s t
clearly in I Q S 6,6-8 w h e r e it is s t a t e d t h a t " i n a place in w h i c h
80 Cf. J.E. Worrell, Concepts of Wisdom in the Dead Sea Scrolls, 1968, p p . l 6 7 f . w h o
makes the hypothetical assumption that the Teacher was "perhaps a sage-teacher
with a school much like that seen in Sirach" (p. 168).
81 2Q18 fl (Sir 6,14 15); f2 (Sir 6,20-31), edited by M. BaiUet, D/Z) 3 ( 1 9 6 2 ) 75-7 7;
U Q P s a 21,11-22,1 (Sir 5 1 , 1 3 - 2 0 b . 3 0 b ) , edited by J . A . Sanders, DJD 4 ( 1 9 6 5 )
7 9 - 8 5 ; cf. jdso J . Rabinowitz, "The Qumran Original of Ben Sira's Concluding
Acrostic on W i s d o m " , / / t / C 4 4 2 (1971) 173-184).
8 2 Cf. J. Carmignac, "Les rapports entre I'Ecclesiastique et Qumran", RQ 3 ( 1 9 6 1 )
2 0 9 - 2 1 8 ; M.R. Lehmann, "BenSira and the Qumran Literature", ftQ 3 ( 1 9 6 1 ) 103-
116; D. Luhrmann, "Ein Weisheitspsalm aus Qumran", ZAW 8 0 ( 1 9 6 8 ) 8 7 - 9 8 .
The attempt of H. Germatm, "Jesus ben Siras Uankgebet und die Hodajoth", ThZ
19 ( 1 9 6 3 ) 81-87 to identify (!) Ben Sira and the Teacher has to be rejected.
83 See generally M. Delcor, "Contribution a I'etude de la legislation des sectaires",
RB 6 2 ( 1 9 5 5 ) 6 6 - 6 9 ; F.F. Bruce, Biblical Exegesis in the Qumran Texts, 1959;
O. Betz, Offenbarung, p p . 1 5 - 7 2 ; II. Braun, Qumran und das Neue Testament, 2,
p p . 3 0 1 - 3 2 5 ; E. Slomovic, "Toward an tJnderstanding of the Exegesis in the Dead Sea
Scrolls", RQ 7 (1969) 3-16; D. Patte, Early Jewish Hermeneutic, 1975, p p . 2 9 9 f L ;
W.H. Brownlee, "The Background of BibUcal Interpretation at Qumran", BETL 4 6
( 1 9 7 8 ) 1 8 3 - 1 9 3 ; G. Vermes, "The Qumran Interpretation in its Historical Setting",
SJLA 8 ( 1 9 7 5 ) 37-49; H. Gabrion, "Interpretation", .4VftlV 11/19,1 ( 1 9 7 9 ) , 779-
848.
t h e r e are t e n , t h e r e shall n o t b e a b s e n t a m a n e x p o u n d i n g (iffTn)

t h e l a w d a y a n d n i g h t , a l w a y s a l t e r n a t i n g e a c h w i t h his n e i g h b o r .
A n d t h e a s s e m b l y shall b e assidous t o r e a d t h e Bible ( T S D ) as a
c o m m u n i t y o n e - t h i r d of e a c h night of t h e y e a r , a n d t o e x p o u n d
(i:;"n) t h e law a n d r e c i t e b e n e d i c t i o n s as a c o m m u n i t y " * * . T h e
p h r a s e i n I Q S 6,7 s h o w s t h a t t h e s t u d y of t h e S c r i p t u r e s w a s t h e
activity of all m e m b e r s of t h e C o m m u n i t y at least four h o u r s a
d a y . T a k i n g i n t o a c c o u n t I Q S 6,3-4 a n d 5 , 2 1 - 2 2 it is o b v i o u s t h a t
t h e priests w e r e e n t r u s t e d w i t h t h e s t u d y of t h e l a w in a special
way.
F u r t h e r , t h e T e a c h e r of R i g h t e o u s n e s s was l o o k e d u p o n as the
i n t e r p r e t e r of t h e law (cf. C D 6 , 7 - 1 1 ; I Q p H a b 2 , 8 ) . I n I Q S 8 , 1 1 -
12 w e r e a d of t h e U 7 n n n u^-iN , t h e e x p o u n d e r of t h e l a w .
T h e Q u m r a n i a n i n t e r p r e t a t i o n of t h e law is f u r t h e r distinguish
ed b y its claim t o i n s p i r a t i o n a n d i n f a l l i b i h t y * ' . T h e c o r r e c t
i n t e r p e t a t i o n s of t h e niglot a n d nistarot is b e h e v e d t o be k n o w n
o n l y b y t h e C o m m u n i t y a n d derived b y divinely inspired bibhcal
exegesis*^.
10.6.2. Exegetical technique.';. A n e x a c t o b s e r v a n c e of t h e l a w

n e c e s s i t a t e d t h e exegesis of t h e Mosaic T o r a h * ' , leading t o t h e
h a l a k h a h of t h e C o m m u n i t y . B u t t h e Q u m r a n i a n s i n t e r p r e t e d
the b o o k s of t h e p r o p h e t s as well**.
These interpretations are called 'pesharim' since each section of an interpretation
which follows a biblical quotation is introduced by formulae using the word "WZ,
8 4 Following the translation and analysis of L.H. Schiffman,//a/afeAa/j, 1 9 7 5 , pp.32L

85 CL G. Vermes, Dead Sea Scrolls, 2 l 9 7 5 , p . 3 7 ; H. Gabrion, "Interpretation",
.4NRWnil9,l (1979) 8 2 1 L
86 C L L . H . Schiffman, o . c , PP.75L
87 It is important to note that it is exegesis, not (esoteric) revelation, which is at the
basis of the Qumran legislation. Cf. 11. Gabrion, a . c , p p . 8 2 2 L w h o states that "pour
tout ce qui touche a la juridiction, la Torah est I'unique charte de la Communaute"
( p . 8 2 3 ) . This seems to be the case despite those remarkable features of the newly
published 1 IQT which suggest that the Essenes (?) regarded the Temple Scroll as
quintessential Torah, the true word o f God. Cf. J. .Milgrom, "The Temple Scroll",
5 / 1 41 ( 1 9 7 8 ) 1 0 9 , 1 1 9 .
88 CL IQpHab, IQpMic ( 1 4 ) , IQpZeph ( 1 5 ) , IQpPs ( 1 6 ) , 3QpIs ( 4 ) , 4QpIsa-e ( 1 6 1 -
165), 4QpHosa-b ( 1 6 6 - 1 6 7 ) , 4QpMic ( 1 6 8 ) . 4QpNah ( 1 6 9 ) , 4<ipZeph ( 1 7 0 ) ,
4QpPsa'> ( 1 7 1 , 1 7 3 ) . For a convenient, recent edition of these (fragmentary) com
mentaries, with translation and notes, see M.P. Horgan, Pesharim: Qumran Interpre
tations of BibUcal Books, CBQ MS 8, 1 9 7 9 .
The Halakhah of the Community 183
"interpretation"89. Xhey have been called "companions to the biblical text"90 which
unravel section by section the mysteries which were believed to be contained in the
text. The pesharim established references between these mysteries and the time of
the Community as (eschatological) end-time and interpreted them in terms of the
history, life, and beliefs of the Community.
T w o general m e t h o d s of exegesis were pcrush (wMs), a tech

n i q u e w h i c h m a d e it possible to derive (new) relevant laws from
biblical verses w i t h o u t t h e use of p r o o f - t e x t ^ ' > a n d midrash (u; "i 7 a ) ,
the d e r i v a t i o n of a law t h r o u g h biblical exegesis, aggadic a n d es
pecially h a l a k h i c exegesis^^. This leads u s . t o a brief discussion of
t h e Essene h a l a k h a h .
1 0 . 7 . T h e H a l a k h a h of t h e Community
10.7.1. Halakhah and oral law. T h e exegetical t e c h n i q u e s of

a n d (ffTT?3 w h i c h w e r e a p p h e d b o t h to t h e m ' ? a j a n d t h e
rmnoj f o r m the basis of t h e Q u m r a n i a n l e g i s l a t i o n ^ ' . It is im
p o r t a n t t o n o t e t h a t t h e Q u m r a n C o m m u n i t y did n o t h o l d to a n
oral law c o n c e p t ^ * . T h i s c o n c e p t is e n t i r e l y a b s e n t from Q u m r a n .
T h e nistar is n o t t h e e q u i v a l e n t of t h e later r a b b i n i c oral law as it
is derived (only) t h r o u g h divinely-inspired exegesis; t h e perush is
also integrally c o n n e c t e d w i t h t h e t e x t , b a s e d u p o n t h e specific
Q u m r a n i a n i n t e r p r e t a t i o n . Similarly, mizvah as t e r m for the sec-
89 On the word and genre of the 'pesher' see O. Betz, Offenbarung, p p . 7 7 - 8 0 ; F.F.
Bruce, Exegesis, pp.7-10; 1. Rabinowitz, "Pesher/Pittaron: Its Biblical Meaning
and its Significance in the Qumran Literature",ft<2 8 ( 1 9 7 3 ) 2 1 9 - 2 3 2 ; G . Dautzen-
berg, UrchristUche Prophetie: Ihre Erforschung, ihre Voraussetzungen im Judentum
und ihre Struktur im ersten Korintherbrief, BWANT 104, 1975, p p . 4 3 - 6 4 ; D. Patte,
Hermeneutic, pp.299fL; M.P. Horgan, o.c, pp.2S0-237; G. Brooke, "Qumran
Pesher: Towards the Redefinition of a Genre", fiQ 10 ( 1 9 8 1 ) 4 8 3 - 5 0 3 ; H. Lichten
berger, Studien, p p . 1 5 4 - 1 5 6 .
90 M.P. Horgan, o . c , p . 2 5 9 .
91 Playing the same role as the rabbinic concept of the 'oral law'. Cf. L.H. Schiffman,
Halakhah, 1 9 7 5 , p p 3 6 4 1 ; H. Garbrion, "Interpretation", ANRW 11/19,1 ( 1 9 7 9 )
8 2 3 L with n . 2 1 2 .
9 2 CL L.H. Schiffman, o . c , pp.57-60; H. G a b r i o n , a . c , pp.823L
93 Cf. L.H. Schiffman, o . c , pp.22-76 with regard to the halakhic terminology in
Qumran.
94 The later rabbinic 'oral law' concept means that there are laws which are not linked
to any Scriptural derivation but were given orally on Sinai and passed down from
Moses through the generations.
1 84 Law and Commandments: The Rule of Life
tarian legal t r a d i t i o n s s h o w s n o evidence of oral t r a n s m i s s i o n or of

a claim t o a u t h o r i t y based o n oral tradition^^. T h e S c r i p t u r e s are
t h e sole s o u r c e a n d basis of h a l a k h a h in Q u m r a n ^ ^ .
T h e h a l a k h a h is t h e fruit of progressive revelation a n d is linked
w i t h further e x e g e s i s ^ ' . T h e C o m m u n i t y h a d n o scruples a b o u t
w r i t i n g d o w n t h e i r h a l a k h i c r u h n g s : w r i t t e n t r a n s m i s s i o n was t h e
n o r m at Q u m r a n ^ * . T h e C o m m u n i t y m a d e an u n r e s t r i c t e d use of
extra-biblical writings, i n c l u d i n g h a l a k h i c t e x t s w h i c h were record
ed for t h e edification of t h e initiates a n d for their fortification
agamst apostasy .
I Q S a 1,1-6 seems to i m p l y t h a t s u c h writings were r e c i t e d at
p u b l i c gatherings a n d s t u d i e d as p a r t of t h e c u r r i c u l u m ' " " . T h i s
s u b s t i t u t i o n of t h e r e a d i n g of the T o r a h (cf. D e u t 3 1 , 1 0 ) b y t h e
r e a d i n g of t h e "laws of t h e c o v e n a n t " seems t o be an " i n d i c a t i o n
of t h e a l m o s t c a n o n i c a l s t a t u s to w h i c h t h e y w e r e e l e v a t e d " ' " ' .
The peculiar method of rephrasing the biblical laws while inserting the elaborations
of the Qumranian tradition in 4 Q O r d l 0 2 serves to "erase the distinction between
biblical and non-biblical rules and to lend to all sectarian ordinances the aura of Mo
saic authorship"'03. x h i s is supported by I I Q T which systematically changes, in the
quotations from the Pentateuch, the 3rd person to the 1st person and uses, as in
other canonical b o o k s , square brackets for the tetragrammaton; even the non-biblical
95 L.H. Schiffman,//fl/aft/wA, p p . 2 0 , 3 2 , 4 0 , 4 8 . C L J . M . Baumgarten, "The Unwritten

Law in the Pre-Rabbinic VenoA", Studies in Qumran Law, 1917, p p . l 3 - L 8 ; H. Gab
rion, "Interpretation", 4Vi? 1^11/19,1 ( 1 9 7 9 ) 8 2 2 .
9 6 Contra J . A . Huntjens, "Notions", RQ 8 (1974) 3 6 6 w h o says with regard to CD
9-16 that the Qumran halakhah is not developed by exegesis but "stated as already
wcU-estabUshed and absolute legal maxims". Also contra D. Flusser, "The Jewish
Religion in the Second Temple Period", WHJP 1/8 ( 1 9 7 7 ) 11 who states that the
Essenes developed the oral law in a peculiarly sectarian matmer, but that we have
no special information about the theoretical attitude of the Essenes to the oral law.
97 CL S.T. Kimbrough, "The Ethic of the Qumran Community", RQ 6 ( 1 9 6 9 ) 497
w h o calls attention to the openness within the Community which permitted real
discussion of the halakhah with a real possibility of change (cf. IQS 6,9-13) and
concludes that "the moral life had a certain contextuality which required the dis
cussion of Halakah" (ibid.).
98 CLJ.M. Baumgarten, a.c., p p . l 5 - 1 8 , 2 9 f . ; L.H. Schiffman, o . c , pp.60-76.
99 CLJJVI. Baumgarten, SfudiVi, p . 3 5 .
100 Here the "laws of the covenant" (cL IQSa 1,5;CD 1 0 , 6 ; 2 0 , 2 9 ) refer to the laws of
the Qumran Community.
101 }M. Baumgarten, Sfiidiei, p p . l 5 f .
102 4QOrda-<: ( 1 5 9 , 5 1 3 , 5 1 4 ) in DJD 5 ( 1 9 6 8 ) 6-9 (JAl. Allegro) and DJD 7 ( 1 9 8 2 )
287-298 (M. Baillet).
103 J > 1 . Baumgarten, o . c , p.l 7.
The Halakhah of the Community 1 85
sections are formulated as direct revelation of God (in the 1st person!) to Mosesl04_
Thus 1 IQT presents itself as part and content of the T o r a h ' ^ S .
T h e r e c o r d i n g of h a l a k h a h a n d t h e p o s i t i o n of h a l a k h a h in
Q u m r a n as s u c h are r e l a t e d t o t h e u n i q u e c o n c e p t of revelation
h e l d b y t h e C o m m u n i t y . H o w e v e r , t h e a u t h o r i t y of Q u m r a n i a n
h a l a k h a h is n o t e x p r e s s l y derived from t h e n o t i o n t h a t it is t h e
p r o d u c t of r e v e l a t i o n . Its a u t h o r i t y is based o n t h e fact t h a t it is
derived exclusively from exegesis a n d t h u s d i r e c t l y linked w i t h t h e
a u t h o r i t y of the S c r i p t u r e s . O n t h e o t h e r h a n d , t h e exegesis of
t h e C o m m u n i t y is i n d e e d l i n k e d w i t h (progressive) r e v e l a t i o n .
10.7.2. Halakhic characteristics. Scholars have tried t o establish

a r e l a t i o n s h i p b e t w e e n t h e P h a r i s a i c / r a b b i n i c a n d t h e Essene hala
k h a h , especially wath regard t o C D ' " ^ . S o m e scholars h o l d t h e view
t h a t t h e r e is a " d e t a i l e d a g r e e m e n t b e t w e e n Q u m r a n i a n h a l a k h a h
a n d t h e P h a r i s a i c " ' " ' ' . As b o t h t h e Q u m r a n C o m m u n i t y a n d t h e
Pharisees m a y b e t r a c e d b a c k t o t h e h a s i d i m ' " * , it is n o t a t all
surprising t o find similar c o n c e p t s a n d h a l a k h o t ' " ^ . R e c e n t studies
104 Cf. J . Maier, Die Tempeholle vom Toten Meer, UTB 8 2 9 , 1978, p . l l ; J . Milgrom,
"The Temple Scroll", B 4 41 ( 1 9 7 8 ) 109.
105 As regards the provermnce of 1 IQT see supra, p. 167 n.5.
106 The pioneer work here was written by L. Ginzberg, "Eine unbekarmte jiidische
Sekte", MGWJ 55-58 ( 1 9 1 1 - I 9 1 4 ) . UntU 1958 only a few studies appeared, basical
ly extending Ginzberg's analyses. Cf. J A l . Baumgartner, Studies, p . 3 .
107 E.P. Sanders, Paul, p . 2 3 9 , relying mainly on C. Rabin, Qumran Studies, 1957.
108 With regard to the Essenes and the initial stages of the Community see M. Hengel,
Judentum, p p . 4 1 7 , 4 5 7 , 5 6 6 ; G. Vermes, Qumran, p p . l 4 8 , 1 5 0 , 1 5 2 f . ; J.H. Charles
worth, "Origin and Subsequent History", RQ 10 ( 1 9 8 0 ) 2 1 8 - 2 2 2 ; R.T. Beckwith,
"Pre-History and Relationships", RQ 11 ( 1 9 8 2 ) 3 4 6 . On the hasidim as the com
m o n root of Essenes and Pharisees cf. M. Hengel, o.c., p p . 3 2 l , 4 6 2 f . , 5 6 6 f .
109 Cf. J.H. Charlesworth, a . c , pp.223f. who believes that 'phase t w o ' of the history of
the Community saw an influx of Pharisees which explains the similarity of theolo
gical perspectives. He builds his case o n the studies of J . T . Milik, Ten Years of pis-
covery, SBT 2 6 , 1 9 5 9 , pp.87-93 and J. Murphy - O'Connor, "La genese litteraire
de la Regie de la Communaute", RB 76 ( 1 9 6 9 ) 5 2 8 - 5 4 9 ; idem, "The Essenes in
Palestine", BA 4 0 (1977) 100-124. Recently J . T . Milik published a Pharisaic type
of phylactery from Qumran; cL DJD 6 ( 1 9 7 7 ) 4 7 . See also J . Neusner, " 'By the
Testimony of Two Witnesses' in the Damascus Document IX, 17-22 and in Pharis
aic-Rabbinic Law", RQ 8 (1973) 197-217; L.H. Schiffman, Halakhah, p . I 3 5 ; N.L.
Rabinowitch, "Damascus Document IX,17-22 and Rabbinic Parallels", RQ 9
( 1 9 7 7 ) 113-116; B.S.Jackson, "Damascus Document I X , I 6 - 2 3 and Parallels", i?Q 9
(1978)445-450.
d e m o n s t r a t e t h a t t h e hcdakhah of C D a n d o t h e r t e x t s reflects
t h e Z a d o k i t e p r i e s t h o o d as w e l l ' ' " .
The halakhic evidence of the Temple Scroll shows that the regulations of the group
or author responsible for this text differ from rabbinic l a w ' ' '.suggesting a separate
halakhic t r a d i t i o n " ^ .
10. 7.3. Halakhic material. S o u r c e s of Q u m r a n i a n h a l a k h a h are

m a i n l y C D , I Q S , I Q M , 4 Q O r d ^ - ' ^ " ' , 4 Q 5 0 2 " * , 4 Q 5 1 2 ' " . Im
p o r t a n t subjects in Q u m r a n i a n h a l a k h a h are t h e c a l e n d a r " ® , t h e
s a b b a t h ' " , j u r i s p r u d e n c e " * , a n d q u e s t i o n s of p u r i t y " 9 .
110 Cf. H. Mantel, "The Dichotomy of Judaism During the Second Temple", HUCA 4 4
( 1 9 7 3 ) 8 6 ; L. Rosso-Ubigli, "II D o c u m e n t o di Damasco e la halakah Settaria", RQ
9 ( 1 9 7 8 ) 3 5 7 - 3 9 9 ; a n d J A l . Baumgarten, "The Pharisaic-Sadducean Controversies
about Purity and the Qumran T e x t s " , / / S 31 ( 1 9 8 0 ) 157-170 w h o bases his discus
sion of Qumran halakhah on 11QT establishing points of agreement between Qum
ranian and Sadducean (BoethusianI) halakhah.
111 Cf. the stipulations that the Passover sacrifice can be eaten in (!) the temple (I IQT
17,8-9; but see bZer 56b), that a dead fetus makes an entire household unclean
(1 IQT 5 0 , 1 0 - 1 2 ; but see bHul l a ) , that marriage to one's niece is prohibited (1 IQT
6 6 , I 6 - I 7 ; b u t see b Yeb 6 2 b ) . See also 1 IQT 3,5-6; 19,5; 2 3 , 4 ; 4 3 , 4 ; 4 6 , 1 - 3 .
112 Cf. M.R. Lehmann, "The Temple Scroll as a Source of Sectarian Halakhah", RQ 9
(1978) 579-587.
113 DJD 5 ( 1 9 6 8 ) 6-9 (J.M. Allegro), DJD 7 (1982) 287-298 (M. BaUlet).
114 DJD 7 ( 1 9 8 2 ) 81-105 (M. Baillet), called "Rituel de Mariage".
115 DJD 7 ( 1 9 8 2 ) 262-286 (M. BaUlet), caUed "Rituel de Purification".
116 Cf. A. Jaubert, "Le calendrier des JubUes et les jours liturgiques de la semaine",
VT 7 ( 1 9 5 7 ) 3 5 - 6 1 ; J.M. Baumgarten, "The Beginning of the Day in the Calendar
of J u b i l e e s " , / f l / , 77 ( 1 9 5 8 ) 3 5 5 - 3 6 0 ; A. Jaubert, "Jesus et le calendrier de Qum
ran", NTS 7 ( 1 9 6 0 / 6 1 ) 1-30; K.G. Kuhn, "Zum essenischen Kalender", ZA^W 5 2
( 1 9 6 1 ) 6 5 - 7 3 ; J . M . Baumgarten, "The Calendar of the Books of Jubilees and the
Bible", Studies, p p . 1 0 1 - 1 1 4 ; A. Strobel, "Zur Funktionsfahigkeit des essenischen
Kalendars", RQ 3 ( 1 9 6 2 ) 3 9 5 - 4 1 2 ; J.M. Baumgarten, "The Counting of the Sab
bath in Ancient Sources", VT 16 ( 1 9 6 6 ) 2 7 7 - 2 8 6 ; M . Limbeck, Ordnung, pp. 134-
175; J.M. Baumgarten, "4QHalakah^ 5, the Law of Hadash, and the Pcntecontad
Calendar", yyS 27 ( 1 9 6 7 ) 3 6 4 6 ; H. Burgmann, "Die Interkalation in den Jahrwo-
chen des Sonnenkalendars", RQ 10 ( 1 9 7 9 ) 67-82; R.T. Beckwith, "The Signifi
cance of the Calendar for Interpreting Essene Chronology and Eschatology", RQ
10 ( 1 9 8 0 ) 167-202; idem, "The EarUer Enoch Literature and its Calendar: .Marks
of their Origin, Date and Motivation", RQ 10 ( 1 9 8 1 ) 3 6 5 4 0 4 .
117 CL the extensive study of L.H. Schiffman, Halakhah. p p . 7 7 - 1 3 3 ; cL also P. Sigal,
Emergence, I / l , 1 9 8 0 , p p . 2 9 7 - 3 0 2 ; T.Zahavy, "The Sabbath Code of Damascus
Document X , 1 4 - X I , I 8 : Form Analytical and Redaction Critical Observations",
RQ 10 (1981) 5 8 9 - 6 9 2 .
118 CL J.M. Baumgarten, "On the Testimony of Women in l Q S a " , / B L 76 ( 1 9 5 7 ) 266-
2 6 9 ; G. Vermes, "Sectarian Matrimonial Halakhah in the Damascus R o l e " , / / S 25
(1974) 1 9 7 - 2 0 2 ; J.M. Baumgarten, "The Duodecimal Courts of Qumran, Revela-
The Function of the Law andMotives of Obedience 1 87
1 0 . 8 . T h e F u n c t i o n of t h e L a w a n d .Motives of O b e d i e n c e
10.8.1. The function of the law. T o s u m u p , t h e l a w a n d t h e

c o m m a n d m e n t s i n c l u d i n g t h e h a l a k h i c s t i p u l a t i o n s have b e e n , a n d
a r e , progressively revealed b y G o d t o t h e C o m m u n i t y r e p r e s e n t i n g
t h e t r u e c o v e n a n t of G o d . As s u c h t h e l a w is t h e rule of t h e life
of t h e C o m m u n i t y in general a n d of its m e m b e r s in p a r t i c u l a r .
T h e law is t h e " w a y of p e r f e c t i o n " ( I T T D ^ W , I Q S 8 , 1 8 . 2 1 ) ' 2 0
of t h e C o m m u n i t y . It is t h e n o r m for cultic a n d j u r i s t i c m a t -
t e r s ' 2 ' , a n d t h e n o r m of m o r a l b e h a v i o u r ' ^ ^ . T h e l a w is t h e foun
d a t i o n for t e a c h i n g (cf. 1 Q 2 2 2 , 9 ; I Q p H a b 2 , 8 - 9 ) . O n e passage
p r e s e n t s t h e law as t h e s o u r c e of w i s d o m ( 4 Q D i b H a m * f l 2 , 1 3 -
15). T h e fear of t h e L o r d as r e l a t e d t o t h e l a w is n o t a p r o m i n e n t
c o n c e p t in Q u m r a n ; it seems t o o c c u r o n l y in I Q S b 1,1-2 (cf.
I I Q T 54,5.14).
F i n a l l y , t h e law s e e m s t o possess a n e s c h a t o l o g i c a l - a p o c a l y p t i c
f u n c t i o n as w e l l . T h e p r i e s t l y messiah, t h e " m e s s i a h of A a r o n " , is
t h e " i n t e r p r e t e r of t h e l a w " ( m i n n i : ? n n , 4 Q F l o r l , l l ; c f . C D
7 , 1 8 ) ' 2 3 , t h e final t e a c h e r " w h o shall t e a c h r i g h t e o u s n e s s a t t h e
e n d o f d a y s " ( C D 6 , 1 1 ) a n d w h o brings t h e p r o p e r i n t e r p r e t a t i o n
of t h e p r o p h e t s ( I Q p H a b 2 , 9 - 1 0 ) ^ 2 4 .
tion, and the Sanhedrin",/BZ. 9 5 ( 1 9 7 6 ) 59-78; L.H. Schiffman, "The Qumran

Law of Testimony", B Q 8 ( 1 9 7 5 ) 6 0 3 - 6 1 2 .
119 CL J.M. Baumgarten, "The Essene Avoidance of Oil and the Laws of Purity", KQ 6
( 1 9 6 7 ) 1 8 3 - 1 9 3 ; idem, "The Exclusion of .Netinim and Proselytes in 4QFloriIe-
gium", RQ 8 ( 1 9 7 2 ) 8 7 - 9 6 , idem, "Controversies about P u r i t y " , / / S 3 1 ( 1 9 8 0 ) 157-
170.
120 CL also IQS 1,13; 3 , 1 4 . 8 - 1 2 ; 9 , 1 9 ; IQSb 1,1-2; 5 , 2 2 ; CD 1,20-21; 2,15-16; 7,4-5;
IQH 6 , 2 0 ; 4 Q 1 8 4 14-17; 4QShir f2 1,6; l l Q P s ^ 17,2-3. The members arc de
scribed as "those w h o have (chosen the w a y " ( I Q S 9,17-18) and as the "perfect of
w a y " ( - i n 7 in'tan, 1 Q S 4 , 2 2 ; C L IQH 4 , 2 1 . 2 4 ; CD 20,6-7).
121 CL IQS 5-9; IQSb 3 , 2 2 - 2 4 ; CD 3 , 5 - 1 6 ; 5,6-7; 6 , 1 4 - 2 1 ; 9 - 1 6 ; 1Q22 1,2-9; 4 Q I 6 6
2,16;4QOrd'> f 3 , 5 ; 4 Q 5 1 2 fl 1 2 , 4 ; c L 1 IQT 5 1 , 5 - 9 ; 5 6 , 3 4 . 2 1 ; 5 7 , 1 3 - 1 4 ; 5 9 , 3 - 9 .
122 CL IQS 1,26; 3 , 1 ; 6,6-7; IQ-Sb 1,1-2; CD 6 , 1 4 - 2 1 ; 7,2.6-8; 4 Q 1 8 4 14-17; 4Qplsb
2,1-10; 4QDibHam^ f2,13-14; 1 IQPs^ DavComp ( 2 7 , 2 - 1 1 ) .
123 See G. Vermes, Qumran, 1 9 7 7 , p p . 1 8 5 , 1 9 5 L He points o u t that CD 7,18-20 dis
covers in Num 2 4 , 1 7 the announcement of the coming of both the "Interpreter of
the law" (= the Star) and the "Prince o f the whole Congregation" (= the Sceptre),
while the quotation of N u m 2 4 , 1 7 in 4QTestim 12 is usually understood as refer
ring to the kingly messiah only ( p . l 9 6 ) . Cf. also O. Betz, Offenbarung, pp.34f.;
G. Jeremias, Lehrer, p p . 2 8 9 - 2 9 2 ; R. Riesner,/ejus als Lehrer, p . 3 0 8 .
124 According to I I Q T 5 6 , 2 0 - 2 1 ; 5 7 , 1 2 - 1 4 (cf. 5 8 , 1 8 ; 5 9 , 1 3 - 2 1 ) the future king of
Israel has to consult the priests' interpretation of the Torah before he makes his
decisions.
188 taw and Commandments: The Rule of Life
10.8.2. The motives of obedience. With regard t o m o t i v e s of

o b e d i e n c e , t h e claim of t h e wiU of God'^-' a n d t h e a t t a i n m e n t of
e t e r n a l life as r e w a r d ' a r e p r o m i n e n t . O t h e r passages i m p l y as
m o t i v e s t h e effort t o avoid s i n ' ^ ' , t o b e c o m e or t o stay p u r e ' ^ * ,
a n d fear a n d love'^^.
E x c u r s u s I I : Q u m r a n , t h e Law, a n d Legalism
In 1966 H. Braun wrote that most scholars rightly regarded the attitude of the
Qumran Community as "ernsteste, besonders strenge Gesetzlichkeit"'30_ jje speaks
of rigorism, narrow observances, and dry legalism. It is undisputable, of course, that
we find a rigorous obedience to the Torah in Q u m r a n ' 3 1 . However, it is questionable
whether this rigorism with regard to the obedience to the Torah can be equated with
legalism. The statements of J.A. Huntjens demonstrate, unintentionally, the impor
tance of a clear presentation which distinguishes between legal rigorism and legalism.
He states with regard to CD and IQS that the legalistic notion of the Qumranian
covenant concept is especially evident in the term "new covenant" which, according
to him, is almost exclusively identified with the issue o f the interpretation of the
Torah and with the question of the sabbath and the festivals'32. He believes that the
question of the calendar was "the single most decisive issue" which led to the seces
sion of the Qumran group from Jerusalem to the desert (p.364). He then attempts to
support his thesis that such a rigid and legalistic notion of covenant is persistent in
the Qumran texts by trying to prove that Qumran halakhah is not developed by exe
gesis but "states as already well-established and absolute legal maxims" ( p . 3 6 6 ) . He
concludes that the Community had a "very rigid and severely legalistic understanding
of the law as an absolute maxim to be followed and o b e y e d " ( p . 3 6 8 ) , that the legal
ism of the Community "and the whole issue of the law and the covenant is reduced
to the question of the calendar" (p.369), and that the main exegetical aim in Qumran
was "to seek biblical support for the sect's dating of the Sabbath and the festivals
and for refining the regulations for the correct observance of the Sabbath" (ibid.).
However, if we take into account the fact that (1) Huntjens overemphasizes the sig
nificance of the calendric issue, (2) he has a totally erroneous conception of the ori
gin and function of Qumranian halakhah, and (3) he has a one-sided view of the
objectives of Qumranian exegesis, not much of his "rigid and severe legalism" re
mains. Huntjens realizes this himself and therefore establishes a "highly spiritualized
notion of covenant law as faith in the eschatological purpose of God revealed through
125 Cf. IQSb 1,1-2;CD 2 , 1 4 - 2 1 ; 3,2-6.11-12.15; 4QpPsa 1,2-5; 4QDibHama fl 2,13-14.

126 Cf. CD 3 , 1 5 - 1 6 . 2 0 ; 7,5-6; 19,1-2; 1Q22 2,1-5; lQ34t>is 2,6-7.
127 Cf. CD 2,15-18; 4QDibHama fl 2 , 1 3 - 1 4 ; cf. 1 IQT 5 9 , 9 - 1 0 .
128 Cf. CD 7,5-6.
129 For fear cf. IQS 4 , 3 ; 1Q22 2,9-10; for love cf. CD 19,2; IQH 16,13.17.
130 H. Braun, Qumran und das Neue Testament, 2 , pp.229f. Cf. his earlier studies "Beo
bachtungen zur Tora-Verscharfung im haretischen J u d e n t u m " , ThLZ 79 ( 1 9 5 4 )
3 4 7 - 3 5 2 ; idem Spdtjiidisch-haretischer und friihchristlicher Radikalismus, 1, 1957,
passim.
131 Cf. M. Hengel, Judentum, p . 4 0 4 ; J . A . Huntjens, "Notions", RQ 8 ( 1 9 7 4 ) 3 6 2 - 3 6 9 .
132 J.A. Huntjens, "Notions", RQ 8 ( 1 9 7 4 ) 362f.
Excursus 1 89
scripture" (p.S78) discussing mainly passages from IQpHab and I Q H ' ^ S . con
cludes that particularly IQH has the tendency to internalize and spiritualize the law
as being centered in the heart. The law, he says, is still a law which has t o be o b e y e d ;
but here obedience is a response t o , and acceptance of, the revealed law or covenant
purpose of G o d , corresponding t o an act of faith. Huntjens explains the fact that
these t w o notions of law (and covenant) occur in the Qumran texts side by side with
the reference to the priestly-apocalyptic nature of the sect ( p . 3 7 9 ) . We doubt, how
ever, whether these two differing notions of law are so much different with regard to
the Qumran texts. It is important to note that the necessity of obedience to the law
is implied in the 'internalized' notion of law as well (as Huntjens admits). We suggest
that the difference between these notions of law should be explained o n the basis of
the different literary genres ~ hodayot or hymns have necessarily a more 'internal
ised' or 'spiritual' thrust than the serekh or manual - rather than by resorting to the
assumption of a neat confluence of priestly and of apocalyptic traditions which did
not 'merge' in the Community but found their different expressions in different doc
uments. Even though CU, I Q S , and I Q H have to be ascribed to different periods and
authors, they nevertheless reflect together (!) the theological perspectives and the
practical piety of the Community. Further, it has t o be pointed out in principle that
the law is not the centre of all thinking in Qumran. The central salvational property
of the Community is not the law but the Community itself and the affiliation with
and membership in i t ' 3 4 _ As regards the Community's function as a means of salva
tion, four vehicles of salvation were considered to be available: (1) the teaching and
knowledge of the Community, especially of the law, (2) the holy atmosphere of the
Community, (3) the exclusiveness of the Community, and (4) the disciphne of the
Community 135_ J h e obedience to the law and the regulations and orders of the
Community serve, in the final analysis, the securing and the protection of the pure
fellowship which possesses God's salvation'36_ FQ,- the member of the (îmmunity,
righteousness does not (!) c o m e by works of law even though human righteousness
is works of law for h i m ' 3 7 . It is clear at the same time, however, that even for the
members of the Community there is no salvation without obedience t o God in and
through his law. The classification as p'>TS is based on the election by God's pre
destining grace and involves, at the same time, the obedience to the law: "doing the
law is the condition of remaining elect"138_ Obedience to the commandments is
required as a condition for remaining in the covenant. Further, the final objective of
the pious life was not mere obedience to the law and the commandments per se but
rather the glory and the praise of G o d ' 3 9 . Therefore, love for God'"Ô jgye for the
133 ,|.A. Huntjens, "Notions", RQ_ 8 ( 1 9 7 4 ) 3 7 0 - 3 7 8 . He also refers to IQM 13,2-4;

10,8-11; 11,7-8; IQS 3 , 1 3 4 , 2 5 ; lQ34t'is 2 , 3 4 ; 1Q27 3-8. He points out, and
rightly so, that this side has received insufficient attention ( p . 3 7 8 ) . R.J. Banks,
Jesus and the Law, p.58 asserts that the law obviously did not fill the thought and
worship of the Community to the exclusion of everything else.
134 C(.G.\aixa.mg, Umdeutung des Kultus, 1 9 7 1 , p. 153.
135 Cf. P. Garnet, "Qumran Light o n Pauline Soteriology", 1 9 8 0 , p . 2 0 .
136 CL H. UchUnbetger, Studien, p.217.
137 C L J . Becker,//e(V, p . l 2 5 ; E.P. Sanders, fau/, p p . 3 0 6 - 3 1 2 .
138 E.P. Sanders, o . c , p . 3 1 2 .
139 CL .M. Limbeck, Ordnung, p p . 1 7 0 - 1 7 3 referring to IQS 10,8-9; IQH 1,27-31; 4,
2 7 4 0 ; 10,9-12.
140 CL CD 2 0 , 2 1 ; IQH 1 4 , 2 6 ; 15,9-10; 1 6 , 7 . 1 3 .
1 90 Whdom: Universal-Systematic Blueprint for Creation and Salvation
brethren occupies a central position in the Community. Finally, it has been

pointed out that "the stress laid u p o n ethical obligations entails the preservation of
many Old Testament prophetic and wisdom e m p h a s e s " ' 4 2 .
Thus, we conclude that the Qumranian notion of law is not legalistic in the proper
sense of the t e r m ' 4 3 jj rather inseparably linked with the notions of election
and grace. The character of this linkage is still a paradox which is expressed by U.
Wilckens in the following manner: "Fiir die Qumrangemeinde bedeutet die Rechtfer-
tigungserfahrung sola gratia selbstverstandlich cine e m e u t e , unbedingte Verpflichtung
zu radikaler Gesetzeserfiillung; das sola fide geht hier zusammen mit den Gesetz-
eswerken"'44.
§ 11 Wisdom: Universal-Systematic Blueprint for

Creation and Salvation
Several scholars have discussed t h e influence a n d effects of the

s a p i e n d a l t r a d i t i o n o n t h e Q u m r a n C o m m u n i t y a n d its t e x t s . T h e
m o s t c o m p r e h e n s i v e s t u d y w r i t t e n so far is t h e u n p u b l i s h e d dis
s e r t a t i o n of J . E . W o r r e l l ' * ' . With regard t o o t h e r relevant studies
in this area t h e n a m e s of F . N o t s c h e r , A . M . D e n i s , C. R o m a n i u k ,
W.L. l i p s c o m b , a n d .M. K u c h l e r have t o b e m e n t i o n e d ' * 6 .
1 1 . 1 . T h e Significance of t h e Sapiential Tradition
11.1.1. Qumran (IS wisdom community. J.E. Worrell has de-
141 Cf. CD 6 , 2 1 ; IQS 1,9; 2 , 2 4 ; 4 , 4 - 5 ; 5,2.5.

142 R.J. Banks, Jesus and the Law, p.58. Similarly P. Garnet, a.c, pp.20-22 w h o states,
however, that the phrase "justification by works of the law" is still valid for Qum
ran: "In spite of the emphasis o n the covenant community, obedience was essen
tial if either community or the individual were to find acceptance with G o d " (p.
22).
143 Cf. R.J. Banks, o.c, pp.57f.
144 U. Wilckens,/eomtr, 1, EKK V I / 1 , 1978, p . 2 4 8 .
145 J . E . Worrell, Concepts of Wisdom in the Dead Sea Scrolls, Ph.D Diss. Claremont
Graduate School, 1 9 6 8 .
146 Cf. F. Notscher, Terminologie, p p . 3 8 - 4 8 , 5 0 - 6 3 , 7 1 - 7 6 ; A.M. Denis, Les themes de
connaissance dans le Document de Damas, 1 9 6 7 ; C. Romaniuk, " 1 ^ theme de
la sagesse dans les documents de Qumran", RQ9 (1978) 4 2 9 - 4 3 5 ; W.L. Lipscomb,
"Wisdom at Qumran", Israelite Wisdom, 1978, pp.277-285; M. Kiichler, Weisheits
traditionen, 1979, p p . 8 8 - 1 3 3 .
The Significance of the Sapiential Tradition 191
s c r i b e d t h e Q u m r a n C o m m u n i t y as " w i s d o m c o m m u n i t y " ' * ' . This

claim c a n b e s u b s t a n t i a t e d o n t h e basis of t h e s a p i e n t i a l p h r a s e o l
o g y w h i c h is diffused t h r o u g h o u t t h e Q u m r a n t e x t s ( § 1 1 . 2 . 1 ) ,
t h e o c c u r r e n c e of h t e r a r y genres w h i c h are c h a r a c t e r i s t i c of t h e
w i s d o m t r a d i t i o n , a n d t h e sapiential p r o p e n s i t i e s of d o c u m e n t s
like I Q S a n d C D w h o s e f u n c t i o n was t h e r e g u l a t i o n of t h e life of
t h e C o m m u n i t y ( § 1 1 . 2 . 2 . ) , t h e f r e q u e n c y a n d c o n t e n t of t h e peri
c o p e s r e l a t e d t o t h e w i s d o m t r a d i t i o n a n d of sapiential c o n c e p t s
( § 1 1 . 1 . 2 . ) , t h e claim of t h e C o m m u n i t y t o possess w i s d o m ( § 1 1 .
5.), t h e e m p h a s i s o n t e a c h i n g ( § 1 1 . 6 . ) a n d right e t h i c a l c o n d u c t
( § 1 1 . 7 . ) , a s w e h as o n t h e basis of t h e inevitable r e l a t i o n s h i p w i t h
t h e c o n t e m p o r a r y s a p i e n t i a l milieu'*®.
T h e possible s e l f - u n d e r s t a n d i n g of t h e Q u m r a n g r o u p as w i s d o m
c o m m u n i t y is especiaUy e v i d e n t in t h e use of t h e t e r m n x y , " c o u n -
s e l / c o u n c i r ' ' * 9 . T h e "piajj^Q^ clearly a t e r m of t h e w i s d o m t r a d i t i o n ,
a p p e a r s t o have b e e n o n e of t h e m o s t prestigious p e r s o n a g e s of
t h e C o m m u n i t y : h e was p r o b a b l y i d e n t i c a l w i t h t h e mebaqqer or
" g u a r d i a n " , t h e t e a c h e r of t h e C o m m u n i t y " " . T h e p e o p l e w h o
w a n t e d t o j o i n t h e C o m m u n i t y a r e c h a r a c t e r i z e d as possessing n y i
(cf. I Q S 1,11-13).
M. K u c h l e r c o n c l u d e s from this e v i d e n c e t h a t " d i e M o n c h s -
g e m e i n d e v o n Q u m r a n war ftir die d a m a h g e Zeit eine d e m o n s t r a
tive V e r w i r k l i c h u n g . . . einer a p o k a l y p t i s c h - w e i s h e i t h c h e n G r u p p e ,
w e l c h e in d e r B e m i i h u n g u m die ' E i n s i c h t des L e b e n s ' u n d das
'Wissen der E w i g k e i t ' v e r h a r r t e (vgl. I Q S 2,3) u n d so ' Z e u g e ( n )
d e r W a h r h e i t ' ( I Q S 8,6) sein w o U t e " " ' .
147 J.E. Worrell, o.c, pp. 120-154 passim, followed by M. Kiichler, o . c , pp.90f.
148 Cf. M. Hengel, "Qumran und der Hellenismus", BETL 4 6 ( 1 9 7 8 ) 3 3 3 - 3 7 2 . Cf. also
H. Lichtenberger, Studien, p . l 2 7 w h o states, following Hengel, that Jewish wisdom
and HeUenism prepared the way for an individualization which characterizes the
conditions for life in the C o m m u n i t y . J . E . Worrell, Concepts, p p . l 2 3 - 1 2 9 discusses
the testimonies of Josephus and Philo o n the sapiential background of the Commu
nity: Josephus mentions Judah the Essene w h o revealed mysteries and secrets
(BeU l,87fL) and refers t o the Essene knowledge of prophetic apothegms (BeU 2,
159); and PhUo adduces the Essenes as cardinal example for the most exceUent
sophia in Israel (Quod omnis 72-91). This evidence is, as WorreU admits ( p . l 2 8 ) ,
not conclusive as such, however.
149 C L J . E . WorreU, o.c, pp. 1 2 9 - 1 5 0 ; idem, "nSy: 'Counsel' or 'CouncU' at Qumran",
K r 2 0 (1970) 65-74.
150 CL G. Vermes, Dead Sea Scrolls, pp.22-25; idem, Qumran, p . 9 1 ; J . E . WorreU, o . c ,
p p . 1 5 0 - 1 5 4 ; W.L. Lipscomb, "Wisdom at Qumran", 1 9 7 8 , p . 2 7 7 .
151 M. Kiichler, Weisheitstraditionen, p.91.
192 Wisdom: Universal-Systematic Blueprint for Creation and Salvation
W.L. Lipscomb acknowledges the fact that numerous passages in the Qumran texts
employ wisdom terminology and reflect a concern for knowledge and t e a c h i n g ' 5 2 .
He disagrees, however, with the claim that such elements are really sapiential. He
states that they are neither sapiential on the grounds of gaining consistent personal
experience of the divine world order, nor are they sapiential o n the basis of form:
"The object of wisdom at Qumran was the revealed mysteries of God's predestined
plan of salvation, knowledge of sectarian doctrine" ( p . 2 7 8 ) . He believes that the em-
ploye<l sapiential terminology "provides only the external garb which clothes the
central concern of the sect about God's predestined plan and the imminent eschaton"
(ibid.). With regard to the ethical duahsm which others attributed to the wisdom tra
d i t i o n ' ^ 3 he says that in the sapiential tradition the d i c h o t o m y righteous/wicked is
gleaned from humanity's o w n experience of the divine world order, whereas in Qum
ran *he ethical dualism is divinely predestined truth revealed by God only to the true
Israel. He finally claims that there are not true wisdom texts among the scrolls of un
disputed Essene authorship (ibid.). The following arguments atiswer Limpscomb's
objections.
(1) Methodological difficulties in establishing the influence of the wisdom tradition
in a given text exist not orJy with regard to Qumran alone but also with regard to the
OT literature, i.e. such difficulties cannot be used as an argument. (2) It is true that
the form of a text and/or the endeavour to gain consistent personal experience of
the divine world order arc characteristic for wisdom. However, Qumran stands not
at the beginning of the wisdom tradition where the gaining of such an experience
was foundational, but at the end of the Jewish wisdom tradition where it was pos
sible to use such experiences which had been made by others. The Qunwanian world-
view (cL § 1 0 . 5 . 2 . , 11.3.) is an unambiguous example for this. (3) Lipscomb ne
glects to take into account the crucial fact that wisdom had been identified with
the law before the Qumran texts wore written. As a result, wisdom and doctrine
were not mutually exclusive. (4) The diversity of wisdom terms, the frequency of
their occurrence, the significance of clear wisdom emphases, the structure of much of
the life of the Community, and the explicit world-view prove that the employed sa
piential terminology is not just "external garb". (5) With regard to the dualism of the
Community many questions are stUl o p e n ' 5 4 so that we should be cautious not to
draw any inferences based o n its supposed origin. (6) Limpscomb's conviction that
there exist no true Qumranian wisdom texts is based, in his case, on a petitio princi
pii: all sapiential elements are "superimposed upon the esoteric sectarian doctrine of
an apocalyptic c o m m u n i t y " (p.278). Moreover, it seems to be clear that there are
some links between the wisdom tradition and the origins and concepts of apocalyp-
ric'55. (7) Finally, it is not possible any longer (i.e. after the publication of D / D 7,
152 CL W.L. Lipscomb, "Wisdom at Qumran", 1978, pp.277L

153 C L J . E . WorreU, Concepts, p p . 2 8 0 - 3 5 7 ; J.G. Gammie, "Spatial and Ethical Dualism
in Jewish Wisdom and Apocalyptic L i t e r a t u r e " , / B i 9 3 ( 1 9 7 4 ) 3 5 6 - 3 8 5 .
154 CL H. Lichtenberger, Studien, p p . 1 9 0 - 2 0 0 . CL also G. von Rad, Theologie. 2, pp.
2 1 4 - 2 2 1 ; idem, Wisdom, p p . 2 6 3 - 2 8 3 .
155 With respect to the relationship between wisdom and apocalyptic, Lipscomb is
ambiguous. He states on the one hand that wisdom was one of the factors which
contributed to the origin and development of apocalyptic thought ("Wisdom at
Qumran", p.282 n.7), but o n the other hand he says that P.von der Osten-Sacken
and K. Koch presented "cogent chaUenges" to G.von Rad's thesis that the origins
of apocalyptic thought may be seen in the wisdom Uterature (ibid.). See G. von
The Significance of the Sapiential Tradition 193
1982) to maintain that there exist no wisdom compositions of Qumranian origin:

4 Q 4 8 6 l 5 6 _ 4 Q 4 8 7 l 5 7 ^ 4 Q 4 8 9 1 5 8 are possibly sapiential compositions, and 4QShir,
representing'Hymns of the S a g e ' ' 5 9 , is clearly of Qumranian origin. And with regard
to texts where the Essene authorship is disputed (e.g. 4 Q 1 8 5 1 6 0 ) it has to be point
ed out that they were used and copied in Qumran and therefore must surely reflect
the self-understanding of the Community in some way.
It is true that it would be exaggerated to label the central concern of the Community
as sapiential. Therefore the objection to the classification of the Qumran group as
'wisdom community' might be warranted after all. But it is obvious that the Commu
nity belonged to the contemporary sapiential miheu just as the other Jewish groups
did and that it was strongly based upon, and molded by, wisdom perspectives.
T h e significance of w i s d o m for a p r o p e r u n d e r s t a n d i n g of t h e
Q u m r a n C o m m u n i t y is f u r t h e r u n d e r s c o r e d b y t h e fact t h a t t h e
"gift of k n o w l e d g e " w h i c h is n e a r l y exclusively d e s c r i b e d w i t h
p e r f e c t a in I Q H is h n k e d w i t h t h e e n t r a n c e i n t o t h e C o m m u n i t y .
T h e r e c e p t i o n of r e v e l a t o r y k n o w l e d g e coincides w i t h t h e " e i n -
m a h g e F a k t u m " of t h e e n t r a n c e i n t o t h e g r o u p ' ® ' .
T h u s , J . E . Worrell arrives at t h e c o n c l u s i o n t h a t " Q u m r a n ' s
Rad, Theologie, 2, p p . 2 1 4 - 2 2 1 ; idem. Wisdom, p p . 2 6 3 - 2 8 3 , and his critics P.von

der Osten-Sacken, Die Apokalpytik in ihrem Verhaltnis zu Prophetie und Weis
heit, Theologische Existenzheute 1 5 7 , 1 9 6 9 ; K. Koch, Ratios vor der Apokalyptik,
1 9 7 0 , pp.43-45; also F. Dexinger, Offene Probleme, 1 9 7 7 , pp.39-43. Recently I.
Gruenwald, "Jewish Apocalyptic Literature",/fiVRIV 11/19,1 ( 1 9 7 9 ) 9 2 L suggested
that apocalyptic should not be explained by either/or theories as it is to be viewed
within a framework which is by and large independent of Scripture. Gruenwald
states that if apocalyptic is to be viewed mainly in relation to Scripture, it should
be linked with "para-prophecy" which contains many wisdom elements. C. Miin
c h o w , Ethik, 1 9 8 1 , pp.l 2,113-117 demonstrated that the apocalyptic movement,
whole continuing the prophetic tradition, incorporated numerous sapiential ele
ments and concepts; cf. also H. Gese, "Wisdom", HBT 3 ( 1 9 8 1 ) 3 7 L ; C. Rowland,
OpenHeaven, 1982, pp.203-208.
156 4Q486: DJD 7 ( 1 9 8 2 ) 4-5 (M. BaUlet) going back, at least, to the first part of the
1st century B.C.
157 4 Q 4 8 7 : 0 / D 7 ( 1 9 8 2 ) 5-10 (M. BaUlet) consisting of 5 3 fragments which are mostly
too small to give any meaning. On caUigraphic grounds the fragments date around
70 B.C.
158 4 Q 4 8 9 : DJD 7 ( 1 9 8 2 ) 73-74 (M. BaUlet) consisting of 15 hymnic or sapiential
fragments. The script dates back to Herodian times (turn of era).
159 4QShira(510):/)/Z) 7 ( 1 9 8 2 ) 2 1 5 - 2 1 9 (M. BaUlet) dating into the last quarter of the
1st century B.C. These hymns are clearly of Essene character ( p . 2 1 5 ) . 4QShirh
( 5 1 1 ) : DJD 7 ( 1 9 8 2 ) 2 1 9 - 2 6 2 (M. BaUlet) with 2 2 4 fragments date to Herodian
times resembling the Teacher hymns.
160 CL H. Lichtenberger, "Eine weisheitliche Mahmede in den Qumranfunden (4Q-
185)",fl£7X 4 6 ( 1 9 7 8 ) 151-162.
161 CL H.W. \uhn, Enderwartung. p p . l 5 5 - 1 6 1 , referring to IQH 1,21; 7,26-27; 11,3-4.
9-10.15-17.27-28; 10,13-14.28-29; 14,13.
1 94 Wisdom: Universal-Systematic Blueprint for Creation and Salvation
terminological and structural implementations provide a prime

historical e x a m p l e of s a p i e n t i a l items g a t h e r e d i n t o a s u p e r i m
p o s e d s y s t e m a n d p e r s p e c t i v e . . . T h e C o m m u n i t y of Q u m r a n was
a ' w i s d o m c o m m u n i t y ' in t h e sense t h a t their c a t e g o r i e s for self-
u n d e r s t a n d i n g c a m e t h r o u g h t h e 'sapiential m i l i e u ' . T h e i r t e r m s of
self-designation a p p r o p r i a t e d w i s d o m c o n c e p t s for specific
ends"'®2.
11.1.2. The Qumranian world-view. The p e r i c o p e I Q S 3 , 1 5 - 4 ,

2 6 s h o w s a s t r i k i n g a c c u m u l a t i o n of a b s t r a c t t e r m s , a n d it is o b
vious t h a t t h e a n t h r o p o l o g i c a l t e r m i n o l o g y of this a n d of o t h e r
Q u m r a n t e x t s is closely l i n k e d w i t h t h a t of late w i s d o m . We find
a n effort t o e m p l o y a s y s t e m a t i c , even ' p h i l o s o p h i c a l ' , c o n c e p t u a l -
ity w h i c h is u n p r e c e d e n t e d in t h e H e b r e w language b e f o r e t h a t
t i m e ' ® ' . In I Q S 3 , 1 5 - 4 , 2 6 we have a n a t t e m p t to i n t e r p r e t "all
t h a t is a n d shall b e " (n'"nai m m , 3 , 1 5 ) , i.e. b e i n g a n d p r o c e s s ,
c r e a t i o n a n d h i s t o r y , o n t h e basis of a theological a p p r o a c h in a
systematic form.
In the words of M. Hengel, "bei den Essenern wird - m.E. zum ersten Mai in der
jiidischen Geistesgeschichte - ansatzweise ein 'System' universaler Weisheit vorgelegt,
das Gott, Himmel und Erde, Menschheit und Geschichte umfaBtund in dem alle Pha-
nomene von Natur - oder besscr Schopfung - und Geschichte ihren bestimmten Ort
zugewiesen erhalten" '
T h i s s y s t e m a t i c b l u e p r i n t of t h e C o m m u n i t y is, of c o u r s e , total
ly t h e o c e n t r i c : G o d ' s free c o u n s e l a n d r e v e l a t i o n is t h e basic a n d
c o n s t a n t p o i n t of d e p a r t u r e . " E r b e r u h t im voUen S i n n des Wortes
auf ' a p o k a l y p t i s c h e r Weisheit', die d e m N i c h t - E r w a h l t e n v e r b o r g e n
bleibt"'®'.
11.1.3. Origin of concepts. S o m e scholars p o i n t o u t paraUels

b e t w e e n t h e Essene a n d t h e g n o s t i c c o n c e p t of knowledge'®®. B u t
this view has b e e n r e j e c t e d o n g o o d g r o u n d s ' ® ' . T h e Q u m r a n dual-
162 J . E . Worrell, Concepts, p p . 3 9 0 - 3 9 3 .

163 Cf. M. llengeX, Judentum, p.396.
164 M. Hengel, "Qumran und der Hellenismus", BETL 4 6 ( 1 9 7 8 ) 3 5 2 .
165 M. Hengel, a.c, p . 3 5 3 ; cf. also C. Rowland, Open Heaven, pp.l 15-120.
166 Cf. K.G. Kuhn, "Die in Palastina gefundenen hebraischen Texte und das Neue
Testament", ZThK 41 ( 1 9 5 0 ) 203f.; C. Colpe, m RGG 2 ( 1 9 5 8 ) 1 6 5 1 .
167 Cf. H.W. Kuhn, Enderwartung, p. 142 (with regard to the hymns of the Community
in IQH), referring to the theological wisdom of the Palestiruan sources, the con-
Terms and Genres 195
ism has b e e n t r a c e d b a c k t o Iranian origins, b u t this d e r i v a t i o n has

n o t b e e n u n a n i m o u s l y a c c e p t e d either'®*.
T h e Q u m r a n i a n ' s y s t e m of universal w i s d o m ' has its s o u r c e in
the or t r a d i t i o n , especially late w i s d o m , a n d has parallels in
a n c i e n t o r i e n t a l wisdom'®^. T h e r e are m a n y c o m m o n p o i n t s be
t w e e n w i s d o m in Q u m r a n a n d w i s d o m in t h e O T : (1) t h e p r a c t i c a l
c h a r a c t e r of w i s d o m , (2) t h e c o n c e p t of w i s d o m as t h e p r i n c i p l e
of a m o r a l l y c o r r e c t ' hfe, (3) t h e reference t o G o d as the o n e w h o
possesses t r u e w i s d o m in a u n i q u e w a y , (4) t h e t h o u g h t t h a t marl's
w i s d o m is b u t t h e p a r t i c i p a t i o n in G o d ' s w i s d o m , (5) t h e r e l a t i o n
s h i p b e t w e e n sin a n d folly, (6) t h e c o n v i c t i o n t h a t w i s d o m n o t
o n l y assures t h e h o n e s t y of m o r a l life b u t also g u a r a n t e e s eternid
life, ( 7 ) t h e n o t i o n t h a t w i s d o m is t h e highest v a l u e " " . T h e differ
ences b e t w e e n b i b h c a l a n d Q u m r a n i a n w i s d o m " ' can be e x p l a i n e d
o n t h e basis of the exclusive s e l f - u n d e r s t a n d i n g of the C o m m u n i t y
w i t h its a p o c a l y p t i c - e s c h a t o l o g i c a l e m p h a s e s .
11.2. Terms and Genres
11.2.1. Wisdom terms. Scholars have l o n g r e c o g n i z e d t h e fact

t h a t t h e Q u m r a n t e x t s use sapiential v o c a b u l a r y w i t h a r e m a r k a b l e
f r e q u e n c y ' 2 . Especially t e r m s of c o g n i t i o n are n u m e r o u s : yT"'^'
cepts of 'knowledge' and 'insight' in the apocalyptic hterature as prerequisites for

understanding the "revelational knowledge' in IQH ( p p . 1 4 2 - 1 5 4 ) . Cf. also J . E . Wor
rell, Concepts, p . 2 0 3 ; B. Reicke, "Traces of Gnosticism in the Dead Sea Scrolls?",
NTS 1 ( 1 9 5 4 / 5 5 ) 1 3 7 - 1 4 1 ; idem, "Daât and Gnosis in Intertestamental Utera
ture", 1 9 6 9 , p p . 2 4 6 - 2 5 0 .
168 Cf. the discussion in H. Lichtenberger, Studien, p p . 1 9 6 - 2 0 0 . CL B. Otzen, "Old
Testament Wisdom Literature and Dualistic Thinking in Late Judaism", 5 VT 28
( 1 9 7 5 ) 146-157; J.G. Gammie, "Spatial and Ethical D u a l i s m " , / B i 9 3 ( 1 9 7 4 ) 356-
3 8 5 ; J . E . WorreU, o.C, p p . 2 8 0 - 3 5 7 ; W.L. Lipscomb, "Wisdom at Qumran", p . 2 7 8 .
169 CL .M. Hengel, Judentum, p . 3 9 6 ; idem, "Qumran", BETL 4 6 ( 1 9 7 8 ) 3 5 3 .
170 CL C. Romaniuk, "Le theme de la sagesse", RQ 9 ( 1 9 7 8 ) 4 3 3 L
171 In the biblical tradition wisdom is avaUable to everyone, whereas in Qumran it is
only for the members of the Community. Wisdom as direct object of praise, not
u n c o m m o n in the biblical tradition, is rare in Qutruan, as is the poetic personifica
tion of wisdom. Also, in Qumran we have not found the phrase that the fear of
the Lord is the beginning of wisdom, which is so frequent in Prov and Sir.
172 CL K. Notscher, Terminologie, pp.38-79; H.W. Kuhn, Enderwartung, pp.139-141;
S. Wagner, "yT' in den Loblicdern von Qumran", Bibel und Qumran, KS H. Bardt-
kc, 1 9 6 8 , p p . 2 3 2 - 2 5 2 ; J . E . WorreU, Concepts. p p . l 8 l - 2 3 6 ; B. Reicke, "Daât und
nv-^'\ n W . V^'''^ n . ^ n ' " D = n ' ' « n a D n " ^ ^ 3 ^ " ° ^ ^ n u ^ a ' "
naTy'®^ n a i ^ n a " ' , n ' i n ' * * . A t t e m p t s t o differentiate the mean-
Gnosis". 1 9 6 9 , pp.246-249; C. Romaniuk, a.c, p p . 4 2 9 - 4 3 5 ; M. Kuchler, W w -

heitstraditionen, pp.88-91.
173 y i i occurs 7 3 x in IQH, 2 0 x in CD, and in IQpHab 7,2.4; IQS 4 , 2 5 . 2 6 ; 5,11.19;
6,25; 8 , 1 8 ; 10,16; IQM 10,16; 11,15; 1 3 , 3 ; 18,10; IQSa 1,10.10.28; 1Q18 1,2;
1Q22 1,11; 1Q27 f l 1,3.4.8; 2 , 1 1 ; 1Q34 f3 2,3.7; 1Q36 1,4; 2 1 , 1 ; 2 Q 2 2 1 2,1;
3 Q 1 4 l l , l ; 4 Q F l o r 5,3;4Q180 f2-4 2 , 1 0 ; 4 Q 1 8 1 2 , 5 , 4 Q 4 9 1 f 11 1 , 2 3 ; 4 Q 1 6 0 1,5;
f3-4 2,5; 4 Q 1 7 7 f l - 4 , 1 2 ; 4 Q 1 8 5 f l - 2 2 , 7 . 1 5 ; 3 , 1 3 ; 4 Q 5 0 2 f28,2; 4 Q 5 0 3 4 , 7 ; f 5 1 -
5 5 , 9 . 1 3 . 1 4 ; f 7 2 , 2 ; 4QDibHama f l - 2 2,10; f4,5.14; f8 recto 10; 4QDibHam<: f l 3 1 -
132,10; 4QPrFetesh f l , l ; f2,4.5; 4QShirt> f2 1,2; 2,6.9; f 4 2 , 7 ; f 4 8 - 5 1 2 , 7 ; l l Q P s a
1 8 , 2 . 2 . 3 . 4 . 4 . 1 2 . 1 3 ; 19,2; 2 1 , 1 3 ; 2 6 , 1 2 . Total: 161 occurrences.
174 nyT occurs 17x in I Q S , 17x in IQH, and in IQpHab 11,1; IQM 17,8; IQSb 4,27;
5 , 2 5 ; CD 2 , 3 . 4 ; 10,10; 1Q36 12,2; 4 Q 5 0 2 f l 0 , 3 ; 4 Q 5 0 3 4 , 4 ; 4QShirt> f2 1,6; f l 8
2,8; f l 9 , 3 ; f 2 8 - 2 9 , 3 ; f43,2; f63-64 2,4; f71,4; f 9 3 , l ; f 9 6 , 4 ; f l 2 4 , 3 ; f l 3 1 , 2 ; 4QS1
39 fl 1,18; 4 0 f 2 4 , 2 ; 4QpPsa f l - 2 1,19; 4QDibHama 8 recto 5 ; 6 Q 1 8 5 , 3 ; 1 IQPs^
1 9 , 1 4 ; 2 6 , 1 1 . Total: 6 2 occurrences.
175 n y T occurs in I Q S 3 , 1 5 ; 7,4; 9 , 1 8 ; 1 1 , 6 . 1 5 . 1 8 ; IQH 1,26; 11,8.28; 12,10; 14,25;
f4,15; f8,9; CD 15,15; 2 0 , 5 ; 1Q27 fl 1,7; 4QDibHama f4,4; 4QDibHamC f l 3 1 - 1 3 2 ,
9;4QShira f l , 2 ; 4 Q S h i r b f l , 8 ; f l 4 3 , 2 . Total: 21 occurrences.
176 I ' a o c c u r s 16x in IQH, 12x in CD, 5 x in IQS, and in IQSa 1,5.28; 1Q27 fl 1,3;
1Q34 f3 2 , 3 . 4 ; 2Q27 1,4; 4 Q 1 6 0 f3-4 2 , 6 ; 4 Q 1 8 6 f2 1,1.1; 4QpNah f3-4 2 , 5 ;
3 , 1 . 4 ; 4QDibHama f l - 2 2,17; f 6 , 3 . 4 ; 4 Q 4 8 5 f l , 6 ; 4 Q 4 8 7 f l 7 , 2 ; 4QPrFetesC f4,4;
f l 2 l , 1 3 ; f 9 7 - 9 8 1,2.4, 5 Q 1 3 , 1 . 9 . Total: 55 occurrences.
177 n J ' a occurs 17x in IQH, and in IQS 4 , 3 ; 1 1 , 1 ; IQM 1 0 , 1 0 . 1 6 ; C D 5,16.1 7; 1Q29
13,2; 1Q40 1 , 3 ; 4 Q 1 5 8 f l - 2 , 8 ; 4Q5q2 f 2 , 4 ; 4 Q 5 0 3 f 5 1 - 5 5 , 1 3 ; f 2 1 6 , 3 ; 4QDibHama
f5 2 , 8 ; f8 recto 5; 4QPrFetes<: f l 2 2 , 9 ; 4QShira f l , 6 ; 4QShirb f l 8 2,6.8; f48-51
2,1; f 186,1. Total: 37 occurrences.
178 Dan occurs in CD 6 , 3 ; IQSa 1,28; 2 , 1 6 ; IQH 1,35; 3 , 1 4 ; l l Q P s a 2 7 , 2 .
179 nasnoccurs 8 x in IQH, and in IQS 4,3.18.22.24; CD 2,3; 4Q487 f2,8; 4QPr-
FetesC f l 6 , 7 ; f 5 5 , 2 ; l l Q P s ^ 1 8 , 3 ; 2 6 , 1 4 . Total: 18 occurrences. The relatively
tare occurrence of D3n/naDn is t o be explained by (1) the effort to avoid the
official Pharisaic use of the term on the basis of Qumran's purist reaction (cf. J.E.
Worrell, Concepts, p p . 1 5 4 , 1 8 3 - 1 8 6 ) , and (2) the emergence of the noetic-reflective
perception and the resulting greater differentiation of the revealed 'knowledge' to
which the old term n a s n could n o longer do justice (cf. M. Hengel, Judentum,
p.402 n . 6 5 1 ; a l s o M. Kuchler, Weisheitstraditionen, p.89).
180 "psu? occurs, as verb and noun, 29x in IQH, 15x in I Q S , and in CD 1 3 , 7 . 1 1 ; IQSa
1,7.17; IQM 10,10; 4QS1 39 fl 1,21; 4 Q 1 8 4 1 , 1 3 ; 4 Q 1 8 5 f l - 2 1 , 1 3 ; 4 Q 5 0 2 f2,4;
l l Q P s a 18,5; 19,3. Total: 55 occurrences.
181 "p'lDUâ occurs in IQS 3 , 1 3 ; 9 , 1 2 . 2 1 ; IQSb 1,1; 3 , 2 2 ; 5,20; CD 1 2 , 2 1 ; 13,22;"lQH
f8,10;4QShira f l - 4 ; 4 Q S h i r b f2 1,2. Total: 11 occurrences.
182 n a i y occurs in IQS 4 , 6 . 1 1 ; 1 0 , 2 5 ; 11,6; IQH 1,35; 2,9; CD 2 , 4 ; IQpHab 7 , 1 4 ;
4 Q 4 9 1 f l l 1 , 1 0 ; 4 Q 5 0 2 f l 6 , 3 . Total: 10 occurrences.
183 n2U7na occurs 13x in IQH, lOx in IQM, 8 x in IQS, and in IQpHab 3,5; CD 2,6;
1Q29 13,4; 4QFlor 1,8.9; 4QMa 12; 4QDibHama f4,4; f6.2; f 2 4 , 3 ; 4Q491 f8-10
1,12; f l 4 - 1 5 , 8 . 8 ; 4 Q 4 9 8 f3 1,3; 4 Q 5 0 2 f6,2; 4 Q 5 0 3 f 5 1 - 5 5 , 1 3 ; 4QPrFetesC f23
1,2; 4QShirh f22,4; f 2 3 , 4 ; f26,2; f42,7; f63-64 2 , 3 ; f l 0 0 , 2 . Total: 5 3 occurrences.
184 nmin occurs in IQS 10,24; 11,6;CD 2,3.
Terms and Genres 197
ing of these t e r m s ' * ' s h o u l d n o t be carried t o o far since t h e y a r e ,

in t h e Q u m r a n c o n t e x t , n e a r l y s y n o n y m o u s ' * ® . T h e y d e m a r c a t e
t h e s p h e r e in w h i c h "alles Wichtige a n Wissen u n d E r k e n n t n i s vor
sich g e h t " u n d c h a r a c t e r i z e the C o m m u n i t y as t h e place " a n d e m
e n t s c h e i d e n d e s Wissen v o n G o t t g e s c h e n k t , v o n d e n M o n c h e n auf-
g e n o m m e n u n d g e h i i t e t u n d m i t e i n a n d e r im ' W e i s h e i t s r a t ' ( I Q S
1 0 , 2 4 ) e r w o g e n w i r d " ' * ' . T h e a b o v e - m e n t i o n e d g r o u p of t e r m s
possesses t h e greatest w e i g h t in Essene t h e o l o g y ' * * .
The frequent occurrences of wisdom terms in IQH is particularly remarkable. The

roots jn"), •|"'3, D3n and their derivates occur 171 times in IQH, fragments
included, in most cases referring to the "gegenwartige Sein des Qumranfrommen in
der Gemeinde"189. Thus we find the "Hymnik als locus der Erkenntnis-Reflcx-
i o n " ' 9 0 which is rather typical for the concept of wisdom as gift in the apocalyptic
tradition. The use of y T i n IQS shows a "definite predilection for practical impti-
cations"!^ 1.
O t h e r i m p o r t a n t w i s d o m terms are n s y ' ^ ^ , n D ' ^ ' , a n d la*?'^*.
185 Cf. F. Notscher, Terminologie, pp.44-63; J.E. Worrell, o . c , p p . 1 8 7 - 2 1 2 ; C. Rom

aniuk, "Le theme de la sagesse", RQ 9 ( 1 9 7 8 ) 4 2 9 4 3 3 .
186 CL C. Romaniuk, "Theme", RQ 9 (1978) 4 3 3 ; M. Kiichler, Weisheitstraditionen,
p.90; already observed by H. Braun, Radikalismus, 1, p . 2 2 n.4. See for example the
combination of sapiential terms in IQH 11,27-28.
187 M. Kuchler, o . c , p.90.
188 CL M. \ienge\, Judentum, p . 4 0 1 .
189 H.W. Kuhn, Enderwartung, p. 1 4 0 ; he mentions 100 occurrences in the "Commuruty
hymns' and 20 occurrences in the "Leacher hymns' (including the references of
n'PJ). obviously not including the fragments.
190 M. Kuchler, o . c , p.90.
191 B. Reicke, "Daât and Gnosis", 1969, pp.247f.
192 n x y occurs 4 0 x in IQS, lOx in IQH, 5x in IQpHab, and in IQSa 1,3.26.27; 2,
2 . 9 . 1 1 ; IQSb 3 , 2 8 ; 4 , 2 4 . 2 6 ; 6 , 2 5 ; C D 5,17; 12,8; 1 3 , 1 7 ; 2 0 , 2 4 ; IQM 3,4; 1 3 , 1 1 ;
1Q14 10,6; 1Q38 8 , 1 ; 4QFlor 1,17.17; 4Qplsd 1,2; 4 Q 5 0 2 f 3 0 5 , l ; 4QpNah 2,5.6.
9 ; 3,7.8; 4QpPsa 2 , 1 9 ; 4 Q 4 9 I f l l 1,11; 4QShir'> f 2 3 , l ; f48-51 2 , 1 ; 4 Q 5 1 5 f l , 2 . 2 ;
f 2 3 , l ; 5Q18 1,2. T o t a l : 8 0 occurrences.
193 n o o c c u r s 29x in IQH, lOx in IQS, and in CD 14,10; 19,36; IQM 13,9; 1Q88
8 , 1 ; 1Q46 1,1; 4 Q 1 8 0 1,10; 4 Q 4 8 6 f l , 5 ; 4 Q 4 9 1 flO 2,17; 4 Q 5 0 2 f l 9 , l ; f23,4;
f24,4; f l l 6 , 2 ; f l 7 7 , l ; 4QDibHama f4,21; 4QShirl' f l O , l l ; f26,3; f 2 8 - 2 9 , 3 ; f44-47
1,2; f52-59 3,5; f63 3 , 2 ; f63-64 2 , 1 ; 4 Q 5 1 2 3 , 1 3 . Total: 61 occurrences. On nSJ?
and/or "nO cL J.E. Worrell, Concepts, p p . l 2 9 - 1 5 0 ; idem, "riSy:'Counsel' or
'CouncU' at Qumran", VT 20 ( 1 9 7 0 ) 65-74; O. Betz, Offenbarung, pp.50-53.
194 Ta'? occurs in IQS 3 , 1 3 ; 9 , 1 3 ; IQSa 1,7; IQH 2,17; IQM 6 , 1 2 . 1 3 ; 10,2.10; 14,6;
4 Q 1 6 9 f3-4 2 , 8 ; 4 Q 4 9 1 f8-10 1 , 4 ; 4 Q 4 9 5 f 1,2. Total: 12 occurrences. On "ra'? and
other terms for teaching ( y 7 i n , VZiTi, '?'>DU;r!) see J.E. WorreU, o . c , pp. 156-
160.
198 Wvidom: Universal-Systematic Blueprint for Creation and Salvation
Wisdom metaphors include the water imagery'^' and, further,

t e r m s like " l i g h f ^ ^ S a n d " w a y " ' ^ ' .
11.2:2. Wisdom genres. T h e C o m m u n i t y R u l e I Q S has b e e n

d e s c r i b e d as " a t e a c h e r ' s m a n u a l a u t h o r i z e d b y t h e R a b b i m a n d
i n t e n d e d t o p r o v i d e m a t e r i a l from w h i c h t h e I n s t r u c t o r c o u l d
d r a w in his d i d a c t i c w o r k a n d material w h i c h m i g h t serve t o re
m i n d h i m of t h e k i n d of b e h a v i o u r t h e R a b b i m e x p e c t e d of
h i m " ' ^ * . If this is a c o r r e c t e v a l u a t i o n of I Q S ' ^ , it is o b v i o u s t h a t
I Q S has t o be r e g a r d e d as b e l o n g i n g t o t h e w i s d o m t r a d i t i o n . It
seems t h a t C D 1 3 - 1 6 is t h e fragment of a ' C o m m u n i t y R u l e '
tooÔO.
A n o t h e r w i s d o m g e n r e is t h e sapiential p o e m , r e p r e s e n t e d b y
4Q1842'" a n d 4Q185202. j h e t e x t s 4 Q 4 8 6 , 4 Q 4 8 7 , 4 Q 4 8 9 , a n d
4QShir a r e p r o b a b l y w i s d o m p o e m s w i t h a h y m n i c c h a r a c t e r .
195 Terms like "fountain", "spring": ] ' y a o c c u r s in IQS 3 , 1 9 ; 1 0 , 1 2 ; 11,7; IQH 1,5;
5 , 2 6 ; 6 , 1 7 ; 8 , 6 . 1 2 ; 1 2 , 1 3 ; 1Q35 2 , 1 ; 1Q36 1 2 , 2 ; n p a o c c u r s 17x in IQH, and in
IQS 3 , 1 9 ; 1 0 , 1 2 ; 11,3.5.6.; IQM 7,6; IQSb 1 , 3 . 6 ; 3 , 1 9 ; 1Q16 8 , 2 ; 4 Q D i b H a m a f l -
2 5 , 2 ; 4QShirb f 4 4 4 7 1,1; f52-59 3 , 2 ; f63 3 , 1 ; 4QOrdC fl 1,4. Total: 3 2 occur
rences.
196 - n K o c c u r s as noun 16x in I Q S , lOx in IQH, lOx in IQM and in CD 5 , 1 8 ; 1 3 , 1 2 ;
1Q14 2 2 , 2 ; 1Q27 fl 1,6; 4QFIor f l - 2 l,9;4QpIs<l 1 , 6 ; 4 Q S 1 4 0 f 2 4 , 4 ; 4 Q 1 7 7 f l - 4 ,
8; flO-11,7; f l 2 - 1 3 1,7.11; 4 Q 1 8 6 f l - 2 1,13; 4 Q 1 8 6 fl 2,7; 3 , 6 ; 4 Q 4 8 7 f37,2;
4 Q 4 9 1 f8-10 1 , 1 4 ; 4 Q 4 9 7 f 9 , 2 ; 4 Q 5 0 3 3 , 9 . 1 0 ; 4 , 1 . 2 . 5 ; 8 , 8 . 9 . 1 0 ; 1 1 , 2 ; f l O , l ; f l 3 ,
1.2; f l 8 , 3 ; f24-26,7; f 2 1 - 2 2 , l ; f l 4 , l ; f l 5 - 1 6 , 6 ; f l 9 , 2 ; f 5 1 - 5 5 , 6 . 8 . 1 4 ; f56-58 2 , 2 ;
f 6 5 , 3 ; f 2 1 5 , 7 ; 4QShira f l , 7 ; f 6 , l ; 4QShirl> f2 1,4; 4 Q 5 1 2 f l 9 1 , l ; f 2 2 7 , 3 ; 4 Q 5 1 7
f l 6 , 2 ; 8Q5 1,3; 1 IQPs^ 2 6 , 1 1 ; 2 7 , 2 . 2 . Total: 8 7 occurrences.
197 -jni occurs 4 3 x in IQS, 23x in IQH, 2 2 x in C D , and in IQM 3 , 1 0 ; 14,7; IQSa
1,2.17.28; IQSb 6 , 2 2 ; 1Q17 1,4; 1Q19 1,3; 1Q22 2,8; 1Q30 2 , 2 ; 2 Q 2 2 2 , 3 ; 4 Q F l o r
f l - 2 l , 1 4 ; 4 Q p I s b 1,5; 4Qpls<: 1,3; 4 Q 1 5 8 f l - 2 , 1 0 ; 4 Q 1 7 6 f 18,2; 4QS1 39 fl 1,22;
4 0 K 4 , 7 ; 4 Q 1 8 3 fl 2 , 5 ; 4 Q 1 8 4 f l , 8 . 9 . 9 . 1 4 . 1 6 . 1 7; 4 Q 1 8 6 f l - 2 2 , 1 ; 4 Q 4 8 6 f l , 3 ;
4 Q 4 9 1 f8-10 1 , 5 ; 4 Q 4 9 7 f 6 , 2 ; 4 Q 4 9 9 f 5 , 2 ; 4 Q 5 0 2 fl 19,1; 4QDibHama f l - 2 5 , 2 0 .
2 0 ; f 4 , 1 3 ; f8 recto 13; f 1 7 2,4; 4QDibHamt' f l 2 1 , l ; 4QPrFetesC f 2 9 6 , l ; 4QShira
f l , 9 ; 4QShirt' f2 1,6; f 1 0 , 8 ; f 6 3 3 , 3 ; 4 Q 5 1 7 f l 7 , 2 ; l l Q P s a 2 1 , 1 3 ; 2 2 , 1 0 ; 2 7 , 3 . Total:
134 occurrences.
198 E.V.Koop, Form Critical Study. 1 9 7 2 , p.335 (conclusion).
199 Roop's study is approvingly quoted by H. Lichtenberger, Studien, pp.35f.
200 CL H. Lichtenberger, o.c, p . 3 7 .
201 Classified as a "short sapiential p o e m " by R.D. .Moore, "Personification of the Se
duction of Evil: 'The Wiles of the Wicked Woman' ", RQ 10 ( 1 9 8 1 ) 5 0 5 . CL also G.
Vermes, Dead Sea Scrolls, p.255.
202 CL H. Lichtenberger, "Mahnrede", BETL 4 6 ( 1 9 7 8 ) 151-162; G. Vermes, o.c,
p.257.
Wisdom, God, and Creation 1 99
Several t e x t s have b e e n classified as " w i s d o m t e x t s w i t h a di

dactic nature"203 : 1 Q 2 6 , 4QOrNab, 1 IQPs''DavComp.
T h e a s t r o n o m i c a l - a s t r o l o g i c a l fragments of 4 Q 1 8 0 , 4 Q 1 8 6 ,
4 Q 2 4 7 , 4 Q 2 6 0 , 4 Q 3 1 7 , 4 Q 3 8 4 - 3 9 0 c a n be a t t r i b u t e d t o w i s d o m
genres as well^"*.
N o p r o v e r b i a l t e x t s h a v e b e e n f o u n d in Q u m r a n w h i c h is r a t h e r
s u r p r i s i n g w h e n w e c o n s i d e r t h e large i n f l u e n c e of t h e w i s d o m tra
d i t i o n o n t h e C o m m u n i t y . T h e fact t h a t Q u m r a n seems t o have
h a d n o r o o m "fiir die L e b e n s w e i s h e i t d e r S p r i i c h e u n d i i b e r h a u p t
fiir e i n e geschliffenere F o r m u l i e r u n g d e r L e b e n s r e g u l a t i v e in
S e n t e n z e n u n d B i l d w o r t e n , w e l c h e aus sich selbst s p r e c h e n u n d
k o n t e x t u n a b h a n g i g s i n d " ^ " ' , can b e e x p l a i n e d (1) b y t h e great
i m p o r t a n c e of t h e m a n u a l s I Q S a n d C D for t h e C o m m u n i t y , a n d
(2) b y t h e u r g e n t r e f e r e n c e of all individual a c t i o n s t o t h e great
d e c b i o n s of t h e n e a r f u t u r e .
11.3. Wisdom, G o d , and Creation
11.3.1. Theocentric wisdom. In t h e Q u m r a n t e x t s , t e r m s a n d

c o n c e p t s of k n o w l e d g e are o f t e n l i n k e d w i t h a r e f e r e n c e t o
Godô®. G o d is t h e m y m ba, t h e " G o d of k n o w l e d g e " ( I Q S 3 ,
1 5 ; I Q H 1,26; 1 2 , 1 0 ; 14,15). G o d is t h e n y 7 n p n , t h e " s o u r c e
of k n o w l e d g e " ( I Q S 1 0 , 1 2 ; 1 l , 3 ; c f . I Q H 2 , 1 8 ; 5 , 2 6 ; 8 , 6 ; 1 2 , 2 9 ) .
H e possesses k n o w l e d g e , a n d h e passes o n k n o w l e d g e . G o d is
o m n i s c i e n t ^ ' . T h e s y s t e m a t i c ' b l u e p r i n t ' of t h e Essenes is t o t a l l y
t h e o c e n t r i c : t h e p o i n t of d e p a r t u r e is G o d ' s free c o u n s e l a n d rev
elation^"*.
203 Cf. M. Kiichler, Weisheitstraditionen. p. 106.

204 Cf. M. Kuchler, o.c., p . l 0 8 .
205 M. Kiichler, o.c, p.96.
206 Cf. IQS 3 , 1 5 ; 4 , 3 . 4 . 1 8 . 2 2 ; 1 0 , 1 2 ; 1 1 , 3 . 1 8 . 1 9 ; CD 2,3-4; IQpHab 7,14; IQH 1,7.
8 . 1 4 . 1 9 . 2 1 . 2 6 ; 2 , 1 8 ; 4 , 1 3 ; 5 , 2 6 ; 7,27; 8,6; 9 , 1 7 . 2 3 . 3 1 ; 10,14; 1 1 , 8 . 9 . 1 2 . 1 6 . 2 7 . 2 8 ;
1 2 , 1 0 . 1 1 . 1 3 . 2 9 ; 1 3 , 8 . 1 3 ; 1 4 , 8 . 1 2 . 2 7 ; 1 5 , 1 2 ; 4 Q 1 8 5 1,14; 2 , 1 1 ; 4QShira 1,2; 4Q-
Shirb f l , 7 - 8 ; f2 1,6.7; 2,7-9; f l 8 2 , 8 ; f29,3; f 4 9 , l ; f63-64 2 , 4 ; f63 3,1-4; f 9 6 , 4 .
207 Cf. CD 2,6-8; IQM 1 8 , 1 0 ; IQH 1,7; 7 , 1 3 ; 9 , 1 2 . 1 7 - 3 0 .
208 Cf. M. Hengel, "Qumran", BETL 46 ( 1 9 7 8 ) 3 5 3 . Cf. also F. Notscher, Termino
logie, pp.40f.; J . E . Worrell, Concepts, p . 2 0 4 ; M. Hengel, Judentum, p . 4 0 2 . A.M.
Denis, Les themes de connaissance, p.78 demonstrates that in CD knowledge is
derived from God himself.
11.3.2. The order of creation. I n several passages a special func

t i o n a l r e c o g n i t i o n w i t h r e g a r d t o c r e a t i o n is given t o G o d ' s w i s d o m
and knowledge.
In IQS 3,15-18 we read that "from the God o t knowledge ( m j 7 7 n bn) comes
all that is and shall b e f T T T I J I m i n ) . Before ever they existed he established
( I ' a n ) their whole design ( o n S U ^ n a ) , and when, as ordained for them, they
c o m e into being, it is in accord with his glorious design ( 1 7 1 2 3 naii'n WD) that
they accomplish their task without change. The laws of all things ( "piO ' U S t f f a )
are in his hand and he provides them with all their needs". - In IQH 1,7.14^09 ^
stated in a similar marmer that "by your wisdom ( n S n a D n a ) all things.exist from
eternity, and before creating ( N T S ) them y o u knew their works for ever and ever ...
You have fashioned ( ] 1D) all their inhabitants according t o your vidsdom (n 3 n a 3n 3)".
In the 'Hymn to the Creator' wc read: "Separating light from deep darkness, by
the knowledge o f his mind ( la"? n y 7 3 ) he established ( p s a ) the dawn . . .
Blessed be he w h o makes (nU?y) the earth by his power, establishing ( ] ' ' 3 a )
the world in his wisdom ( i n a 3 i n 3 ) . By his understanding ( i n J 1 3 n 3 ) he
stretched out the heavens" (I IQPs* 26,4-8).
T h e o r d e r of t h e w o r l d c r e a t e d b y G o d ' s w i s d o m is e x p r e s s e d
in I Q H 1,7-15; 1 2 , 5 - 1 1 w i t h p h r a s e s h k e " t h e l a w ( u s u ^ a ) of t h e
s p i r i t s ' " " t h e laws ( D ' > p i n ) of t h e m i g h t y w i n d s " , " t h e p a t h s
( n i 3 ' ' n 3 ) of t h e s t a r s " , " t h e laws ( n i p i n ) of t h e great light of
h e a v e n " , " t h e s t a t u t e ( T i 3 n ) a n d signs of e v e r y d o m i n i o n " ,
" t h e certain law ( n a i a x a i i 3 n ) " , " t h e p r e c e p t w h i c h is a n d
shaU be for ever a n d ever w i t h o u t e n d ( n K ' ' n i n u n n7iyn
m n n ) " . It has b e e n observed already that p i n a n d D S B ' a a r e often
u s e d as d e s i g n a t i o n s of t h e o r d e r of c r e a t i o n set u p b y G o d ^ ' " .
T h e u n i v e r s a l i t y of w i s d o m is n o t a p r o m i n e n t c o n c e p t ; it is i m
pUed in I Q S 3 , 1 5 ; I Q H 9 , 1 7 2 " .
11.3.3. Sapiential personifications. J.A. Sanders pointed out

t h a t l l Q P s * 18 (= Ps (syr) 2) has close c o n n e c t i o n s w i t h w i s d o m
s p e c u l a t i o n , p r o b a b l y even i m p l y i n g t h e p e r s o n i f i c a t i o n of wis-
d o m ^ ' ^ . T h e Q u m r a n i a n origin of this p e r i c o p e is d i s p u t e d ^ ' ' .
209 See also IQH 12,5-11; 13,8-10.13.

210 Cf. supra, p . l 7 1 with n.23 and §10.5.1-2.
221 Cf. M. Kiichler, Weisheitstraditionen, p . 9 4 w h o points o u t that "eine universale
Ptasenz der 'Weisheit' bei d e n Menschen wie in Sir 1,10; Bar 3,38 ist undenkbar".
2 1 2 J . A . Sanders, " T w o Non-Canonical Psalms in l l Q P s ^ " , ZAW 76 ( 1 9 6 4 ) 57-75;
idem, DJD 4 ( 1 9 6 5 ) 6 9 ; cf. also J.C.H. Lebram, "Die Theologie der spaten Chok-
ma", ZÎV 77 ( 1 9 6 5 ) 202-21 1, here 202L
213 J . A . Sanders, DJD 4 ( 1 9 6 5 ) 6 9 states that "there is nothing of necessity Qumran
ian in the psalm". Similarly D. Liihrmann, "Ein Weisheitspsalm aus Qumran ( 1 1 -
Wisdom, Revelation, and the Covenant 201
S a n d e r s asserts t h a t t h e p e r s o n i f i c a t i o n of w i s d o m is n o t f o u n d in
a n y o t h e r Q u m r a n t e x t ^ ' * . T h e a b s e n c e of t h e p e r s o n i f i c a t i o n or
h y p o s t a t i z a t i o n of w i s d o m has b e e n o b s e r v e d b y o t h e r s as w e U ^ ' ' .
T h i s a b s e n c e can b e e x p l a i n e d by p o i n t i n g o u t (1) t h a t t h e fem
i n i n e h y p o s t a s i s of G o d p r o b a b l y a p p e a r e d as t o o m y t h o l o g i c a l
for t h e C o m m u n i t y , (2) t h a t s u c h a p e r s o n i f i c a t i o n was superflu
ous as t h e C o m m u n i t y itself claimed a r a t h e r close a n d i n t i m a t e
fellowship w i t h G o d , a n d (3) t h a t t h e r f o r e a p e r s o n i f i c a t i o n or
h y p o s t a s i s did n o t fit i n t o t h e s t r i c t o u t l i n e s of Essene theology^'®.
11.4. Wisdom, Revelation, and the Covenant
11 .4.1. Revealed wisdom. For the Q u m r a n C o m m u n i t y the

p r e s e n t a e o n is c h a r a c t e r i z e d b y a f u n d a m e n t a l lack of w i s d o m .
T h e w i c k e d of Israel w h o are t h e sons of d a r k n e s s walk in t h e
spirit of f a l s e h o o d , w h i c h is t h e spirit of folly ( I Q S 4 , 2 4 ) , per
f o r m i n g d e e d s of foHy ( I Q H 4 , 8 ; 1 3 , 4 ) . It is o n l y t h e C o m m u n i t y
w h i c h possesses w i s d o m , revealed b y G o d . T h i s distinctive w i s d o m
w h i c h s e p a r a t e s t h e C o m m u n i t y from t h e rest of Israel is express
ed a n d c o n t a i n e d in t h e " m y s t e r i e s " (o'Tn ) of G o d . A n d in t h e
c o n t e x t of t h e C o m m u n i t y t h e •"'H c o r r e s p o n d to t h e divine
Thus it can b e said t h a t " w i s d o m a n d r e v e l a t i o n b e c o m e spe

cialized correlatives in t h e Scrolls, w i t h i n s p i r a t i o n as m u c h posses
sion by w i s d o m as possession of w i s d o m " ^ ' * . A n d it is in or b y his
wisdom t h a t G o d reveals his secret c o u n s e l t o t h e C o m m u n i t y (cf.
QPsa XVIII)", ZAW SO (1968) 88 concluding from a form-critical analysis that it

is different from the Essene psalms in IQH (pp.90f.). W.L. Lipscomb. "Wisdom",
p.279 agrees that Liihrmann's arguments to the effect that the Essenes could not
have written the psalms are unconvincing.
214 J.A. Sanders,/)//) 4 (1965) 69.
215 J . A . WorreU, Concepts, p p . 2 3 0 - 2 3 6 ; M. Hengel, Judentum, p p . 2 9 6 L ; M. Kuchler,
o.c, p . 9 4 .
216 Cf. J . E . Worrell, o.c, pp.231f., foUowing H. Ringgren, The Faith of Qumran, 1 9 6 3 ,
p p . 8 1 - 9 3 ; M . HengeL o.c, p.397 n . 6 3 3 .
217 CL F. Notscher, Terminologie, p.72; J.E. WorreU, o.c, p . 1 7 8 ; M. Kuchler, Weis
heitstraditionen, pp.92L
218 J.E. WorreU, o.c, p . l 7 7 , referring to those passages where sapiential terms are link
ed with C T H . and to the paraUels between n and T 10- Cf. also W.L. Lipscomb,
"Wisdom", 1 9 7 8 , p.277; C. Rowland, Open Heaven, pp.l 15-120.
202 Wiidom: Universal-Systematic Blueprint for Creation and Salvation
IQS 2,3; 4,2; CD 2,12-13; I Q H 1,21; 9 , 3 1 ; 11,9-10.27-28). Here,

as w i t h regard t o c r e a t i o n , G o d is t h e n j ? ! " i i p a , t h e " s o u r c e
of k n o w l e d g e " .
M. Hengel states in this context that "das Wissen dber die tieferen Zusammenhange
in Schopfung und Geschichte . . . stammen aus ihm (i.e. Gott) allein, und nur der ist
weise, dem Gott dutch seinen Geist die Geheimnisse seines Willens geoffenbart
hat"219.
T h e c o m m u n i c a t i o n of this divinely revealed k n o w l e d g e is ach

ieved t h r o u g h t e a c h i n g (cf. § 1 1 . 5 . ) . We p o i n t e d o u t earlier t h a t
G o d ' s c o u n s e l a n d revelation is t h e p o i n t of d e p a r t u r e of t h e Q u m
r a n i a n t h e o c e n t r i c a n d s y s t e m a t i c b l u e p r i n t of t h e c r e a t e d w o r l d ,
known only to the Community.
T h e T e a c h e r of R i g h t e o u s n e s s plays a n i m p o r t a n t role in t h e
r e v e l a t o r y c o m m u n i c a t i o n of divine w i s d o m . He a s s u m e s t h e cen
tral r o l e as revealer^^". T h e essential c o n n e c t i o n of t h e C o m m u n i t y
w i t h the secrets of G o d consists in t h e T e a c h e r ' s e n h g h t e n m e n t
c o n c e r n i n g t h e Q u m r a n i a n possession a n d c o m m u n i c a t i o n of wis
dom and salvation.
11.4.2. Wisdom and the covenant. It has b e e n p o i n t e d o u t

a l r e a d y t h a t for t h e individual t h e r e c e p t i o n of t h e gift of k n o w
ledge c o i n c i d e s w i t h t h e e n t r a n c e i n t o t h e C o m m u n i t y ^ ^ ' . I n o t h e r
w o r d s , " t h e gift of k n o w l e d g e is t h e m e a n s of effecting t h e elec-
t i o n " 2 2 2 . It is in this c o n t e x t t h a t I Q S 4 , 2 - 1 4 u n d e r s c o r e s t h e wis
d o m of t h e p"'TX w h i c h e n a b l e s h i m t o grasp G o d ' s w o n d e r s a n d
w h i c h is g r a n t e d o n l y t o t h e elect^^^. T h e c o n t e n t of r e v e l a t o r y
a n d revealed k n o w l e d g e deals w i t h t h e p r e s e n t salvation given b y
G o d t o t h e C o m m u n i t y (cf. I Q H 7 , 2 6 - 3 3 ; 1 1 , 3 - 1 4 ) . T h e children
of G o d ' s t r u t h " j u b i l a t e in e t e r n a l k n o w l e d g e " ( I Q M 1 7 , 8 ) . T h e r e
are " w i s e m e n " ( D ' a a n , I Q S a 1,28; 2 , 1 6 ; 1 Q 2 2 2,8-9) a n d " m e n
of k n o w l e d g e " ( m y l •'\i;2H, C D 2 0 , 4 ) in t h e C o m m u n i t y . T h e
219 M. Hengel, Judentum, p.402 referring to IQS 11,3-7; idem, "Qumran", BETL 46
(1978) 357.
2 2 0 F. Notscher, Terminologie, p . 5 1 ; G. Jeremias, LeArer. p p . 1 4 1 , 1 5 0 - 1 6 6 ; J . E . Wor
reU, Concepts. p p . 1 6 3 - 1 6 9 , 3 7 9 - 3 8 5 ; M. Kuchler, Weisheitstraditionen. pp.92f.
221 EspeciaUy in the 'Community hymns' in IQH; cf. H.W. Kuhn, Enderwartung, pp.
155-163.
2 2 2 E.P. Sanders, Pau/, p . 2 6 0 , quoting IQH 14,25-26.
2 2 3 Cf. B. Sharvit, "The Virtue of Wisdom in the Image of the Righteous Man in the
Manual of DiscipUne" (hebr), Beth Mikra 5 9 ( 1 9 7 4 ) 5 2 6 - 5 3 0 .
Wisdom. Revelation, and the Covenant 203
" s p i r i t of k n o w l e d g e " ( n y T n n ) has b e e n given t o , a n d is active

in, t h e C o m m u n i t y ^ ^ * . T h e r e are also passages w h i c h d e s c r i b e t h e
gift of k n o w l e d g e as e s c h a t o l o g i c a l e n d o w m e n t (cf. I Q S 4 , 2 2 ;
I Q H 3 , 2 2 - 2 3 ; 1 1 , 1 2 ; 1Q27 n 1,7; 4 Q M e s s A r 1,3-10; 4 Q p I s " f8
1 0 , l l - 2 4 ) 2 2 5 _ T h e u n p u b l i s h e d t e x t 4 Q A h A a t t r i b u t e s great wis
d o m t o t h e p r i e s t l y messiah^^^.
11.5. Wisdom and Teaching
11..5.1. I'he importance of teaching. T e a c h i n g is an essential

w i s d o m c a t e g o r y . T h a t this is t r u e for Qumran^^^ b e c o m e s o b
vious w h e n w e c o n s i d e r t h e t e r m s u s e d t o describe t h e p r o c e s s of
t e a c h i n g : Ta"? ( p i ) , y T i n , T ' 3 n , a n d ^7•>3iz/n. T h e s e t e r m s refer
(1) t o G o d ' s r e v e l a t i o n of w i s d o m t o t h e C o m m u n i t y ^ ^ * , a n d (2)
t o t h e t e a c h i n g w i t h i n t h e C o m m u n i t y ^ ^ ^ . In t h e different t e x t s
w e find n u m e r o u s w i s d o m forms a n d e l e m e n t s w h i c h serve a
d i d a c t i c f u n c t i o n ^ ' " . The m a n u a l form of C D a n d of I Q S ^ "
u n d e r s c o r e t h e i m p o r t a n c e erf s a p i e n d a l t e a c h i n g for Q u m r a n .
11.5.2. The Teacher of Righteousness. T h e p T s n m i a re

ceived his w i s d o m from G o d (cf. I Q p H a b 7,4) a n d passed it o n t o
t h e C o m m u n i t y ( I Q H 2 , 9 - 1 0 ; I Q p H a b 2 , 1 - 3 ; C D 1,1-12). S o m e
s c h o l a r s a s s u m e t h a t t h e T e a c h e r m i g h t have b e e n a s a g e / t e a c h e r
in Jerusalem^^^ pjj^ vvisdom w a s , h o w e v e r , n o t t h e c o m m o n wis-
2 2 4 Cf. IQSb 5 , 2 5 ; IQH 14,25; 4QShira f l , 6 ; 4QShirb f l 8 2,6; 4QS1 37-40; U Q P s ^

19,14.
225 Cf. H.W. Kuhn, Enderwartung. pp.166-175 concluding that passages like IQS 4 , 2 2 ;
1Q27 fl 1,7; IQH 11,12; 7,27 show "daB man der gegenwartigen Offenbarungs-
erkenntnis den Sinn eines eschatologischen Geschehens im strengen Sinn geben
konnte" ( p . l 6 8 ) . Cf. also P.G.R. de Villiers, "The Messiah and Messiahs in Jewish
hpocdilyptic", Neotestamentica 12 ( 1 9 8 1 ) 8 8 .
2 2 6 Cf. J. Starcky, "Les quatres etapes du messianisme a Qumran", RB 70 ( 1 9 6 3 ) 4 9 2 ;
cL R. Riesner, Jesus als Lehrer, p . 3 0 8 .
227 C L J . E . WorreU, Concepts, p p . l 5 6 - 1 6 0 ; W.L. Lipscomb, "Wisdom", 1978, p.277.
2 2 8 inb: IQH 2 , 1 7 ; H Q P s * 2 4 , 8 ; y > l i n : H Q P s ^ 19,2-3; IQH 4 , 2 7 - 2 8 ; 7.27; 10,5.
14; p a n : l l Q P s a 2 4 . 8 ; IQH 11,22.28; 12,33; " j i a w n : IQH 7 , 2 6 ; 9 , 1 6 ; 10,4.
6-7; etc.
229 CL 1 Q S 3 , 1 3 ; 4 , 2 2 ; 9 , 1 3 - 1 4 ; C D 1,11-12.
2 3 0 C L J . E . WorreU, o.c, p p . 1 6 0 - 1 6 3 .
231 CL E.F. Roop, Form Critical Study, 1 9 7 2 , pp.310-335 (conclusion).
232 C L J . E . WorreU, o . c , PP.167L
d o m of t h e ' o l d ' sage b u t a u n i q u e p r o p h e t i c - a p o c a l y p t i c wis-

dom233.
11.5.3. The maskil. It h a s b e e n p o i n t e d o u t a l r e a d y (§11.1.1.)

t h a t t h e b'ÔfVa seems t o have b e e n o n e of t h e m o s t i m p o r t a n t
p e r s o n s i n t h e C o m m u n i t y , p r o b a b l y being i d e n t i c a l w i t h t h e T p a a
a n d t h e r m n n t y i n , t h e " g u a r d i a n " a n d t h e " i n t e r p r e t e r of t h e
l a w " ^ ' * . T h e maskil w a s t h e t e a c h i n g f u n c t i o n a r y in t h e C o m m u
n i t y , c o m m u n i c a t i n g its d o c t r i n e s t o t h e m e m b e r s 2 ' ' .
He is to "teach the saints to live according to the Book of the Community Rule,
that they may seek G o d with a whole heart and soul, and d o what is good and right
before him as he commanded by the hand of Moses and all his servants the Prophets"
(IQS 1,1-3). According to IQS 3,13-14 the maskil is to "instruct ( pan"?)' aU the
sons of light and shall teach (TOibb) them the nature of aU the children of men ac
cording to the kind of spirit which they possess". Cf. further IQS 9 , 1 2 - 2 0 .
11.6. C o n d u c t a n d Ethics
11.6.1. Wisdom and ethics. W i s d o m a n d ethics a r e l i n k e d in

passages w h i c h deal w i t h t h e e x a m i n a t i o n of t h e novices a n d t h e
m e m b e r s of t h e C o m m u n i t y .
In IQS 5,20-21 we read that "when a man enters the covenant to walk according
to all these precepts that he may join the holy congregation, they shall examine his
spirit in community with respect to his understanding ( 1 "jDU;) and his practice of
the law ( m m a T>i:'ya)". in C D I 3 , I I it is similarly stated that the novice shall
be examined "with regard to his deeds ( TU/J?a), understanding ( I ' P D ' B ? ) ,
strength, ability, and possession". When the novice has completed his year of proba
tion "the congregation shall deliberate his case with regard to his understanding
( l'?Dt2?) and his observance of the law ( r m n n T" li^ya)" ( I Q S 6,18).
E a c h m e m b e r of t h e C o m m u n i t y "shall s t r e n g t h e n his loins t h a t

h e m a y p e r f o r m his tasks ( w y a m i a y ) a m o n g his b r e t h r e n in ac
c o r d a n c e w i t h his u n d e r s t a n d i n g ( T'?3t2?) a n d t h e p e r f e c t i o n of his
w a y ( i D T T D i n ) " ( l Q S a 1,1 7-18). T h u s t h e r a n k of e a c h m e m b e r
in t h e h i e r a r c h y of t h e C o m m u n i t y d e p e n d e d o n this e x a m i n a t i o n
of his spirit ( n n ) w i t h regard t o his u n d e r s t a n d i n g {b:iV}) and
2 3 3 C f . J . E . WorreU, o . c , pp.379f.
234 Cf. G. Vermes, Oead Sea Scro/is, pp.19-25; J . E . Worrell, o . c , p p . 1 5 0 - 1 5 4 .
235 Cf. W.L. Lipscomb, "Wisdom", 1 9 7 8 , p . 2 7 7 .
Conduct and Ethics 205
his " w o r k s of t h e l a w " ( n m n a "-u/yn) w h i c h s e e m to be envis

aged as o b j e c t i v e l y discernible q u a l i t i e s ^ ^ .
As t o t h e Q u m r a n i a n parenesis it has b e e n o b s e r v e d t h a t t h e Es
s e n e e x h o r t a t i o n s have t w o general c h a r a c t e r i s t i c s : t h e e m p h a s i s
on separation leading t o purity, and the emphasis on knowledge
a n d u n d e r s t a n d i n g ^ ' ' . T h e c o s m i c - e t h i c a l d u a l i s m is r o o t e d in t h e
w i s d o m t r a d i t i o n as well^^*.
11.6.2. Ethics and law. T h e s t u d y of t h e law, t o g e t h e r w i t h all

divine k n o w l e d g e given t o t h e C o m m u n i t y , aims at m a n ' s c o n -
d u c t ^ ' ^ . This can b e seen in t h e i n t e n s i t y a n d significance of t e r m s
like T]VV, D - ' i y y a , m ' ? ' ' ? y , a n d n'?n u s e d w i t h regard t o man^*".
Right c o n d u c t (cf. I Q S 1,2: " t o d o w h a t is g o o d a n d right b e f o r e
h i m " ) is e x p l a i n e d m a t e r i a l l y b y t h e l a w a n d t h e p r o p h e t s (cf. I Q S
1,3). T h e c o n d u c t w h i c h is pleasing t o G o d can b e a c h i e v e d b y
a b s o l u t e o b e d i e n c e t o t h e divine c o m m a n d m e n t s in t h e C o m m u
n i t y — exclusively in c o n t r a s t t o , a n d in s e p a r a t i o n f r o m , t h e
w i c k e d (cf. t h e p o l e m i c in I Q S 5 , 1 1 - 1 2 ) 2 * ' . G o d c a n be s o u g h t
o n l y in t h e T o r a h . T h e r e l a t i o n s h i p b e t w e e n T o r a h a n d e t h i c s in
t h e C o m m u n i t y is a vital, b u t also a c o m p l e x relationship^*^, f h e
C o m m u n i t y requires a b s o l u t e o b e d i e n c e t o , a n d r e v e r e n c e of, t h e
law a n d t h e p r o p h e t s . B u t w i t h regard t o t h e m o r a l i t y of its e t h i c
w e o b s e r v e " a n e n v i r o n m e n t a l c o n d i t i o n i n g of b e h a v i o u r b y l a w
and obhgation "2*'.
We discussed a l r e a d y t h e crucial significance a n d i n s p i r e d s t a t u s
cf Q u m r a n h a l a k h a h ( § 1 0 . 7 . ) . H a l a k h i c discussions m a d e a n ad
j u s t m e n t of t h e rules of t h e C o m m u n i t y p o s s i b l e . F o r t h e C o m
m u n i t y , t h e T o r a h discloses also t h e " h i d d e n t h i n g s " , i.e. t h e d o c
trines p e c u h a r t o t h e C o m m u n i t y w h i c h are derived b y (inspired)
236 C f . J . E . Worrell, Concepts, p p . 2 2 7 - 2 3 0 ; H. Lichtenberger, Studien, p . 2 1 6 .

237 CL E.P. Sanders,/"fluA p p . 3 1 2 L
238 CL B. Otzen, "Old Testament Wisdom Literature and Dualistic Thinking in Late
Judaism", SKr 28 ( 1 9 7 5 ) 146-157.
239 CL S.T. Kimbrough, "The Ethic of the Qumran Community", RQ 6 ( 1 9 6 9 ) 4 8 3 -
4 9 8 . He characterizes Qumran's faith as "religion of deed rather than of creed"
(p.496).
240 Cf. H. Braun, Radikalismus, 1, p.24.
241 CL H. Lichtenberger, StudzVn, pp.201 L
242 CL S.T. Kimbrough, "Ethic", RQ 6 ( 1 9 6 9 ) 4 9 3 L
2 4 3 S.T. Kimbrough, a.c, p . 4 9 5 . He characterizes the Qumran ethic as "ethic of limited
flexibility" ( p p . 4 8 3 , 4 9 8 ) .
206 Law and Wisdom
exegesis. As a r e s u l t , Q u m r a n e t h i c s c o m p r i s e s h o l i n e s s , p u r i t y ,
w o r s h i p (at t h e p r o p e r t i m e s ! ) , sacred m e a l s , social policies ( w i t h
regard t o m a r r i a g e , private p r o p e r t y , e t c . ) , v i r t u e s , love a n d h a t e ,
a n d j u s t i c e . F o r t h e C o m m u n i t y t h e high c o m p l e x i t y o f t h e i r
e t h i c did n o t b u r y its u l t i m a t e g o a l : t o achieve s y m m e t r y b e t w e e n
t h e r i g h t e o u s n e s s of G o d a n d m a n ' s activity^**. T h e o r i e n t a t i o n
b y t h e l a w , i.e. t h e S c r i p t u r e s a n d t h e h a l a k h a h , gave t o m a n a
" s i c h e r e s B e z u g s s y s t e m in s e i n e m V e r h a l t n i s zu G o t t u n d zu sei
n e m Nachsten"245. X h e u n d e r l y i n g p r e s u p p o s i t o n implies t h a t m a n
is i n d e e d able t o k e e p t h e law a n d t o d e c i d e in l i b e r t y r e g a r d i n g
his b e h a v i o u r . T h e radical e m p h a s i s o n t h e n e c e s s i t y t o k e e p all
(!) divine c o m m a n d m e n t s reveals " e i n e m e c h a n i s i e r e n d e Gleich-
m a c h u n g z w i s c h e n W i c h t i g e m u n d U n w i c h t i g e m , also ein V e r z i c h t
auf Einheitlichkeit"24®.
T h e k e e p i n g of t h e l a w ( i n c l u d i n g t h e h a l a k h a h ) is often d e
scribed as " p e r f e c t i o n of w a y " ( I T T c a n ) . T h i s n o d o n is ex
pressed i n I Q S 8 , 1 0 . 1 8 . 2 1 ; 9,2.b.9^*\ This p h r a s e is a characteris
tic d e s c r i p t i o n of t h e hfe in t h e C o m m u n i t y ^ * * .
It h a s t o b e p o i n t e d o u t , h o w e v e r , t h a t m a n , in Q u m r a n t h e o l
o g y , is a l w a y s d e p e n d e n t u p o n G o d w i t h regard t o t h e forgiveness
of sins a n d s a l v a t i o n . N e v e r t h e l e s s , a t o n e m e n t is still l i n k e d w i t h
c o n d u c t : i t is o n l y possible i n t h e s u b m i s s i o n of t h e i n d i v i d u d a n d
of t h e e n t i r e C o m m u n i t y t o t h e divine will as it is e m b o d i e d in t h e
law2«.
§12 Law and Wisdom
T h e c o r r e l a t i o n of law a n d w i s d o m in Q u m r a n has n o t b e e n
s t u d i e d in d e p t h b y a n y scholar. M. Hengel believes t h a t t h e re-
244 Cf. S.T. Kimbrough, c c , p . 4 9 7 .

245 H. Lichtenberger, o . c . p . 2 0 4 .
246 H. Bnun, Radikalismus, l,pp.28L
247 See also the phrase in^'an in IQS 4 , 2 2 ; IQM 1 4 , 7 ; IQH 1,36; IQSa 1,28;
4QMa f8-9,5; 4QS1 39 fl 1,22; 4QShira 1,9; 4QShirb f i o , 8 ; f63 3 , 3 . Compare the
phrases T > 3 n 7 3 a"'an -\br\ in IQS 4 , 2 2 ; ^ ^ ^ n t V i n IQH 2,10; and
T D T T blOa D i a n in HQPsÛavComp 3 .
248 CL G. Kiinzing, Umdeutung des Kultus, 1 9 7 1 , pp.98L w h o states with regard to
the background of the cultic meaning o f Qian that "auch das, was an die Stelle
des Opfers tritt, wird mit kultischen Mafistaben geracssen" (p.98).
249 CL H. Lichtenberger, Stiwiien, p p . 2 1 0 - 2 1 2 .
Exegetical Evidence 207
l a t e d n e s s of Essene t h e o l o g y t o h i s t o r y p r e v e n t e d t h e identifica
t i o n of G o d ' s k n o w l e d g e or 'plan for t h e w o r l d ' wdth t h e T o r a h ,
t h u s differing from B e n Sira a n d later Pharisaic-rabbinic t h o u g h t ^ ^ " .
O t h e r s c h o l a r s seem t o b e inclined t o r e c o g n i z e a Q u m r a n i a n re
l a t i o n s h i p b e t w e e n l a w a n d w i s d o m b u t h m i t t h e m s e l v e s t o very
brief r e m a r k s ^ ^ ' . T h e o n l y e x c e p t i o n is J . A . Davis w h o s e c o m
m e n t s , h o w e v e r , are still r a t h e r provisional^^^. will first a n a l y z e
inchvidual t e x t s b e f o r e w e arrive at a s y n t h e s i s of t h e n a t u r e of t h e
c o r r e l a t i o n of law a n d w i s d o m in t h e Q u m r a n writings.
1 2 . 1 . T h e Exegetical E v i d e n c e
12.1.1. Explicit evidence. T h e r e are 11 passages w h i c h refer

r a t h e r e x p l i c i t l y t o t h e close c o r r e l a t i o n a n d i d e n t i f i c a t i o n of law
a n d w i s d o m . (1) I Q S 3 , 1 : " H i s soul detests t h e wise t e a c h i n g ( • ' n o •>
n V T ) of j u s t laws ( p t s • ' O s u / a ) " . T h e t e r m is n o t p r o m i
n e n t in t h e OT^^^ b u t is used in t h e Q u m r a n t e x t s ^ ^ w i t h t h e m e a n
ing " i n s t r u c t i o n " , " d i r e c t i o n " , " r e p r i m a n d " . T h e p h r a s e 'OSB^n
p i s is u s e d elsewhere^^^ a n d m e a n s h e r e , especially in con
j u n c t i o n w i t h t h e v e r b p t n , t h e c o m m a n d m e n t s of t h e law (in
c l u d i n g t h e specific Q u m r a n halakhah)^^®. I Q S 2 , 2 6 - 3 , 1 can also
b e t r a n s l a t e d : " h i s s o u l r e j e c t e d t h e i n s t r u c t i o n of k n o w l e d g e ; h e
has n o t h e l d o n t o t h e j u s t p r e c e p t s " ^ ^ ' . A c c o r d i n g t o this division
of t h e t e x t we have a c h i a s m w h e r e " i n s t r u c t i o n " c o r r e s p o n d s
2 5 0 M. Hca%e\, Judentum, p . 4 2 1 .
251 Cf. F. mtschet, Terminologie, p . 6 3 ; J.E. WorreU, Concepts, p . 2 2 9 ; B. Sharvit,
"The Virtue of Wisdom" (hebr), Beth Mikra 59 ( 1 9 7 4 ) 5 2 6 - 5 3 0 ; E.P. Sanders, fauA
p . 2 7 1 ; C. Romaniuk, "Theme", RQ 9 (1978) 4 3 1 n.2; H. Gabrion, "Interpreta
tion", 4A7ftW 11/19,1 ( 1 9 7 9 ) 8 3 0 .
252 C f . J . A . Davis, Wisdom and Spirit, 1 9 8 2 , p p . 2 6 - 3 3 .
2 5 3 Cf. only J o b 4 0 , 2 with the (disputed) meaning o f "the one w h o reprimands",
"grumbler"; cf. L. Koehler, W. Baumgartner, Lexikon, 2 , p . 3 9 9 . The noun occurs
in Sir 40,29 and the verb in Sir 4 , 1 9 ; 6 , 3 3 ; 7,23; 1 0 , 1 . 2 5 ; 3 0 , 1 3 and is translated in
most places with irat&euew.
2 5 4 Cf. IQH 17,22; CD 7,5.8; 19,4; 1Q34 f3 2,7.
255 Cf. IQS 4 , 4 ; 9 , 1 7 ; CD 2 0 , 3 0 . 3 1 ; IQH 1,23.26; f5,I; IQSb 2 , 2 6 .
2 5 6 Cf. the translations of G. Vermes and E. Lohse.
257 FoUowing E. Lohse, Texte, p.9.
208 Law and Wisdom
w i t h " p r e c e p t s " . R e f e r e n c e is m a d e h e r e t o t h o s e w h o refuse t o

e n t e r t h e C o m m u n i t y . This p e r i c o p e s t a t e s t h e n ( 1 ) t h a t t h e " i n
s t r u c t i o n of k n o w l e d g e " , i.e. w i s d o m , is t h e result of t h e l a w , or
( 2 ) t h a t w i s d o m is e q u i v a l e n t t o t h e l a w .
( 2 ) I Q S 3 , 1 5 - 1 7 : " F r o m d i e G o d of k n o w l e d g e ( m y T n V N )
c o m e s all t h a t is a n d shall b e . Before ever t h e y e x i s t e d h e e s t a b
lished t h e i r w h o l e design ( n 3 U ? n a ) , a n d w h e n as o r d a i n e d for
t h e m , t h e y c o m e i n t o b e i n g , it is in a c c o r d w i t h his glorious d e
sign ( n a u / n a ) t h a t t h e y a c c o m p l i s h t h e i r task w i t h o u t c h a n g e .
T h e laws of all things ( b^D •'DDiiâ) are in his h a n d a n d h e p r o v i d e s
t h e m w i t h all t h e i r n e e d s " . This pericope^^* is closely l i n k e d w i t h
IQH 1,1-19 (cf. also I Q H 1 3 , 7 - 1 3 ; 15,12-26)^59 embodying the
d e t e r m i n a t i o n o f all b e i n g a n d all processes in c r e a t i o n a n d e s t a b
lishing t h e f r a m e w o r k for t h e foUowing dualistic a n d p r e d e s t i n a -
tional statements. Everything happens according t o a plan which
G o d t h e C r e a t o r has e s t a b l i s h e d even before c r e a t i o n . T h e p h e
n o m e n a of t h e w o r l d m o v e n o t in a c c o r d a n c e w i t h a n a u t o n o
m o u s static world order b u t according t o a plan which was set u p
in a n e x a c t m a n n e r b e f o r e c r e a t i o n . As all w o r k s of c r e a t i o n a r e
d e t e r m i n e d , s o is m a n in his w a y s a n d in t h e s e q u e n c e o f t h e gen
e r a t i o n s . T h e t e r m n'UBU/a is u s e d as a d e s i g n a t i o n for t h e p r e
c e p t s or laws w h i c h d e t e r m i n e t h e affairs of t h e world^®". H e n c e
we e n c o u n t e r t h e c r e a t i o n a l a s p e c t of t h e c o r r e l a t i o n of w i s d o m
a n d l a w h e r e : G o d ' s w i s d o m is a p p a r e n t in t h e design ( n a u / n a ) of
c r e a t i o n a n d in t h e laws ( o ' D B l b a ) of n a t u r e .
( 3 ) I Q S 9 , 1 7 : " H e (i.e. t h e maskil) shaU c o n c e a l t h e t e a c h i n g of
t h e l a w ( r m n n n x y ) from m e n o f fjdsehood ( "Jiyn • > u ; j K ) , b u t
shaU i m p a r t t r u e k n o w l e d g e ( n a x n y i ) a n d r i g h t e o u s j u d g m e n t
( P 7 S U B i : ; a ) t o t h o s e w h o have c h o s e n t h e w a y ( i n ) " . T h e
maskil is r e q u i r e d t o c o n c e a l t h e " c o u n s e l " o r t e a c h i n g of t h e l a w
— o b v i o u s l y i m p l y i n g t h e Q u m r a n i a n h a l a k h a h — from t h e w i c k e d ,
n o t giving t h e m a share in t h e i n t e r p r e t a t i o n of t h e T o r a h b y t h e
C o m m u n i t y a n d t h u s in t h e w a y of s a l v a t i o n T h i s p e r i c o p e cor-
258 Cf. P.von der Oster-Sacken, Gott und Belial, p p . 1 2 3 - 1 3 1 ; H. Lichtenberger, Stu
dien, p p . 1 8 7 - 1 8 9 .
259 P.von der Osten-Sacken, o.c., p . l 3 1 assumes "dafi der Abschnitt (i.e. IQS 3,15-17)
aus dcm Gut der Loblieder schopft".
260 CL IQH 1,9.16 and similar formulations in IQS 10,16.
261 CL H. Lichtenberger, o.c, p . 2 1 3 .
Exegetical Evidence 2 09
relates w i s d o m a n d l a w in t w o w a y s : (1) t h e T o r a h is t h e basis of

" c o u n s e l " 2 ® 2 , a n d (2) t h e t e a c h i n g a n d c o u n s e l of t h e T o r a h is
e q u i v a l e n t t o t h e " k n o w l e d g e of t r u t h " ^ ^ ' .
(4) C D 6 , 2 - 5 : " B u t G o d r e m e m b e r e d t h e c o v e n a n t w i t h t h e
f o r e f a t h e r s , a n d h e raised from A a r o n m e n of d i s c e r n m e n t (D )
a n d from Israel m e n of w i s d o m ( a ' a a n ) , a n d h e c a u s e d t h e m t o
hear. A n d t h e y d u g t h e well: t h e well w h i c h t h e p r i n c e s d u g ,
w h i c h t h e n o b l e s of t h e p e o p l e delved wdth t h e stave ( N u m 2 1 , 1 8 ) .
T h e well is t h e l a w ( n n n n ) , a n d t h o s e w h o d u g it w e r e t h e con
verts of Israel w h o w e n t o u t of t h e L a n d of J u d a h t o s o j o u r n in t h e
l a n d of D a m a s c u s " . This passage relates N u m 2 1 , 1 8 t o t h e h i s t o r y
a n d s e l f - u n d e r s t a n d i n g of t h e C o m m u n i t y . Wise m e n from t h e
p r i e s t s ( A a r o n ) a n d from t h e laity (Israel) a r e said t o h a v e l i s t e n e d
t o G o d a n d " d u g t h e w e h " (cf. also C D 3 , 1 6 - 1 7 ) , i.e. s t r o v e after
a specific a n d e x e m p l a r y a p p r o a c h t o t h e law^®*. W i t h o u t discuss
ing t h e precise i n t e r p r e t a t i o n of this ' w e l l - m i d r a s h ' in C D 6,2-
ll^®^, it is stiU o b v i o u s t h a t •''3133 a n d D''aDn are said t o b e en
gaged in t h e e x p o s i t i o n of t h e p r o p e r , i.e. E s s e n e , i n t e r p r e t a t i o n of
t h e T o r a h . T h e s e t e r m s seem t o be d e s i g n a t i o n s for p r i e s t l y
scribes a n d lay scribes w h o s t u d y t h e T o r a h . This c o r r e s p o n d s
w i t h t h e p i c t u r e of t h e ideal scribe p r e s e n t e d b y Ben Sira a n d b y
t h e Pharisaic a n d l a t e r t h e r a b b i n i c circles^®®.
( 5 ) I Q M 1 0 , 9 - 1 1 : " W h o is h k e y o u r p e o p l e Israel w h i c h y o u
h a v e c h o s e n for y o u r s e l f from all t h e p e o p l e s of t h e l a n d s ; t h e
p e o p l e of t h e saints of t h e coven2mt ( i T ' i a ) , i n s t r u c t e d in t h e laws
( p i n ' l a i ' p a ) a n d l e a r n e d in w i s d o m ( n j ' a ' ' j ' S i y a ) . . . w h o
h a v e h e a r d t h e voice of m a j e s t y a n d h a v e seen t h e angels of h o h -
262 Cf. O. Betz, Offenbarung, p.50 w h o states with regard to the phrase m i n n nvy
that "die Tora gleicht nach dieser Wendung einer Person, die den Frommen berat,
wie es etwa die Weisheit tut". He observes further that the phrase bii nxy in IQS
1 , 8 . 1 0 . 1 3 ; 3 , 6 ; IQH 6 , 1 1 . 1 3 ; etc., is identical with the m i n n nxy (p.51).
2 6 3 Interpreting naK nyT as a genitive construction, as G. Vermes and T.H. Gaster
ad loc. Pace E. Lohse, Texte, p . 3 5 .
264 J . Murphy-O'Connor, "A Literary Analysis of Damascus Document VI,2-VIII, 3 " ,
RB 78 ( I 9 7 I ) 2 3 0 interprets the phrase "to dig the well", especially with regard to
CD 6 , 8 - 1 1 , as meaning "unless read in the perspective of a special teaching the Law
does not release its life-giving force".
265 Cf. O. Betz, Offenbarung, p p . 2 3 - 3 5 ; J . Murphy-O'Cormor, "Literary Analysis",
RB 78 ( 1 9 7 1 ) 2 1 0 - 2 3 2 , here 2 2 8 - 2 3 2 .
266 C L J . A . Davis, Wisdom and Spirit, pp.26L stating that CD 6,2-11 describes the To
rah, as interpreted b y the sect, as source of wisdom.
210 Law and Wisdom
n e s s , w h o s e ear has b e e n u n s t o p p e d ( i n N "''PTia) a n d w h o have

h e a r d p r o f o u n d things ( m p T a y ) ? " . T h i s p e r i c o p e ^ ^ ' d e s c r i b e s l s r a e l
as t h e o b j e c t of divine e l e c t i o n . O n t h e b a c k g r o u n d of t h e general
c o n t e x t of I Q M , Israel has t o b e u n d e r s t o o d h e r e as l i m i t e d t o t h e
C o m m u n i t y w h i c h is e n g a g e d in t h e e s c h a t o l o g i c a l battle^®*. T h e
t h e m e of e l e c t i o n is Unked w i t h t h e i n s t r u c t i o n of Israel in t h e
divine law^^^ T h e r e m a r k a b l e a c c u m u l a t i o n of w i s d o m t e r m i n o l
ogy in 1 0 , 1 0 - 1 1 in this c o n t e x t of e l e c t i o n a n d i n s t r u c t i o n in t h e
law c a n be c o m p a r e d w i t h D e u t 4 , 6 - 1 4 . T h e p h r a s e p i n ' l a i ' p n
refers t o t h e l a w ^ ' " w h i c h p o s s i b l y i n c l u d e s h e r e t h e C o m m u
n i t y ' s p e c u h a r h a l a k h a h . T h e 1 2 3 3 "îp, i.e. t h e " v o i c e of m a j e s t y "
o r " g l o r i o u s v o i c e " has t o b e l i n k e d very p r o b a b l y w i t h t h e Sinai
e v e n t s as w e l l , referring t o " l a voix ^levee m a j e s t u e u s e , i m p o s a n t e ,
q u i a r e s o n n e sur la m o n t a g n e d u S i n a i " ^ ' ' . A l t h o u g h angels h a d
n o f u n c t i o n in t h e c o m m u n i c a t i o n of Sinaitic law in t h e O T tradi
t i o n , t h e y w e r e i n d e e d r e l a t e d t o t h e Sinaitic e v e n t s in t h e extra-
biblical t r a d i t i o n a n d in t h e N T ^ ' ^ . This p e r i c o p e clearly c o r r e l a t e s
l e a r n i n g ( ' ' l a i ' p a ) in t h e law a n d k n o w l e d g e (•''?''3u;a) in w i s d o m
in s y n o n y m o u s parallelism.
(6) I Q H l , l ( ? ) - 2 0 . T h i s c r e a t i o n h y m n is similar t o t h e c r e a t i o n
h y m n in I Q M 1 0 , 8 - 1 6 , b o t h w i t h regard t o t h e overaU f r a m e w o r k
of t h e w o r k s of c r e a t i o n m e n t i o n e d a n d w i t h r e g a r d t o individual
t e r m s w h i c h are u s e d ^ ' ' . B u t t h e h y m n in I Q H 1 has s t r o n g deter-
267 IQM 10,8-16 has been classified as a creation h y m n . Cf. P.von der Osten-Sacken,
Gott und Belial, p.59 with n . l ; P.R. Davies, The War Scroll from Qumran, Biblica
et Orientalia 3 2 , 1 9 7 7 , p . 9 5 ; H. Lichtenberger, Studien, p p . l 8 5 L
268 CL H. Lichtenberger, o.c, p p . l 8 5 L
269 The concept of law is of basic importance for IQM. Cf. Y. Yadin, The Scroll of
the War of the Sons of Light Against the Sons of Darkness, 1 9 6 2 , pp.4L who
points out that with regard to the eschatological war expected by the Community
the exact fulfilment of the Mosaic law was an essential condition. He states that
"the fact that the angels fight o n their side obliges the Sons of Light to conduct
themselves in accordance with all the Biblical laws of purity . . . This basic concep
tion passes through the scroll Uke a purple thread. It determines its content, struc
ture, and sequence" (p.5).
270 CL the connection with the law in Deut 4 , 1 4 ; Ps 1 1 9 , 1 2 ; Ezr 7,10. CL Y. Yadin,
Scroll p . 3 0 6 .
271 B. Jongeling, Le Rouleau de la Guerre, STDJ 2, 1 9 5 9 , p . l 3 7 ; Y . Yadin, o.c, p . 3 0 6
(as possibility). CL Ex 20,18-19; Deut 4 , 1 2 ; 5 , 2 2 - 2 3 ; cL Hebr 1 2 , 1 9 .
272 CL Deut 33,2 LXX; PesiqR 21 (103b-104a); ShemR 29 ( 8 8 d ) ; BemR 11 ( 1 6 4 b ) ;
Pesiq 108a; Josephus Ant 1 5 , 1 3 6 ; also Acts 7 , 3 8 . 5 3 ; Gal 3 , 1 9 ; Hebr 2 2 , 2 . CL H.L.
Strack, P. Billerbeck, Kommentar, 3 , p p . 5 5 4 - 5 5 6 .
273 Cf. Y. Yadin, o.c, p . 3 0 6 ; H. Lichtenberger, Sfudien, p p . l 6 7 f . For a recent analysis
m i n i s t i c o v e r t o n e s referring t o t h e p r e d e s t i n a t i o n of aU c r e a t e d
b e i n g s ( 1 , 7 - 1 5 ) a n d of m a n ( 1 , 1 9 ) . T h e p e r i c o p e u n d e r s c o r e s t h e
c o n v i c t i o n t h a t G o d ' s w i s d o m finds e x p r e s s i o n in his c r e a d o n w i t h
its o r d e r of t i m e a n d n a t u r e ^ ' * . G o d ' s w i s d o m is r e f e r r e d t o w i t h
the terms n s y ( l , 5 ) , n a s n (1,7.14.19), y m (1,7), and n y i ( 1 ,
1 9 ) . T h e p r e s c i e n c e ( 1 , 7 . 1 9 ) a n d o m n i s c i e n c e ( 1 , 8 ) of G o d t h e
C r e a t o r a r e d e s c r i b e d . T h i s w i s d o m of G o d is e x p r e s s e d in t h e
o r d e r of c r e a t i o n w h i c h is d e s c r i b e d w i t h t h e t e r m s tssBâ ( 1 , 9 . 1 6 ) ,
D-'pin ( 1 , 1 0 ) , m n ' - n a ( 1 , 1 2 ) , K t v a ( 1 , 1 2 ) , o ' s s n ( 1 , 1 3 ) , a n d
D ' X p ( 1 , 1 6 ) . T h u s we have h e r e again t h e close c o r r e l a t i o n of
G o d ' s w i s d o m a n d t h e laws of c r e a t i o n . T h e s a m e is t r u e for I Q H
12,5-11.
(7) I Q H 4 , 9 - 1 1 : " A n d t h e y , t e a c h e r s of lies a n d seers of false
h o o d , h a v e s c h e m e d against m e a devilish s c h e m e , t o e x c h a n g e
y o u r law ( n a m i n ) engraved^'^ o n m y h e a r t , for t h e s m o o t h
things ( m p ' ? n ) 2 ^ ® ( w h i c h t h e y s p e a k ) t o y o u r p e o p l e . A n d t h e y
w i t h h o l d from t h e t h i r s t y t h e d r i n k of k n o w l e d g e ( n y i n p a ^ a )
a n d assuage t h e i r thirst w i t h v i n e g a r ^ ' ' " . This p e r i c o p e b e l o n g s to
the 'Teacher hymns'^'*. The term m m a n d n y i n p B ? a a r e syn
o n y m o u s : t h e e n e m i e s of t h e C o m m u n i t y , o r of t h e T e a c h e r , t o o k
a w a y t h e T o r a h , i.e. t h e p r o p e r u n d e r s t a n d i n g of t h e l a w , a n d t h e y
w i t h h e l d t h e " d r i n k of k n o w l e d g e " . I n s t e a d of t h e T o r a h t h e y
p r e s e n t " s m o o t h t h i n g s " , i.e. their o w n p a r t i c u l a r h a l a k h a h , a n d
i n s t e a d of t h e " d r i n k of k n o w l e d g e " t h e y offer s o m e i n t o x i c a t i n g
d r i n k . T h u s t h e T o r a h is e q u i v a l e n t w i t h t h e " d r i n k of k n o w
ledge "279.
of the structure and the poetic techniques of several hymns of IQH see B.P. Kittel,
The Hymns of Qumran: Translation and Commentary, SBLDS 5 0 , 1 9 8 1 . T h e pas
sages which are relevant for our discussion are not treated.
274 Cf. S. Holm-Nielsen, Hodayot, p . 1 9 ; M. Mansoor, The Thanksgiving Hymns, 1 9 6 1 ,
p.34.
275 CL Deut 6,7.
276 This term, especially in the phrase mp'?n 'U^TIT. is taken b y many scholars to
refer to the Pharisees.
277 Cf. Ps 6 9 , 2 2 where the usual translation is "vinegar". According to S. Holm-Nielsen,
Hodayot, p.82 it refers more probably to an intoxicating drink.
2 7 8 CL J . Becker, Heil, p p . 5 4 L ; H.W. Kuhn, Enderwartung, pp.23L But see recenUy
D. Domkowski Hopkins, "The Qumran Community and IQHodayot: A Reassess
ment", /?Q 10 ( 1 9 8 1 ) 3 2 3 - 3 6 4 passim.
279 CL S. Holm-Nielsen, o.c. p.82 w h o says that n y i refers here, based upon the law.
212 Law and Wisdom
The term nptZ/?3 "drink" is a metaphor for studying which is well known in the
later rabbinic Uterature280_ According to mAb 1,4 R. Yose b. Joezer said: "Drink
with thirst their (Le. the sages') words" ( D n n a T nX?a!fn nmt!;). The same
metaphor occurs in BemR 1 4 , 1 1 : "We are your disciples and we drink from your
waters". See also bBQ 62a with the phrase niM) Hbn D'>n ]'>H- We discussed
aheady CD 6,4 with the interpretation of H T i n n NTI 1X371.
(8) I Q D i r e M o s h e 2 , 8 - 9 : " W h e n 1 have e s t a b h s h e d t h e c o v e n a n t

a n d c o m m a n d e d t h e w a y ( i m n nn m i x ) in w h i c h y o u s h a h
w a l k , a p p o i n t wise m e n ( • " ' a s n DDV T3n ) w h o s e w o r k it s h a h be
to expound t o y o u a n d y o u r c h i l d r e n all these w o r d s of
t h e law ( m i n n • ' T D T ' P T S ) " ^ * ' . In this fareweh d i s c o u r s e Moses
a d m o n i s h e s Israel t o k e e p t h e law a n d t h e c o m m a n d m e n t s a n d t o
a p p o i n t special t e a c h e r s of t h e law. T h e p e r i c o p e 2, 8-9 is b a s e d
o n D e u t 1,13^*2 w h e r e Moses tells t h e p e o p l e of Israel t o " c h o o s e
s o m e w i s e , u n d e r s t a n d i n g a n d r e s p e c t e d m e n ( D'»n3n D ' ' U ? J N
D'>yT'T D''J33'!)" f r o m e a c h tribe as overseers, officials, a n d c o m
m a n d e r s (cf. D e u t 1,15). In o u r p e r i c o p e h e r e t h e • ' ' a a n are de
scribed as p e o p l e w h o e x p o u n d ( n N a ' ? ) 2 * ' t h e T o r a h , i.e. as scribes.
(9) 4 Q M e s s A r 1,3-11. This A r a m a i c text^** seems to be t h e
h o r o s c o p e of t h e final " p r i n c e of t h e c o n g r e g a t i o n " or t h e r o y a l
messiah^*^. His e d u c a t i o n c a n b e c o m p a r e d w i t h t h e s c h e d u l e o u t -
"to truth by virtue of God's revelation in contrast to the lies of man". CL also F.
Notscher, Terminologie, p.62.
280 CL M.R. Lehmann, "Talmudic Material Relating to the Dead Sea Scrolls", RQ 1
( 1 9 5 9 ) 3 9 2 ; M. Mansoor, Thanksgiving Hymns, p . l 2 4 .
281 The lacunae have been restored with J . T . MUik, DJD 1 ( 1 9 5 5 ) 9 3 ; cL also G. Ver
mes, Dead Sea Scrolls, p . 2 2 6 ; T.H. Gaster, Dead Sea Scriptures, 1 9 7 6 , p . 3 7 4 .
282 The preceding sentence in 2,7-8 is cleariy a rearrangement of Deut 1,12. CL J . T .
MUik, o.c, p . 9 4 .
283 -) pi means "to explain", "to expound". It is used with regard to the law in
Deut 1,5.
284 First edited by J . Starcky, "Un texte messianique arameen de la grotte 4 de Qum
ran", Memorial du cinquantenaire de TEcoledes langues orientates anciennes de
I'Institut Catholique de Paris, 1964 p p . 5 1 - 6 6 ; cL also J . Carmignac, "Les Horos
copes de Qumran", RQ 5 ( 1 9 6 5 ) 2 0 6 - 2 1 7 ; J . A . Fitzmyer, "The Aramaic 'Elect of
God' Text from Qumran Cave IV", CBQ 27 ( 1 9 6 5 ) 3 4 8 - 3 7 2 . 4QMessAr has to be
dated o n paleographical grounds to the end of the Ist centtuy B . C . ; c L J . Starcky,
a.c., p.54 with n . l ; M. H e n g e l , / u d e n f u m , p . 4 3 4 . J . A . Fitzmyer, a . c , p p . 3 7 0 - 3 7 2
contests the view that this is a messiaruc text and suggests that it belongs to Utera
ture concerned with the birth of Noah.
285 Cf. J. Starcky, "Texte messianique", p.51 with n.2; J . Carmignac, "Horoscopes",
RQ 5 ( 1 9 6 5 ) 2 1 7 ; M. Hengel, Judentum, p . 4 3 4 ; G. Vermes, Dead Sea Scrolls, p.
268.
lined in I Q S a I.S-IS^*®. T h e t e x t stresses t h e u n u s u a l k n o w l e d g e

of t h e messiah: h e " k n o w s ( V T ' ) o n e t h i n g from a n o t h e r " ( 1 , 3 ) ;
he a c q u i r e s w i s d o m ( a n y ) a n d learns u n d e r s t a n d i n g ( V T " ) , so
t h a t e v e n p r o f e s s i o n a l seers will c o m e t o h i m o n their knees^*' ( 1 ,
6 ) ; h e possesses c o u n s e l ( n s ' ^ a ) a n d p r u d e n c e ( n a i m y i ) a n d
k n o w s ( y T ) t h e secrets ( D m ) of all t h e p e o p l e s ( 1 , 7 - 8 ) . I t is fur
t h e r said t h a t " h e k n o w s t h e t h r e e b o o k s (^''TSD T\r\br\ y n a a ) "
(1,5).
The phrase X''TSD n n ^ n has always been a puzzle for the scholars. J . Starcky
understands the phrase to b e an allusion to the mystery involved in the manifestation
of the 'elect of God' suggesting that these books were of eschatological, perhaps even
astrological, character^SS. j . Carmignac suggests that these "three b o o k s " are the
"Book of S t u d y " ( i ; i n n I S U ) of CD 10,6; 13,2 (cf. IQSa 1,7), together with t h e
"Manual of Discipline" ( I Q S ) and the "Zadokite D o c u m e n t " (CD)289. J . A . Fitz
myer takes the phrase t o be a general reference to apocalyptic books such as the
"books of the living" of En(eth) 4 7 , 3 , the "heavenly tablets" of En(eth) 8 1 , 1 - 2 ; J u b
3 0 , 2 2 , or the "book of man's deeds" of Ps 5 6 , 9 ; Dan 7,10; En(eth) 9 0 , 1 7 , without
being specific, real b o o k s 2 9 0 . T.H. Gaster rejects these suggestions presuming that
the nimiber "three" need n o t be taken literally but refers to the usual standard t w o
or three t e x t b o o k s 2 9 1 . According t o his reading o f the text these are books which
have to be mastered by the average man in order to be educated but with which the
"wondrous child" will be able to dispense292_ Vermes suggests that the "three
b o o k s " refer t o the three sections of the Hebrew canon293
I t c a n n o t b e d e c i d e d w h e t h e r t h e " t h r e e b o o k s " a r e i n d e e d a re

f e r e n c e t o t h e H e b r e w Scriptures^^"*. H o w e v e r , w h e n w e c o n s i d e r
t h e significance of t h e c o m m a n d m e n t s of t h e l a w a n d of specific
h a l a k h i c rules for t h e C o m m u n i t y , it c a n b e a s s u m e d t h a t t h e
" t h r e e b o o k s " refer b y aU m e a n s t o t h e a u t h o r i t a t i v e writings of
the C o m m u n i t y , whether to the Hebrew Scriptures, to written
286 Cf. G. Vermes, o.c, p . 2 6 8 .

287 Cf. the translation of T.H. Gaster, Dead Sea Scriptures, p . 4 4 9 .
288 C f . J . Starcky, a . c , pp.56f.
289 C f . J , Carmignac,a.c, p . 2 1 2 .
290 Cf. J . A . Fitzmyer, "Aramaic 'Elect of God' Text", CBQ 27 ( 1 9 6 5 ) 362f.
291 Cf. T.H. Gaster, o.c, pp.475f. w h o points out with regard to the solution of J . Car
mignac that it carmot be proved that these documents existed together at the time
4QMessAr was composed and asks whether the "wondrous child" was a Qumranite
"who had t o be reared in what were, after all, manuals for a sect 'preparing the
way' for his advent".
292 Cf. T.H. Gaster, o . c , p . 4 7 6 (his translation on p . 4 4 9 ) .
2 9 3 G. Vermes, Dead Sea Scrolls, p.268.
2 9 4 This interpretation is rejected by J . Starcky, "Texte messianique", p . 5 7 ; J.A. Fitz
myer, CBQ 2 7 ( 1 9 6 5 ) 3 6 2 ; T.H. Gaster, Dead Sea Scriptures, p . 4 7 6 .
214 Law and Wisdom
h a l a k h i c r e g u l a t i o n s , or b o t h . A 1 DO was a valuable a n d h o n o u r e d
m e a n s of c o m m u n i c a t i o n a n d t r a d i t i o n a n d surely reserved for t h e
essential p r o p e r t i e s of t h e C o m m u n i t y . A n d t h e " t h r e e b o o k s " are
p r e s e n t e d as t h e s o u r c e of t h e child's e x t r a o r d i n a r y k n o w l e d g e
a n d wisdom^^^. T h u s , t h e law o r t h e laws a r e again identified w i t h
wisdom.
( l O ) l l Q P s ^ 1 8 , 1 0 - 1 3 : " F r o m t h e gates of t h e r i g h t e o u s ( ' n n a
D ' ' p ' ' T s ) i s h e a r d h e r (i.e. w i s d o m ' s ) voice {b^p), a n d from t h e as
s e m b l y of t h e p i o u s ( • • ' T o n bnp) her song ( m a r ) . W h e n t h e y
eat w i t h s a t i e t y she is c i t e d ( m n i y a ) , a n d w h e n t h e y d r i n k in c o m
m u n i t y t o g e t h e r , their m e d i t a t i o n ( o n n ' i : ; ) is o n t h e L a w of t h e
Most High {]^•>'?]} m i n a ) ; t h e i r w o r d s ( n a n n n x ) o n m a k i n g
k n o w n ( v m n ' ? ) his m i g h t . H o w far from t h e w i c k e d is h e r w o r d
( m a s ) , from all h a u g h t y m e n t o k n o w her"^^®.
It is disputed whether 1 IQPs^ 18 is a Qumranian composition. S o m e scholars opted

for an Essene origin of the psalm^^^^ other scholars pointed out that there is nothing
in the psalm which is exclusively Qumranian^^S. x h e arguments against the possibil
ity of Qumranian origin are not totally convincing299. J . A . Sanders points out that
"it is inevitable that one should think of Qumran in dealing with the psalm"300:
particularly 18,11-12 reflects the c o m m o n meals of the Community, the life of sac
ramental eating and drinking accompanied by meditation and discussion of the law,
and the task of the covenanted people (cf. IQS 6,4-8). The term • ' ' a ' a n is attested
in many passages as designation for the members of the CommunityÔl. Neverthe
less, the archaizing language and the theology of the psalm as well as considerations
with regard to the inclusion of the psalm in the Psalm Scroll make it plausible to reck
on with a proto-Qumranian or hasidic origin302_ Thus we will treat 1 IQPs^ 18 not
2 9 5 Cf. J . A . Fitzmyer, a.c: p . 3 6 2 ; contra the reading and interpretation o f T.H. Gaster,
o.c. p p . 4 4 9 , 4 7 6 .
296 1 IQPsa 18,1-16 = Ps(syr) 2,1-39. Cf. DJD 4 (1965) 64-70 (J.A. Sanders).
297 M. Delcor, "Cinq nouveau psaumes esseniens", RQ 1 ( 1 9 5 8 ) 8 5 ; M. Philonenko,
"L'origine essenien des cinq psaumes syriaques de David", Semitica 9 ( 1 9 5 8 ) 35-
4 8 ; J . E . Worrell, Concepts, p p . 2 7 1 - 2 7 5 . See implicitly T.H. Casta, Dead Sea Scrip
tures, p p . l 2 5 - 1 2 7 , 2 1 9 f . who includes it in "Poems from a Qumran Hymnal" (pp.
2 1 7 - 2 2 7 ) . He understands l l Q P s ^ 18 as an "invitation to grace after meals", known
in rabbinic literature as birkhat zimmun (cf. pBer 7,2; mAb 3,3-4).
298 Cf. J . A . Sanders, DJD 4 ( 1 9 6 5 ) 6 9 ; D. Luhnnann, "Weisheitspsalm", ZAW 8 0
( 1 9 6 8 ) 8 7 - 9 8 ; A.S. van der Woude, "Die funf syrischen Psalmen", JSHRZ IV/1
( 1 9 7 4 ) 3 5 ; W.L. Lipscomb, "Wisdom", pp.278L
299 CL W.L. Lipscomb, a.c.. p . 2 7 9 .
3 0 0 C L J . A . Sanders, o . c , p p . 6 9 L , 7 5 .
301 CL supra, p.187 with n . l 2 0 .
302 CL J.A. Sanders, o . c , p.70; H. Bardtke, "Literaturbericht", ThR 35 ( 1 9 7 0 ) 2 2 1 -
2 2 6 ; M. Hengel, Judentum, p . 3 2 3 ; W.L. Limpscomb, a.c., p p . 2 7 8 L Pace A.S. van
der Woude, o . c , p.35 who classifies the psalm as late wisdom and dissociates it
from proto-Essenic circles.
as a primary witness for the theology of the CommunityÔS. However, the probable
hasidic origin of the psalm plus the fact that it was incorporated in l l Q P s ^ and
handed down in the Community allows us to assume that l l Q P s ^ 18 at least reflects
the theology of the Qumran group.
T h e g r o u p w h i c h is d e s i g n a t e d as D ' a i D , D ' a i n r , D - ' p - ' - r s ,

• ' T o n ( 1 8 , 1 . 1 0 . 1 1 . 1 3 ) possesses w i s d o m ( n a s i n ) w i t h regard t o
t h e task of p r o c l a i m i n g G o d ' s m i g h t ( 1 8 , 3 - 4 . 1 2 - 1 4 ) . T h e g o o d a n d
p i o u s o n e s " c i t e " w i s d o m ( m a x a ) , i.e. s p e a k of h e r ( 1 8 , 1 1 ) w h i l e
t h e y e a t a n d d r i n k . If U Q P s ^ 18 is i n d e e d a birkhat zimmun^,
t h e i d e n t i f i c a t i o n of law a n d w i s d o m is very clear: t h e call t o j o i n
in t h e 'grace a f t e r m e a l s ' Wcis t h e n c o u p l e d w i t h an i n v i t a t i o n t o
p a r t i c i p a t e in t h e " t a l k a b o u t t h e T o r a h " as " w o r d s of t h e T o r a h "
(min 'TaT) h a d t o a c c o m p a n y t h e m e a l . T h e " c i t i n g " of wis
d o m w h i c h is p r o b a b l y a r e f e r e n c e t o t h e " v o i c e " a n d " s o n g " of
w i s d o m ( 1 8 , 1 0 . 1 1 ) ^ ^ c o r r e s p o n d s t h e n w i t h t h e " w o r d s of t h e
T o r a h " ' " ® . Even if we h a v e t o regard l l Q P s * 18 s i m p l y as a wis
d o m h y m n ' " ' , w i s d o m is i d e n t i f i e d w i t h t h e law: t h e r i g h t e o u s
p r o c l a i m w i s d o m ( 1 8 , 1 0 - 1 1 ) a n d talk a b o u t w i s d o m ( 1 8 , 1 1 - 1 2 ) ,
and they mediate o n the law (18,12)'"*.
(11) l l Q P s ^ 24,8: "Grant me understanding ( •'aa'an), O Lord,
in y o u r L a w ( n s n m n a ) , a n d t e a c h m e {"mb) y o u r o r d i n a n c e s
(n3'DD!:?a)"'°^. T h e p s a l m in l l Q P s * 2 4 is p r o b a b l y of hasidic
o r i g i n " " b u t h a s n o t s u c h a close r e l a t i o n s h i p t o Q u m r a n t h e o l o g y
o r p h r a s e o l o g y as U Q P s * 1 8 ' " . H e n c e we will n o t use it w i t h
regard t o a n y c o n c l u s i o n s as t o Q u m r a n i a n t h e o l o g y . We n o t e ,
h o w e v e r , t h a t t h e i d e n t i f i c a t i o n of law a n d w i s d o m is very o b v i o u s
30S Cf. H. IJchtenberger, Studien, p . 4 3 .

3 0 4 Cf. T.H. Gaster, o.c, p p . l 2 6 f . See also J . A . Sanders, o.c, p.68 w h o classifies the
psalm, o n form-critical grounds, as a berakhah or "call to worship", but then de
cides to call it more generally a "sapiential hymn".
305 C f . J . A . Sanders, D/Z> 4 ( 1 9 6 5 ) 6 7 .
3 0 6 Cf. T.H. Gaster, Dead Sea Scriptures, p.126 w h o states that the "voice of wisdom"
is a c o m m o n rabbinic synonym for the Torah.
307 Cf. J.A. Sanders, o.c, p.68; D. Liihrmann, "Weisheitspsalm", ZAW %0 ( 1 9 6 8 ) 87-
9 8 ; M. Htngel, Judentum, p.323.
308 Cf. M. Hengel, o.c, p.323 who takes 1 IQPs* 18 to be a sapiential psalm stating that
"der Psalm zeigt auch deutlich, dafi auch die 'Frommen' eigene 'Weisheitsschulen'
besaBen, in deren Mittelpunkt 'ihre Meditation iiber der T o r a ' f m i n a Dnn''U?
•[^•>bV ) stand".
309 1 IQPs* 24,3-17 = Ps(syr) 3,1-38. CL DJD 4 ( 1 9 6 5 ) 70-75 (J.A. Sanders).
3 1 0 CL M. Hengel, o.c, p . 3 2 5 .
311 C L J . A . Sanders, o . c , p . 7 5 .
216 Law and Wisdom
in this p s a l m : t h e s t u d y of t h e l a w a n d of its c o m m a n d m e n t s l e a d s ,
w i t h t h e h e l p of G o d , t o w i s d o m a n d u n d e r s t a n d i n g .
12.1.2. Implicit evidence. T h e r e are 12 passages w h i c h i m p l y t h e

s a m e i d e n t i f i c a t i o n of law ( i n c l u d i n g Q u m r a n h a l a k h a h ) a n d wis
d o m . F o r r e a s o n s of s p a c e w e will n o t engage h e r e in d e t a i l e d e x e
getical analyses b u t will s i m p l y p r e s e n t t h e c o n c l u s i o n s w h i c h w e
have t o draw from the individual pericopes.
(1) I Q S 1 , 1 1 - 1 3 . T h i s p e r i c o p e asserts t h a t all t h o s e w h o e n t e r
t h e C o m m u n i t y s h a h b r i n g aU their k n o w l e d g e ( r i y r ) , p o w e r s
( m a ) , a n d possessions ( 1T n ) i n t o t h e C o m m u n i t y " t h a t t h e y m a y
p u r i f y t h e i r k n o w l e d g e ( o n y T Tia"?) in t h e t r u t h of G o d ' s p r e
c e p t s (D"" i ? i n " 2 ) " a n d o r d e r t h e i r p o w e r s a n d p o s s e s s i o n s a c c o r d
ing t o G o d ' s " c o u n s e l " a n d " w a y of p e r f e c t i o n " , i.e. a c c o r d i n g t o
Q u m r a n i a n h a l a k h a h ' ' ' . T h i s i n s t r u c t i o n implies t h a t (1) t h e re
liable c o m m a n d m e n t s of G o d c o r r e s p o n d w i t h G o d ' s " c o u n s e l "
(nxy) a n d " w a y of p e r f e c t i o n " ( D ' s m o n ) , i.e. w i t h G o d ' s l a w
i n c l u d i n g t h e p a r t i c u l a r s t i p u l a t i o n s a n d i n t e r p r e t a t i o n s of t h e
C o m m u n i t y , a n d (2) t h a t this law, if s t u d i e d p r o p e r l y (in t h e
C o m m u n i t y ! ) , leads t o a p u r e r a n d b e t t e r k n o w l e d g e . In o t h e r
w o r d s , t h e p r o p e r u n d e r s t a n d i n g of t h e l a w results in p u r e , i.e.
proper wisdom.
(2) I Q S 2 , 2 - 3 . T h e priests are t o bless aU m e n w h o " w a l k per
f e c t l y " in all t h e w a y s of G o d ( T a n "Jiaa D ' a n D's'PTnn ) , i . e .
w h o o b e y all t h e c o m m a n d m e n t s of God"''^. T h e m a i n p a r t of t h e
blessing s a y s : " M a y h e Ughten y o u r h e a r t wdth life-giving wdsdom
( D " n bDV/) a n d g r a n t y o u e t e r n a l k n o w l e d g e ( D ' a ' p i y n y i ) " ( 2 ,
3 ) . T h u s , p e o p l e w h o o b e y t h e l a w a r e blessed w i t h ever-increasing
w i s d o m a n d k n o w l e d g e . T o b e wdse i m p h e s t h e k e e p i n g of t h e
l a w " ^ . A n d o b e d i e n c e t o t h e l a w is t h e p r e r e q u i s i t e a n d t h e guar
a n t e e of wdsdom.
(3) I Q S 4 , 2 - 6 . T h i s p e r i c o p e describes t h e c h a r a c t e r of t h e S o n s
of Light w h o s e h e a r t is e n l i g h t e n e d ( T" NnV) a n d w h o walk o n t h e
3 1 2 O n t h e t e n n pin see supra, p . l 7 1 .

313 Cf.J.Becker,//ei/, p.165.
3 1 4 In the context of the Qumranian reverence of the law and in the corresponding
obedietKe to the commandments, this is the meaning of this phrase. Cf. also H.
Lichtenberger, Studien, p . 2 0 5 .
3 1 5 Cf. F. Notscher, Terminologie, p . 6 4 .
" p a t h s " ( • ' D m ) of t r u e r i g h t e o u s n e s s a n d w h o fear ( " r n a ) t h e

laws ( o ' D S i r / a ) of G o d ( 4 , 2 ) . I n 4 , 3 - 6 d i f f e r e n t gifts of t h e S p i r i t
a r e m e n t i o n e d , a m o n g t h e m u n d e r s t a n d i n g Cpau?), intelligence
( n a ' a ) , m i g h t y w i s d o m ( n m a i n a s n ) ' ' ® . Again, o b e d i e n c e t o
t h e l a w is closely r e l a t e d w i t h t h e gift of w i s d o m .
(4) I Q H 1,34-36. This a d m o n i t i o n h n k s t h e wise m e n ( D ' a D n )
w i t h t h e j u s t m e n ( a ' p ' T x ) a n d w i t h t h e p e r f e c t of w a y ( ' a ' a n
im)'". F o r t h e C o m m u n i t y t h e c o n c e p t s of npTS a n d m n
a r e i n t r i c a t e l y l i n k e d w i t h t h e k e e p i n g of t h e Mosaic l a w a n d t h e i r
h a l a k h a h . H e n c e w i s d o m is again l i n k e d w i t h o b e d i e n c e t o t h e l a w .
(5) I Q H 1 2 , 3 2 . H e r e again n y is l i n k e d w i t h n p i s ' ' * . K n o w
l e d g e is e q u i v a l e n t t o r i g h t e o u s n e s s w h i c h is G o d ' s gift b u t a l s o , for
t h e C o m m u n i t y , d e p e n d e n t o n t h e k e e p i n g of t h e l a w ' ' ^ .
(6) I Q p H a b 2 , 8 - 1 0 . T h e c o n t e x t applies H a b 1,5 t o t h e h i s t o r y
of t h e Q u m r a n C o m m u n i t y dealing in 2,7 w i t h t h e "final genera
t i o n " in w h i c h " t h e p r i e s t " ( TniDn ) w i h p l a y a n i m p o r t a n t role
( 2 , 8 ) : G o d has p u t " u n d e r s t a n d i n g " i n t o his h e a r t {bn i n a
nj'a'ô^ 2,8) t o i n t e r p r e t ( T I U ; S ' ? ) a h t h e p r o p h e t s t h r o u g h w h o m
G o d p r e d i c t e d t h e f u t u r e of his p e o p l e a n d of t h e C o m m u n i t y ( 2 ,
9 - 1 0 ) . If t h e r e s t o r a t i o n of t h e l a c u n a in 2 , 8 is c o r r e c t , w e h a v e
a n o t h e r i m p l i c i t i d e n t i f i c a t i o n of t h e T o r a h ( h e r e w i t h t h e focus
o n t h e p r o p h e t s ) wdth w i s d o m : t h e p r i e s t l y messiah w h o is else
w h e r e called " i n t e r p r e t e r of t h e l a w " ' ^ ' h a s b e e n given special
w i s d o m t o u n d e r s t a n d a n d t o i n t e r p r e t t h e p r o p h e t s . T h a t is, a
proper a n d relevant understanding of t h e p r o p h e t s — a n i m p o r t a n t
3 1 6 Cf. p. von der Osten-Sacken, Gott und Belial, p . l 5 3 wdth n . l w h o compares these
sapiential gifts of the Spirit with IQH 1 2 , 1 1 - 1 3 ; 4 , 3 1 - 3 2 .
317 Cf. S. H o l m - N i e l s e n , / / o d a y o t , p.27; H.W. Kxshn, Enderwartung, p.l60.
3 1 8 I Q H 12,32 uses p i T S which occurs only here and in IQH f2,16. According to
M. Jastrow, Dictionary, s.v., this term means "justification" in the rabbinic litera
ture. There seems t o b e no great difference in meaning with regard t o p73f • Cf. S.
Holm-Nielsen, o.c, p . 2 0 7 .
319 Cf. J . Becker, Heil, p . l 6 7 w h o speaks wdth regard to the soteriological statements
in IQH o f "solia gratia itmcrhalb des Gesetzesgehorsams".
3 2 0 Restored foUowing E. Lohse, Texte, p . 2 2 8 ; G. Vermes, Dead Sea Scrolls, p . 2 3 6 ;
M.P. Horgan, Pesharim, p p . 1 3 , 2 5 . CL also L Rabinowitz, "The Second and Third
Columns of the Habbakuk Interpretation ScroU",/BZ, 69 ( 1 9 5 0 ) 3 3 L , w h o suggests
nasn which is possible in terms of the c o n t e x t ; with t h e usual fuU writing
of n a D i n the word would be t o o long, however. CL M.P. Horgan,Pesharim, p . 2 6 .
321 See supra, § I 0 . 8 . I .
218 Law and Wisdom
p a r t of t h e T o r a h for t h e C o m m u n i t y — is d e p e n d e n t u p o n wis
d o m given by G o d .
(7) 4 Q S I 3 9 f l . T h e first p a r t of t h e 'Angelic Liturgy'^22 p ^ g .
sents a series of blessings p r o n o u n c e d b y e a c h of t h e seven arch
angels c o n c e i v e d of as t h e angelic c o u n t e r p a r t of t h e p r i e s t l y b e n e
d i c t i o n in N u m . 6,24-27^23 fi ijj.ig (blessing n o . 4) t h e
blessing is p r o n o u n c e d o n t h o s e w h o " w a l k u p r i g h t l y " ( TU? •> •> o*? i n ) ,
w h o " l a y t h e f o u n d a t i o n s of t r u t h " , w h o e x a l t " t r u e k n o w l e d g e "
( i n a K n y i ) . H e r e again t h e life in o b e d i e n c e t o t h e c o m m a n d
m e n t s of t h e law is r e g a r d e d as e q u i v a l e n t t o t r u e w i s d o m . In vv.
2 1 - 2 2 (blessing n o . 6) t h e " m i g h t y in w i s d o m " {bsw - " T i a j ) are
identified similarly w i t h t h e " p e r f e c t of w a y " ( I T T • ' a ' a n ) . In
v v . 2 4 - 2 5 (blessing n o . 7) t h e " h o l y f o u n d e r s of k n o w l e d g e "
( n y i • ' T c n a o ^ ' U ^ n p ) are l i n k e d w i t h t h o s e " w h o e x a l t his stat
u t e s " ( 1 •'i3su?n • ' a n a ) .
(8) 4 Q 1 8 4 f l , 1 4 - 1 7 . In t h e so-called 'Wiles of t h e W i c k e d
Woman'^2^, a n allegorical w i s d o m p o e m on a p o s t a s y ^ ^ or o n t h e
c h a r a c t e r of evil^^^, several s y n o n y m o u s a n d parallel t e r m s are
u s e d t o d e s i g n a t e G o d ' s faithful p e o p l e as o b j e c t of t h e s e d u c t i o n :
" a r i g h t e o u s m a n ( p ' T J f WH) . . . a perfect man ( m x y B^'N)
. . . t h e u p r i g h t ( D ' T B ? ' ) . . . t h e righteous elect ( p 7 2 f ' ' T ' n a ) . . .
t h e firmly e s t a b l i s h e d ( T S •> • ' S i a o ) . . . t h o s e w h o walk u p r i g h t l y
( l u / ' • ' 3 ' ? i n ) " ( w . l 4 - 1 5 ) ^ 2 ^ . It is f u r t h e r said of t h e m t h a t t h e y
k e e p t h e c o m m a n d m e n t s ( m s a T S J ) a n d t h a t t h e y walk in t h e
" w a y s of r i g h t e o u s n e s s " ( p l s ' 3 1 1 , v.16) a n d in t h e " p a t h s of
u p r i g h t n e s s " ( n n w • > 3 T 7 , v . l 7 ) , a n d a r e faithful t o t h e s t a t u t e
3 2 2 See the editio princepsby J. Strugnell, "The Angelic Liturgy at Quraran, 4 Q Serek
Slrfot Has&bat", SVT 7 ( 1 9 6 0 ) 3 1 8 - 3 4 5 ; cf. also G. Vermes, Dead Sea Scrolls,
p p . 2 1 0 - 2 1 3 ; r.H. Gastei, Dead Sea Scriptures, pp.283-295. The text 4QS1 has to be
dated to ca. 6 0 B . C . ; c f . J . Strugnell, a . c , p . 3 1 9 .
323 Cf. T.H. Gaster, o.c, pp.285f.
3 2 4 Cf. the edition by J.M. Allegro, D/D 5 ( 1 9 6 8 ) 8 2 - 8 5 , and the notes of J. Strugnell,
"Notes en marge",/{Q 7 ( 1 9 7 0 ) 2 6 3 - 2 6 8 ; also G.Veimes, Dead Sea Scrolls, pp.255-
2 5 7 ; T.H. Gaster, Dead Sea Scriptures, p p . 4 9 3 - 5 0 3 ; and the study of R.D. Moore,
"Personification of the Seduction of Evil: T h e Wiles of the Wicked Woman' ", RQ
10 ( 1 9 8 1 ) 5 0 5 - 5 1 9 .
3 2 6 Cf. T.H. Gaster, o.c, p . 4 9 5 .
3 2 6 Emphasized by R.D. Moore, a.c, p . 5 0 6 and passim.
327 Following the translation of J.M. Allegro, o.c, p.83 and J . Strugnell, a . c , p.268
(correcting the text of Allegro with Strugnell, a.c, pp.265f.). Cf. similarly the re
cent translation of R.D. Moore, a.c, pp.507f.
( i 7 i n , V . 1 5 ) . T h e r i g h t e o u s are t h o s e w h o are m o r a l l y p e r f e c t , o b e y
ing faithfully t h e c o m m a n d m e n t s a n d p r e c e p t s of t h e T o r a h , in
c l u d i n g t h e specific Q u m r a n h a l a k h a h ( p i n ) . T h e o p p o s i t e of t h i s
r i g h t e o u s n e s s b y k e e p i n g t h e T o r a h is foolishness a n d w a n t o n -
ness'2^. T h e r e f e r e n c e t o foolishness p l u s t h e c o n t e x t of this wis
d o m p o e m i m p l y t h a t t r u e w i s d o m is t h o u g h t t o b e e q u i v a l e n t t o
m o r a l p e r f e c t i o n w h i c h is t a k e n t o be t h e direct result of o n e ' s
faithful o b e d i e n c e t o T o r a h .
(9) 4 Q 1 8 5 f l - 2 1 , 1 3 - 2 , 1 . T h e t e x t 4 Q 1 8 5 ' 2 9 h a s b e e n i d e n t i f i e d
as s a p i e n t i a l Mahnrede^^ " m i t der z e n t r a l e n ReferenzgroBe d e r
W e i s h e h u n d / o d e r des G e s e t z e s " ' ' ' .
The Mahnrede summons Israel, and indeed all peoples332^ to close their minds
to the divine will but to obey it and hence receive salvation and life. The question of
how the divine will shows itself leads directly into the problem of the text: the suf
fixes of the 3rd person fem.sg. may refer to wisdom or to the l a w 3 3 3 . It seems to be
obvious that the identification of law and wisdom is carried through here as weU334.
In f l - 2 1,13-2,1 m a n is s u m m o n e d t o " d r a w w i s d o m ( l?33m)^^5

from t h e m i g h t y w i s d o m of G o d ( D ' H ' P N r m a ; t a ) " ® " ( 1 , 1 4 )
a n d t o " d o his g o o d p l e a s u r e " ( 1 3 1 2 : T i B ^ y ) 3 3 5 ( 2 , 1 ) , r e m e m b e r
ing t h e miracles w h i c h h e w r o u g h t in E g y p t ( 1 , 1 5 ) . In t h e c o n t e x t
of t h e E x o d u s e v e n t , G o d ' s " p l e a s u r e " o r " w i l l " ( 1 , 1 5 i m m e d i a t e
ly p r e c e d i n g 2,1) m a y very well refer t o t h e S i n a i t i c legislation, in
w h i c h case w i s d o m w o u l d clearly b e i d e n t i f i e d w i t h t h e law. T h e
p e r i c o p e f l - 2 2 , 2 - 1 1 c o n f i r m s t h i s : r e f e r e n c e is m a d e t o t h e
3 2 8 S e e t h e b-finb and Tns in 1,15.

3 2 9 Cf. the edition by J.M. AUegro, DJD 5 ( 1 9 6 8 ) 8 5 - 8 7 , and the notes of J.StrugneU,
a.c, p p . 2 6 9 - 2 7 3 ; see also G. Vermes, o.c, pp.257-259; T.H. Gaster, o.c, pp.430-
4 3 2 ; H. Lichtenberger, "Eine weisheitliche Mahnrede in den Qumranfunden (4Q-
185)", BETL 4 6 ( 1 9 7 8 ) 151-162; M. Kuchler, Weisheitsperikopen, pp.l03-I05.
We use the translations of J . StrugneU, a . c , pp.272L and H. Lichtenberger, a . c ,
passim.
3 3 0 CL H. Lichtenberger, "Mahnrede", BETL 46 ( 1 9 7 8 ) 1 5 1 , 1 6 1 ; similarly J . Strug
neU, "Notes", RQ 7 ( 1 9 7 0 ) 2 6 9 .
331 M. Kiichler, Weisheitstraditionen, p. 103 n.22a,4Q185 is pre-Qumranian, but was
used and probably copied in Qumran; cL H. Lichtenberger, a . c , pp.161 L
3 3 2 CL H. Lichtenberger, a . c , p . l 5 3 .
3 3 3 C L J . StrugneU, a . c , p . 2 6 9 ; H . Lichtenberger, a . c , p . l 5 2 ; M . K u c h l e r , o . c , p . l 0 3 .
3 3 4 CL H. Lichtenberger, a . c , p. 152.
3 3 5 CL the reconstruction by J . StrugneU, a . c , p.270.
3 3 6 Interpreting m i 3 3 in its inteUectual sense as elsewhere in the Qumran texts; cL
J. StrugneU, a . c , p . 2 7 0 .
220 Law and Wisdom
" w o r d s of Y a h w e h " ( m n ' ' n a i , 2,3) a n d t h e " p a t h ( n a T i j ) ' ' '

h e a p p o u i t e d for I s a a c " (2,4) w h i c h are i d e n t i f i e d w i t h " h i s wis
d o m " ( i n a 3 n ) 3 3 8 in 2 , 1 1 . T h e t w o m a c a r i s m s in f l - 2 2 , 8 - 1 3 a n d
2 , 1 3 - 1 5 refer t o w i s d o m a n d / o r t h e l a w ' ' ^ : it h a s b e e n d e m o n
s t r a t e d w i t h r e g a r d t o 2 , 1 2 t h a t " d i e G a b e n die fur das T u n d e s
v o n G o t t g e b o t e n e n Weges g e g e b e n w e r d e n , sind e b e n d i e , die in
w e i s h e i t l i c h e n T e x t e n die G a b e n der Weisheit sind"'"*". T h e s e gifts
are " l e n g t h of d a y s " ( D ^ n ^ ms)'*', " f a t n e s s of b o n e " (T^^T
D)!V), i-e. l u x u r i a n t strength''^^^ " j ^ y pf h e a r t " (aa"? nnni:7)343^
"riches" (lu^y) and " h o n o u r " ( T T 3 3 ) ' 4 4 .
( 1 0 ) 4 Q D i b H a m ^ f l - 2 2 , 1 2 - 1 5 . In t h e p r a y e r s of 4 Q D i b H a m ' ' ^ ^
Israel is d e s c r i b e d as having b e e n e l e c t e d b y G o d ( f l - 2 3 , 9 ; 4 , 3 .
5)'*®. In 2 , 1 2 - 1 5 G o d ' s miracles are m e n t i o n e d w h i c h h e did in
t h e " e y e s of t h e n a t i o n s " . G o d is ' r e m i n d e d ' t h a t his n a m e has
b e e n " c a l l e d over I s r a e l " ( i J ' ^ y n a n u ; ^ • ^ p i ) . T h e s e s t a t e m e n t s
m i g h t establish t h e E x o d u s e v e n t a n d t h e S i n a i t i c c o v e n a n t as t h e
c o n t e x t of o u r p e r i c o p e . G o d is i m p l o r e d t o lead Israel t o t o t a l re
p e n t a n c e a n d t o " i m p l a n t " his l a w ( n s m i n n y u ' ? ) in t h e i r h e a r t s
( 2 , 1 3 ) s o t h a t t h e y m i g h t n e v e r d e p a r t f r o m it t o a n y d e g r e e ( 2 ,
1 4 ) . T h i s i m p l a n t a t i o n of G o d ' s law in t h e h u m a n h e a r t is t h e n
d e s c r i b e d as " h e a l i n g " ( N S T ) f r o m foolishness ( p y i U ' ) , b l i n d n e s s
( T i l T V ) , a n d a b e r r a t i o n of h e a r t ( 3 3"? p n a n ) . This p l e a i m p h e s
clearly t h e i d e n t i t y of wise c o n d u c t a n d o b e d i e n c e t o T o r a h , of
wisdom and law.
( 1 1 ) 4 Q S h i i ^ f 1,7-8. This p e r i c o p e belongs t o t h e c o l l e c t i o n of
337 Cf. J . StrugneU, a.c., p.271 contraJ.M. AUegro, DJD 5 ( 1 9 6 8 ) 85 w h o reads nrsTin.
338 Thus the reconstruction of J . StrugneU, a.c., p . 2 7 1 .
339 C f . J . S t r u g n e U , a . c . , p p . 2 6 9 , 2 7 3 ; M . Kuchler, o . c , p . l 0 5 .
340 H. Lichtenberger, "Mahnrede", B£rZ, 4 6 ( 1 9 7 8 ) 152.
341 CL Prov 3 , 1 6 ; S i r 1,20; Bar 3 , 1 4 .
342 CL Prov 15,30; cL Sir 1,18.
343 CL Qoh 5,19; Sir 4 , 12G; 6 , 2 8 .
344 Restored tentatively with H. Lichtenberger, a.c., p.l 62 wdth n.70. With regard to
honour as gift cL Prov 3,16; 8 , 1 8 ; Sir 4 , 1 3 ; 6 , 3 1 ; 24,16-17; 3 7 , 2 6 ; 5 1 , 1 7 ; with re
gard t o riches cf. Prov 3 , 1 6 ; 8 , 1 8 ; Sir 24,17.
3 4 5 Cf. the editio princeps by M. BaiUet, "Un recueU liturgique de Qumran, grotte 4:
'Les Paroles des Luminaires", RB 6 8 ( 1 9 6 1 ) 195-250; idem,/)/£> 7 ( 1 9 8 2 ) 137-175.
CL also G. Vermes, Dead Sea Scrolls, pp. 202-205; T.H. Gaster, Dead Sea Scrip
tures, p p . 2 6 9 - 2 8 1 . Scholars agree that 4QDibHam is a pre-Quraranian, hasidic writ
ing; cL K.G. Kuhn, "Nachtrage", RQ 4 ( 1 9 6 3 ) 168L; G. Vermes, o . c , p . 2 0 2 ; H.
Lichtenberger, Studien, p.93 n . l ; M. BaUlet, o . c , p . l 3 7 .
3 4 6 CL H. Lichtenberger, o . c , p p . l 8 5 L
h y m n s labelled 4QShir^'^^ w h i c h w e r e w r i t t e n b y a maskil. Refer

e n c e is m a d e t o t h e " g l o r y of G o d of k n o w l e d g e " (''m'pN Tins
n i y i ) w h i c h is shining in " h i s w o r d s " ( p - i a x n ) . W h e t h e r t h e s e
" w o r d s " of G o d refer t o his w o r d of c r e a t i o n o r t o t h e w o r d s of
legislation, it has t o be n o t e d t h a t G o d ' s w i s d o m is p r e s e n t in his
w o r d . I n f2,5-7 t h e r e m n a n t of G o d is m e n t i o n e d , t h e t r u e Israel,
w h o " k e e p s t h e w a y of G o d (D''ni'?K i m •'nniu;) a n d t h e p a t h
of his h o h n e s s ( HVT i p r i ' ? D n ) " , o b v i o u s l y referring t o t h e k e e p i n g
of t h e c o m m a n d m e n t s . T h e w r i t e r c o n t i n u e s t h a t " f o r t h e saints
of his p e o p l e t r u e insight ( n a i nan)^'*^ consists in t h e k n o w l e d g e
of G o d ( D ' n i ' P N n y m ) " . This c o u l d b e i n t e r p r e t e d in s u c h a w a y
t h a t t h e k e e p i n g of t h e w a y s of G o d a m o u n t s t o t r u e insight a n d
is p o s s i b l e o n l y o n t h e basis of t h e k n o w l e d g e of G o d .
( 1 2 ) l l Q P s ^ D a v C o m p ( 2 7 , 2 - 1 1 ) . T h e o n l y p r o s e s e c t i o n of t h e
Psalms Scroll^*^ c o n t a i n s a m i d r a s h i c s u p p l e m e n t o n t h e p o e t i c
activities of David w h o is c r e d i t e d w i t h 4 , 0 5 0 c o m p o s i t i o n s . David
is called D s n a n d T S i o (v.2) a n d d e s c r i b e d as b e i n g " d i s c e r n i n g "
( p n a ) a n d " p e r f e c t in all his w a y s " ( I ' m T "pinn • ' ' n n , v . 3 ) , a n d
possessing a " d i s c e r n i n g a n d e n l i g h t e n e d s p i r i t " ( m i Ni n j i n a n n ,
v . 4 ) . Finally, h e is c r e d i t e d w i t h t h e divine gift of p r o p h e c y
( n N i n a n ) as s o u r c e of his c o m p o s i t i o n s (v. 1 1 ) .
Thus, "at Qumran, David was thought of not only as a musical composer and
author of the Psalter under prophetic inspiration, but also as Aaft/iam, capable of the
kind of thinking elsewhere attributed to the great Wisdom teacher Ben Sira"^50.
H e n c e , t h e S c r i p t u r e s ( h e r e w i t h t h e focus o n t h e Psalter) a r e
said t o be b o t h divinely i n s p i r e d a n d closely r e l a t e d t o scribal wis
dom.
347 See the editio princeps by M. BaUlet, D]D 7 ( 1 9 8 2 ) 215-262. This collection of
hymns is clearly of Qumranian origin; cf. M. Baillet, o . c , p p . 2 1 5 , 2 2 0 . We follow
the (French) translation of BaUlet.
3 4 8 Translating the definite article in nj 1 3 J n a s ""true wisdom".
3 4 9 HQPs^DavComp (27,2-11). See the editio princeps by J . A . Sanders, 4 (1965)
9 1 - 9 3 ; cf. also G. Vermes, Dead Sea Scrolls, pp.264f. This pericope dates probably
to the beginning of the 1st century A.D.; cf. J . A . Sanders, The Dead Sea Psalms
Scroll, 1 9 6 7 , p p . l 3 4 f .
3 5 0 J . A . Sanders, OyZ) 4 ( 1 9 6 5 ) 9 2 .
222 Law and Wiidom
1 2 . 2 . T h e N a t u r e of t h e I d e n t i f i c a t i o n
12.2.1. The creational dimension. Several passages e q u a t e vvis

d o m w h i c h is m a n i f e s t in t h e o r d e r of c r e a t i o n w i t h t h e laws es
t a b l i s h e d b y G o d ( I Q S .3,15-17; I Q H 1,1-20; 1 2 , 5 - 1 1 ; a n d p o s
sibly 4 Q S h i r ' ' fl , 7 - 8 ) . T h e t e r m s u s e d for, a n d in c o n n e c t i o n w i t h ,
t h e sapiential o r d e r of c r e a t i o n i n c l u d e n n s i n , m s n , n j n , n 3 U ; n a ,
n S 5 ; ( c f . § 1 1 . 3 . 2 . ) . T h e laws of n a t u r e are r e f e r r e d t o as D ^ p T n ,
D ' D S i ^ ' a , m a ' n j (cf. § 1 0 . 5 . 1 . ) .
It is significant t o n o t e t h a t m i n is never u s e d for t h e o r d e r of
c r e a t i o n ' ^ ' . As t h e P e n t a t e u c h a n d t h e e n t i r e H e b r e w c a n o n w e r e
e s t e e m e d in an e x c e p t i o n a l m a n n e r , t h e C o m m u n i t y refrained
from transferring t h e c h a r a c t e r i s t i c d e s i g n a t i o n m m t o t h e r e a l m
of c r e a t i o n . I n s t e a d , it u s e d i?i n a n d usaâ w h i c h d e s i g n a t e d else
w h e r e t h e S c r i p t u r e s i n c l u d i n g its o w n p a r t i c u l a r h a l a k h a h .
F o r t h e Q u m r a n g r o u p , t h e laws of c r e a t i o n w e r e basically o n e
w i t h t h e laws of t h e C o m m u n i t y w h i c h w e r e , in t h e i r o p i n i o n ,
d i r e c t l y a n d u n q u e s t i o n a b l y b a s e d o n t h e w r i t t e n law. A n d t h e
laws of t h e o r d e r of c r e a t i o n w e r e a n e x p r e s s i o n a n d e m b o d i m e n t
of G o d ' s great w i s d o m .
12.2.2. The particularistic dimension. We have seen earlier t h a t

b o t h t h e law a n d w i s d o m w e r e closely a n d a t t i m e s even exclusive
ly related t o t h e Q u m r a n C o m m u n i t y . T h e l a w is i n t e r p r e t e d ,
u n d e r s t o o d , a n d k e p t p r o p e r l y , a b o v e a h , in t h e C o m m u n i t y , es
pecially w i t h regard t o m a t t e r s w h i c h t h e l a t e r rabbis called hala
k h a h (cf. § 1 0 . 4 , 1 0 . 7 . ) . T h e C o m m u n i t y was c o n v i n c e d t h a t it
was t h e o n l y g r o u p w h i c h lived in h a r m o n y w i t h t h e God-given
lawful o r d e r of c r e a t i o n (cf. § 1 0 . 5 . 2 . ) . T h e C o m m u n i t y was fur
t h e r c o n v i n c e d of t h e fact t h a t G o d ' s w i s d o m w h i c h was e m b o d i e d
in t h e o r d e r of c r e a t i o n h a d b e e n revealed especially a n d exclusive
ly t o t h e m ( § 1 1 . 4 . 1 . ) , a n d t h a t t h e spirit of w i s d o m d e t e r m i n e d
t h e h f e in t h e C o m m u n i t y (cf. § 1 1 . 4 . 2 . ) .
T h i s p a r t i c u l a r i s t i c d i m e n s i o n can b e o b s e r v e d in t h e i m m e d i a t e
c o n t e x t of t h e i d e n t i f i c a t i o n of law a n d w i s d o m as w e h . In t e x t s
w h i c h b e l o n g e i t h e r to t h e p r e - Q u m r a n i a n o r t o t h e early Q u m
r a n i a n p e r i o d s ( I Q M 1 0 , 9 - 1 1 ; 1 Q 2 2 2 , 8 - 9 ; 4 Q 1 8 5 f l - 2 1,13-2,1.2-
351 At this point we want to point out again that the Qumran Community does not use
the personification of wisdom (cf. § 11.3.3.).
1 1 ) , t h e i d e n t i f i c a t i o n is e x p r e s s e d in t h e w i d e r c o n t e x t of Israel
a n d t h e c o v e n a n t w i t h t h e fathers. T h e t e x t s w h i c h w e r e w r i t t e n
in t h e m a i n a n d t h e later p e r i o d s of t h e C o m m u n i t y use t h e i d e n
t i f i c a t i o n in t h e n a r r o w e r c o n t e x t of t h e C o m m u n i t y w h i c h p o s
sesses a n d o b e y s b o t h t h e law a n d t h e divine w i s d o m in a n exclu
sive m a n n e r ( 1 Q H 4 , 9 - 1 1 ; 1 Q S 1 , 1 1 - 1 3 ; 9 , 1 7 ; C D 6 , 2 - 5 ; cf. 4 Q S h i r ' '
f2,5-7)^^2. O n e p r e - Q u m r a n i a n t e x t w h i c h was u s e d in t h e C o m
m u n i t y also refers t o t h e (implicit) i d e n t i f i c a t i o n ( 4 Q D i b n a m * f l -
2 2,12-15).
O n l y t h e p r e - Q u m r a n i a n Mahnrede 4 Q 1 8 5 f l - 2 1,13-2,1 c a n be
i n t e r p r e t e d as i m p l y i n g t h e universal a s p e c t of t h e i d e n t i f i c a t i o n
of l a w a n d w i s d o m .
12.2.3. The ethical dimension. It has b e e n p o i n t e d o u t earlier

t h a t Q u m r a n e t h i c s is b a s e d u p o n t h e T o r a h a n d t h e p a r t i c u l a r
h a l a k h a h of t h e C o m m u n i t y , a n d has s t r o n g links w i t h t h e w i s d o m
t r a d i t i o n (cf. § 1 1 . 6 . , 1 1 . 1 . 1 - 2 . ) . T h e m o s t i m p o r t a n t c o n t e x t of
t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m in t h e Q u m r a n t e x t s is t h e
ethical context.
In several passages t h e i d e n t i f i c a t i o n is l i n k e d w i t h t h e c o n c e p t
of n i 7 7 S ( I Q S 3 , 1 ; 4 , 2 - 6 ; 9 , 1 7 ; I Q H 1,34-36; 1 2 , 3 2 ; cf. HQPS^"
1 8 , 1 0 - 1 3 ; 4 Q 1 8 4 11,14-17) w h i c h is t h e basic r e q u i r e m e n t of
Q u m r a n ethics^^*.
I n o t h e r t e x t s t h e i d e n t i f i c a t i o n is r e l a t e d t o t h e c o n c e p t of
Din/D'?2n ( I Q S 1 , 1 1 - 1 3 ; 2 , 2 - 3 ; I Q H 1,34-36; 4 Q S 1 3 9 fl 1 , 2 1 - 2 2 ;
cf. l l Q P s ^ 2 7 , 2 - 1 1 ) .
M a n y t e x t s refer t o t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m in c o n
nection with the " t h e w a y " ( i n ) or the upright or proper " w a l k "
( i V n ) ( I Q S 1 , 1 1 - 1 3 ; 2 , 2 - 3 ; 4 , 2 - 6 ; 9 , 1 7 ; I Q H 1,34-36; 1 Q 2 2 2,8-
9 ; 4 Q S 1 3 9 f l 1 , 1 7 - 1 8 . 2 1 - 2 2 ; 4 Q S h i r ' ' 12,5-7; cf. 4 Q 1 8 5 f l - 2 ,
2,2-11; llQPs^ 27,2-11).
S o m e passages p l a c e t h e i d e n t i f i c a t i o n in t h e c o n t e x t of t h e
h u m a n h e a r t ( I Q S 2 , 2 - 3 ; 4 , 2 - 6 ; I Q H 4 , 9 - 1 1 ; 4 Q D i b H a m ^ f l - 2 2,
12-15).
3 5 2 J . A . Davis, Wisdom and Spirit, 1 9 8 2 , pp.26-28,33 asserts that the concept of wis
dom in Qimiran is not identical with the law per se but understood to be "co-essen
tial with the sectarian interpretation of the law" (p.33). However, this is no proof
that the correlation of law and wisdom was redefined in Qumran since the law al
ways (1) existed (only) as interpreted law.
3 5 3 Cf. S.T. Kirabrough, "Ethic", RQ 6 ( 1 9 6 9 ) 4 8 5 .
224 Law and Wisdom
T h e m e m b e r s of t h e C o m m u n i t y c o n s i d e r e d a r i g h t e o u s , p r o p e r
c o n d u c t t o b e possible ( o n l y ) o n t h e basis of t h e w r i t t e n revela
t i o n , i.e. t h e S c r i p t u r e s a n d their o w n p a r t i c u l a r r e g u l a t i o n s w h i c h
h a d t o b e faithfully o b e y e d , a n d i n a c c o r d a n c e w i t h t h e God-given
w i s d o m w h i c h h a d t o be a p p r o p r i a t e d in t h e C o m m u n i t y . L a w a n d
w i s d o m w e r e o n e in e v e r y d a y life.
12.2.4. The didactic dimension. T h e i d e n t i f i c a t i o n of w i s d o m

a n d l a w in t h e C o m m u n i t y is e m b o d i e d in t h e offices a n d figures
of t h e T e a c h e r of R i g h t e o u s n e s s , t h e maskil, a n d t h e p r i e s t l y mes
siah, as w e h as in t h e f u n c t i o n of t h e wise m e n / s c r i b e s .
T h e T e a c h e r is d e s c r i b e d as h a v i n g received p a r t i c u l a r w i s d o m
a n d k n o w l e d g e from G o d w h i c h h e passed o n t o t h e C o m m u n i t y
(cf. § n . 5 . 2 . ) , a n d at t h e s a m e t i m e he is t h e i n t e r p r e t e r of t h e
law par excellence (cf. § 1 0 . 1 . ) .
T h e maskil — t h e d e s i g n a t i o n a n d t h e i m p l i e d f u n c t i o n b e l o n g
t o t h e sapiential t r a d i t i o n — w h o seems t o h a v e o c c u p i e d t h e of
fice of t h e " i n t e r p r e t e r of t h e l a w " in t h e C o m m u n i t y , is t h e
t e a c h i n g f u n c t i o n a r y (cf. § 1 1 . 5 . 3 . ) . T h e maskil is d i r e c t l y l i n k e d
w i t h t h e c o r r e l a t i o n of law a n d w i s d o m (cf. I Q S 9 , 1 7 ) .
T h e p r i e s t l y messiah w h o wih give t h e t r u e i n t e r p r e t a t i o n of t h e
p r o p h e t s is also d i r e c t l y c o n n e c t e d w i t h b o t h w i s d o m a n d t h e l a w
(cf. I Q p H a b 2 , 8 - 1 0 ) .
T w o passages r e l a t e t h e D ' a a n t o t h e s t u d y of t h e law (cf. C D
6 , 2 - 5 ; 1 Q 2 2 2 , 8 - 9 ) . A p r e - Q u m r a n i a n t e x t refers t o David as n a n
a n d -ID1D ( l l Q P s * 2 7 , 2 - 1 1 ) . It seems t h a t , for t h e C o m m u n i t y ,
w i s d o m was b o t h t h e p r e r e q u i s i t e for, a n d t h e result of, t h e s t u d y
of t h e l a w , w h i l e t h e law c o u l d b e s t u d i e d , i n t e r p r e t e d , a n d t a u g h t
p r o p e r l y o n l y b y wise p e o p l e .
12.2.5. The eschatological dimension. Both wisdom and the law

h a v e e s c h a t o l o g i c a l d i m e n s i o n s in Q u m r a n t h o u g h t . T h e p r i e s t l y
messiah c o m e s as i n t e r p r e t e r of t h e law (cf. C D 7 , 1 8 ; 4 Q F l o r r , l l )
w h o t e a c h e s r i g h t e o u s n e s s at t h e e n d of d a y s ( C D 6 , 1 1 ; I Q p H a b 2 ,
9 - 1 0 ) . T h e r o y a l m e s s i a h is a s s o c i a t e d w i t h t h e " t h r e e b o o k s "
( 4 Q M e s s A r 1,5) w h i c h m i g h t b e a r e f e r e n c e t o t h e s u m of a u t h o r
i t a t i v e writings of t h e C o m m u n i t y i n c l u d i n g t h e S c r i p t u r e s . Wis
d o m a n d k n o w l e d g e are d e s c r i b e d as e s c h a t o l o g i c a l gifts (cf. § 1 1 .
4.2.) a n d are a s s o c i a t e d w i t h t h e r o y a l m e s s i a h ( I Q p H a b 2 , 8 - 1 0 ) .
Summary 225
In e a c h of t h e s e t w o t e x t s t h e law is i m p l i c i t l y i d e n t i f i e d w i t h
wisdom.
12.2.6. The theological dimension. T h e r e a s o n w h y this a s p e c t

of t h e c o r r e l a t i o n of w i s d o m a n d law is m e n t i o n e d last is t h a t t h e
c o n c e p t of t h e fear of t h e L o r d as s u b m i s s i o n u n d e r G o d ' s will is
basically a b s e n t from t h e Q u m r a n writings a n d is never m e n t i o n e d
in c o n j u n c t i o n w i t h t h e i d e n t i f i c a t i o n of law a n d w i s d o m . H o w
ever, it is self-evident t h a t t h e i d e n t i f i c a t i o n c a n n o t b e s e p a r a t e d
from t h e t h e o l o g i c a l d i m e n s i o n : w i s d o m a n d k n o w l e d g e are u n i q u e
possessions of G o d a n d w e r e given b y h i m to t h e T e a c h e r a n d his
C o m m u n i t y , a n d t h e law was divinely revealed t o Moses a n d t h e
f o r e f a t h e r s , as well as i n t e r p r e t e d p r o p e r l y a n d t a u g h t a d e q u a t e l y
( o n l y ) in t h e C o m m u n i t y . We o b s e r v e d earlier t h a t t h e " w a l k " in
t h e p e r f e c t " w a y " is a l w a y s d e p e n d e n t u p o n G o d (cf. § 1 1 . 6 . 2 . ) .
G o d is t h e u l t i m a t e s o u r c e of b o t h law a n d w i s d o m , of h a l a k h a h
a n d of p r o p e r b e h a v i o u r .
12.3. Summary
We have e s t a b l i s h e d t h e crucial role of t h e law for t h e Q u m r a n

C o m m u n i t y . T h e o r i e n t a t i o n b y t h e law is a f u n d a m e n t a l d a t u m
of Q u m r a n t h e o l o g y . T h e law has b e e n revealed t o Israel b u t is
u n d e r s t o o d a n d i n t e r p r e t e d p r o p e r l y o n l y in t h e C o m m u n i t y . Pro
gressive r e v e l a t i o n g u a r a n t e e s t h e k n o w l e d g e of t h e " h i d d e n
t h i n g s " . T h e m e m b e r s of t h e C o m m u n i t y strive t o live in p e r f e c t
a c c o r d a n c e w i t h G o d ' s w r i t t e n law a n d in c o m p l e t e h a r m o n y w i t h
t h e divine o r d e r s of c r e a t i o n .
We have also seen t h a t t h e Q u m r a n world-view, life-style, a n d
v o c a b u l a r y have s t r o n g c o n n e c t i o n s w i t h t h e sapiential t r a d i t i o n .
T h e C o m m u n i t y i n d e e d claims distinctive a n d exclusive w i s d o m
a n d k n o w l e d g e for its m e m b e r s w h o are t h e " s o n s of l i g h t " w h o
k n o w God's secrets.
We have f u r t h e r seen t h a t t h e C o m m u n i t y k n e w t h e identifica
t i o n of law a n d w i s d o m a n d u s e d it in a similar m a n n e r as o t h e r
i n t e r t e s t a m e n t a l writers a n d g r o u p s used it. T h e e t h i c a l d i m e n s i o n
of t h e c o r r e l a t i o n is in the f o r e g r o u n d . P a r t i c u l a r i s t i c , d i d a c t i c ,
a n d e s c h a t o l o g i c a l p e r s p e c t i v e s are p r e s e n t , a n d t h e t h e o l o g i c a l
226 Law and Wisdom
a s p e c t is clearly i m p l i e d . T h e c r e a t i o n a l ( r a t h e r t h a n universalis-
tic!) d i m e n s i o n is a n i m p o r t a n t c h a r a c t e r i s t i c of Q u m r a n t h e o l -
It s h o u l d b e n o t e d t h a t t h e i d e n t i f i c a t i o n of law a n d w i s d o m is
t o b e o b s e r v e d in t h e hasidic p r e - Q u m r a n i a n t e x t s ( 4 Q 1 8 5 , 1 I Q P s ' '
1 8 ; 2 4 ; 4 Q D i b H a m ^ ) , in t h e early Q u m r a n writings ( I Q M , I Q H ) ,
in t h e m a j o r t e x t s ( I Q S , C D I Q p H a b , 4 Q S h i r ' ' ) , a n d in late Q u m
ran writings ( 4 Q S 1 , 1 IQPs^DavComp).
We c o n c l u d e w i t h a q u o t e from M. Hengel in w h i c h h e c o r r e
lates w i s d o m , k n o w l e d g e , scribal e r u d i t i o n , right c o n d u c t , salvation,
a n d r e v e l a t i o n w i t h regard t o t h e Q u m r a n C o m m u n i t y : " N u r der
Weise u n d G e l e h r t e , d e r iiber die b e h e r r s c h e n d e u n d d u r c h d r i n g -
e n d e Kraft des D e n k e n s verfiigt, k a n n wirklich f r o m m , w i r k l i c h g u t
sein. Die E r k e n n t n i s e r h a l t d a b e i d e n C h a r a k t e r des Heilswissens,
das d e m i r r e n d e n M e n s c h e n d u r c h G o t t e s O f f e n b a r u n g erschlos-
sen w e r d e n mufi
3 5 4 Cf. H. Lichtenberger, Studien, p . 2 3 8 w h o emphasizes the outstanding role of crea

tion aspects for Qumran anthropology.
355 M. Hengel, "Qumran und der HeUenismus", BETL 4 6 ( 1 9 7 8 ) 3 5 7 . See also H. Gab-
rion, "Interpretation", ANRW 11/19,1 (1979) 8 3 0 w h o states that "la connaissance
n*a d'importance a Qumran que dans la mesure oil elle permet a ceux qui la pos-
sedent de conformer leur vie k I'exigence authentique de la Loi".
(Uiaplct l-'onr
W i s d o m and Law in
Pauline C-hristology and Ethics
O u r final c h a p t e r deals w i t h t h e t h e o l o g y of the f o r m e r Phari

see a n d later a p o s d e Paul, focusing o n t h e q u e s t i o n s w h e t h e r t h e
c o r r e l a t i o n of w i s d o m a n d law w h i c h p l a y e d s u c h a crucial role in
t h e i n t e r t e s t a m e n t a l p e r i o d was t a k e n u p b y Paul a n d , if t h e a n s w e r
is y e s , in w h i c h w a y it affected t h e c o n t e n t of his t h e o l o g y .
§ 13 Introduction
Before we a t t e m p t t o u n d e r s t a n d Paul's c o n c e p t i o n of aoîa

a n d poiioq, b o t h in t h e realm of his c o n v i c t i o n s r e g a r d i n g t h e per
s o n a n d mission of J e s u s C h r i s t , a n d in t h e r e a l m of C h r i s t i a n
c o n d u c t , w e first h a v e t o estabUsh t h e basis of o u r discussion, es
pecially since w e are l o o k i n g for t h e m a n n e r in w h i c h t h e s e t w o
c o n c e p t i o n s are c o r r e l a t e d . We will first of all deal w i t h t h e q u e s
t i o n w h e t h e r t h e b a c k g r o u n d of Paul's origin m a k e s it plausible t o
a s s u m e Paul's familiarity w i t h t h e c o r r e l a t i o n of law a n d w i s d o m .
S e c o n d , w e will seek t o find a n explicit exegetical e x p r e s s i o n of
Paul's a w a r e n e s s of this c o r r e l a t i o n . Finally, m e t h o d o l o g i c a l con
s i d e r a t i o n s win have t o clarify o u r a p p r o a c h t o t h e Pauline c o r p u s
as a w h o l e .
1 3 . 1 . T h e C o n c e p t u a l H e r i t a g e of Paul
13.1.1. Geographical origins. Paul was b o m in T a r s u s , t h e capi

tal of t h e R o m a n p r o v i n c e of Cilicia in Asia M i n o r ( A c t s 2 1 , 3 9 ;
228 Introduction
2 2 , 3 ) ^ It is d i s p u t e d w h e t h e r P a u l also grew u p in T a r s u s , or
w h e t h e r h e was b r o u g h t t o J e r u s a l e m at a very early age a n d sub
s e q u e n t l y s p e n t his c h i l d h o o d a n d y o u t h t h e r e . T h e l a t t e r view
was s u g g e s t e d b y W.C. van U n n i k ^ w h o a r g u e d , o n t h e basis of a
fixed l i t e r a r y u n i t w h i c h L u k e u s e d in A c t s 2 2 , 3 (cf. A c t s 7,20-
2 2 ) , t h a t Paul was b o r n {ye'repvr}lêpo(;) in T a r s u s , b r o u g h t u p
(dvaredpaiiiievot;) in J e r u s a l e m (by his m o t h e r ) ^ , a n d e d u c a t e d
{•nei!aLbeviiivo<;) in J e r u s a l e m ( b y f a t h e r a n d t e a c h e r ) . T h i s inter
p r e t a t i o n of A c t s 2 2 , 3 e x p l a i n s t h e language e m p l o y e d b y L u k e
b e s t a n d has b e e n w i d e l y a c c e p t e d w i t h c o n v i n c i n g reasons'*. Gal
1,22 c a n n o t be u s e d as a r g u m e n t against this i n t e r p r e t a t i o n since
Paul w a s i n d e e d u n k n o v m t o t h e A r a m a i c - s p e a k i n g C h r i s t i a n s in
J e r u s a l e m ^ . T h u s it is j u s t i f i e d t o r e c k o n w i t h Paul's u p b r i n g i n g in
J e r u s a l e m from a very early age o n w a r d s . This implies t h a t t h e
Palestinian i n f l u e n c e o n P a u l , as regards his f o r m a t i v e y e a r s as a
y o u n g m a n , is very significant^.
1 On the historical reliability of Luke see I.H. Marshall, Luke: Historian and Theo
logian, 1 9 7 0 , p p . 2 1 - 7 6 ; M. Hengel, Zur urchristlichen Geschichtsschreibung, 1979,
p p . 3 6 - 3 9 , 5 4 - 6 1 ; also C. Burchard, Der dreizehnte Zeuge: Traditions- und komposi-
tionsgeschichtsliche Untersuchungen zu Lukas' DarsteUung der Friihzeit des Pau-
F R L A N T 1 0 3 , 1 9 7 0 , p p . 2 8 , 1 6 9 - 1 7 3 3nA].Ko\oii,Die Apostelgeschichte, NTD
5, 1 9 8 1 , pp.2-12 (with whose view that Luke, the author of Acts, did not know
Paul personally we cannot agree, however).
2 Cf. W.C. van Unnik, "Tarsus or Jerusalem: The City of Paul's Y o u t h " ( 1 9 5 2 ) , 5par-
sa Collecta, SNT 2 9 , 1 9 7 3 , p p . 2 5 9 - 3 2 2 .
3 On the meaning of &.vaTpe<fieiv cf. W.C. van Unnik, a.c, p p . 2 8 2 - 2 9 2 , 2 9 5 f . w h o
shows that this term was used for the context of the parental h o m e .
4 C f . E. Haenchen, Apostelgeschichte, KEK 3 , 1 3 l 9 6 1 , p . 5 5 4 n . l ; G. Ogg, The
Chronology of the Life of Paul, 1 9 6 8 , p.6; C. Burchard, o.c, pp.32,34f.; H. Conzel-
mann, Apostelgeschichte, HNT 7, 219 7 2 , p. 134; I.H. Marshall .4cfs of the Apostles,
TNTC, 1 9 8 0 , pp.353f.; S . Kim, Origin, pp.33-38; also M. Hengel, "Die Urspriinge
derchtisUichcn Mission", NTS 18 ( 1 9 7 1 / 7 2 ) 23f.
5 Cf. M. Hengel, Geschichtsschreibung, pp.71 f.
6 Cf. C. Burchard, Zeuge, pp.34f. n.42 w h o links the Palestinian-Jewish stamp of
Paul's theological training with his upbringing in Jerusedem; cf. also S . Kim, Origin,
pp.38 f. w h o asserts that the fact that Paul was brought up in Jerusalem weakens the
view which sees Tarsus with its Hellenistic context as an important factor for Paul's
career. It is clear, of course, that Palentinian Judaism was not free from Hellenistic
elements, and it is beyond doubt that Paul was well acquainted with the Jewish-
Hellenistic (Alexandrian) tradition. It is simply a matter of emphasis when we point
out that Paul's formative (!) years were spent in Jerusalem rather than in Tarsus. Cf.
M. Hengel, o.c, p.71 and W.G. Kiimmel, Theologie, ^ i g S O , p . l 2 4 w h o points out
that it is difficult, in specific c o n t e x t s , to decide on which religion-historical pre
suppositions Paul bases his arguments.
The Conceptual Heritage of Paul 2 29
13.1.2. Sociological origins. Paul's family t r a c e d its r o o t s t o t h e

t r i b e of Benjamin (cf. Phil 3 , 6 ; R o m 1 1 , 1 ) ^ . A k h o u g h it lived, for
s o m e t i m e , in T a r s u s in t h e D i a s p o r a it was native t o Palestine a n d
h a d a l w a y s p r e s e r v e d close Palestinian family c o n n e c t i o n s * . Paul's
self-designation as " H e b r e w " in Phil 3,5 a n d 2 C o r 1 1 , 2 2 c o u l d
well i m p l y a linguistic a n d c u l t u r a l d i s t i n c t i o n , referring in a Pal
e s t i n i a n c o n t e x t t o J e w s w h o s e m o t h e r t o n g u e was A r a m a i c , a n d
in a D i a s p o r a c o n t e x t t o J e w s w h o w e r e b o r n in Palestine or w h o
w e r e at least closely h n k e d w i t h Palestine^. Paul's u p b r i n g i n g a n d
e d u c a t i o n are r e s p o n s i b l e for his basic Palestinian ' o u t l o o k ' , a n d
A r a m a i c was p r e s u m a b l y his m o t h e r t o n g u e ' " . Paul was c e r t a i n l y
bilingual s p e a k i n g G r e k as well. It seems t h a t Paul b e l o n g e d t o
t h e G r e e k s p e a k i n g s y n a g o g u e in J e r u s a l e m (cf. A c t s 6 , 9 ; 9 , 2 9 ) " .
T h e fact t h a t Paul was b o r n a R o m a n citizen ( A c t s 2 2 , 2 7 - 2 8 )
m e a n s t h a t h e b e l o n g e d t o t h e social d i t e ' ^ . i t is n o t clear w h e t h e r
Paul was a m e m b e r of t h e S a n h e d r i n in J e r u s a l e m " .
13.1.3. Theological origins. Paul was t h e s o n of a Pharisee (cf.

A c t s 23,6)'"^ w h o m a d e sure t h a t h e received a s t r i c t l y ' o r t h o d o x '
7 I.e. to those people w h o had not lost their tribal identity during the exile; cf. Neh
11,7-9.31-35. Cf. F.F. Bruce, Paul, p . 4 1 . On the Benjaminite families in the post-
exilic period c f . J . Jeremias,/eruM/em. pp.227f.
8 This seems to be the sense of the statements in 2Cor 11,22; cf. W. Gutbrod, in
ThWNT $ ( 1 9 3 8 ) 3 9 3 ; M. Hengel, o.c, pp.70f. Cf. Acts 2 3 , 1 6 .
9 Cf. recently M. Hengel, "Zwischen Jesus und Paulus: Die 'Hellcnisten', die 'Sieben'
und Stephanui", ZThK 72 ( 1 9 7 5 ) 151-206, here 1 6 9 - 1 7 1 ; F . F . B r u c e . o . c , pp.42f.;
S. Kim, o . c , pp.34f. (lit.).
10 Cf. Acts 2 6 , 1 4 . Cf. W.C. van Unnik, "Tarsus", p . 3 0 4 ; F.F. Bruce, o . c , p . 4 3 .
11 Cf. F.F. Bruce, Acts, p . l 3 3 ; W.C. van Unnik, "Tarsus", p . 2 9 9 ; M. Hengel, "Ur-
spriinge", A^rS 18 ( 1 9 7 1 / 7 2 ) 2i;\iem, Geschichtsschreibung, p . 7 2 ; S . Kim, Origin,
pp.37f.; J . Rolofi, Apostelgeschichte, pp.l 13-157.
12 Cf. F.F. Bruce, o . c , pp.37f. On Paul's rights as Roman citizen cf. C. Burchard,
Zeuge, p p . 3 7 - 3 9 . Cf. also R.F. Hock, "Paul's Tentmaking and the Problem of hU
Social Class", JBL 97 (1978) 5 5 5 - 5 6 4 w h o confirms Paul's aristocratic origin. We
cannot, however, follow Hock's presentation and evaluation of Paul's work ethic.
On Paul's attitude to work see now W. Schrage, Die Ethik des Neuen Testaments,
1 9 8 2 , pp.22 If.
13 This is asserted, on the basis of Acts 26,\0,hy H. Conzelmann, Apostelgeschichte,
p . 1 3 8 ; C. Burchard, o . c , p . 4 6 ; I . H . Marshall, iuJfee, p . 3 9 3 ; J . Roloff, o . c , p . 3 5 2 ; c f .
G. Schneider, Apostelgeschichte. HThK 5 / 2 , 1 9 8 2 , p . 3 7 3 n.45. But see A. Oepke,
"Probleme der vorchristlichen Zeit des Paulus" ( 1 9 3 3 ) , Das Paulusbild in derneue-
ren Forschung, ed. K.H. Rengstorf, 1 9 6 4 , p p . 4 1 0 - 4 4 6 , here 418,422f.
14 Emphasized by C. Burchard, o . c , p.39; M. Hengel, o . c , p . 7 I .
230 Introduction
e d u c a t i o n . L a t e r Paul was a Pharisee himself (Phil 3 , 5 ; A c t s 2 3 , 6 ;

2 6 , 5 ) . H e s t u d i e d u n d e r t h e leading Pharisaic T o r a h scholar G a m
aliel t h e Elder (Acts 2 2 , 3 ) w h o was a m e m b e r of t h e S a n h e d r i n
( A c t s 5,34)*^ a n d a leading T o r a h scholar in t h e first half of t h e
1st c e n t u r y . Paul was a z e a l o u s Pharisee striving t o k e e p t h e e n t i r e
law as well as t h e a n c e s t r a l t r a d i t i o n s , a n d h e was well versed in
t h e a p p l i c a t i o n of scribal d i s t i n c t i o n s , m e t h o d s , a n d c a t e g o r i e s ' ^ .
It is difficult t o d e c i d e w h e t h e r Paul was a n o r d a i n e d T o r a h scho
lar (i.e. a r a b b i in t h e official later t e r m i n o l o g y ) , a ypatiiiaTevc;
or n o t ' ^ . S c h o l a r s w h o t a k e A c t s 2 6 , 1 0 literally, a s s u m i n g t h a t Paul
was an official m e m b e r of t h e S a n h e d r i n , o f t e n regard Paul as a n
ordained rabbi'^.
If Paul i n d e e d g r e w u p a n d was e d u c a t e d in J e r u s a l e m in a Phar
isaic a n d scribal s e t t i n g , his k n o w l e d g e of G r e e k t h o u g h t a n d lit
e r a t u r e ^ a n d his familiarity w i t h t h e L X X has t o b e t r a c e d b a c k
t o t h e following s o u r c e s : (1) t h e s c h o o l of Gamaliel in w h i c h m -
d i m e n t s of ( i r e e k learning c o u l d well have b e e n passed o n ^ ' , (2)
t h e p e r i o d b e t w e e n Paul's r e t u r n from D a m a s c u s after his conver
sion a n d t h e b e g i n n i n g of his m i n i s t r y in A n t i o c h w h i c h is l i n k e d
w i t h T a r s u s (cL A c t s 9 , 3 0 ; 1 1 , 2 5 ) , a n d (3) t h e t i m e of Paul's
15 There is no reason to doubt the accuracy of Luke's information here; cf. I.H. Mar
shall, o.c, p . 3 5 4 ; .M. Hengel, o.c, p . 7 1 ; also J . Roloff, o.c, pp.lOOf; contra E.
Haenchen, Apostelgeschichte, p.554.
16 The latter fact is stressed and developed by B. Gerhardsson, "1 Kor 13: Zur Frage
von Paulus' rabbinischem Hintcrgrund", Donum Gentilicium, FS D. Daube, ed. E.
Bammel et al., 1 9 7 8 , pp.185-209; H. Hubner, "Gal 3,10 und die Herkunft des
Paulus", KuD 19 (1973) 2 2 2 - 2 3 1 ; also S. Belkin, "The Problem of Paul's Back
ground",/BZ, 5 4 ( 1 9 3 5 ) 4 1 - 6 0 ; J . Jeremias, "Paulus als m'\leMx.",Neotestamentica
et Semitica, FS M. Black, ed. E.E. Ellis et al., 1 9 6 9 , pp.88f.
17 Cf. J . Jeremias, "War Paulus Witwer?", ZNW 25 (1926) 3 1 0 ; idem, Jerusalem,
p.255 n.34. On the ordination ( n 3 ' ' a D ) of the later rabbis see H.D. Mantel,
Studies, p p . 2 1 4 - 2 1 6 .
18 Cf. A. Oepke, "Probleme", pp.410-446 w h o characterizes Paul as a Pharisee w h o
persecuted the Christians privately while having an "of fiziose Protektion" ( p . 4 2 6 ) ,
i.e. not officially as an ordained rabbi. Cf. also G. Burchard, Zeuge, pp.33 with
n . 3 6 , 4 6 ; a l s o J . B l a n k , / ' a u f a i u n r f / r a u j , StANT 18, 1968, p p . 2 1 8 - 2 2 1 .
19 Differently C. Burchard, o.c, p.46 w h o maintains that Paul was a Pharisaic member
of the Sanhedrin.
20 Cf. K.H. Schelkle, Paulus: Leben-Briefe-Theohgie, 1 9 8 1 , pp.42-45 (lit.).
21 Note that Simon b. Gamaliel I is reported to have had students w h o studied "the
wisdom of the Greeks" (bSot 4 9 b ) . Cf. F.F. Bruce, Paul, p . l 2 6 ; S. Kim, Origin,
pp.3 7 f. Note further that Paul probably belonged to a Greek-speaking synagogue in
Jerusalem.
The Conceptual Heritage of Paul 231
missionary career which started in the regions of Syria and Cihcia

which confronted him with the Hellenistic world and in the con
text of which h e identified, as far as possible, with the Gentiles
(cf. I C o r 9,19-23)22.
13.1.4. Summary. Paul's training as Pharisee and T o r a h scholar

surely brought him in contact, apart from the T o r a h , with the
corpus of Pharisaic traditions which included writings like PsSal,
T o b , and Judt, and conceptions and motifs which eventually
flowed into A p c B a r , 4 E z r , A n t B i b l , and the Mishnah2^. It can b e
further assumed that Paul was equally familiar with the hasidic
writings such as E n , Jub, and T e s t X I I P a t r . Paul's k n o w l e d g e a n d
reception of the apocalyptic tradition is easily recognized24. T h e
assumption that Paul, through his training under Gamaliel, must
have come into contact with the corpus of the extra-bibhcal Jew
ish literature, including the wisdom literature2^, is substantiated
b y the fact that Paul exhibits similarties of thought and expression
with these writings2®. I t seems safe t o assume that Paul knew Sir^^.
22 Cf. W.C. van Unnik, "Tarsus", p . 3 0 5 ; F.F. B m c e , o.c.. p . l 2 7 ; also S. Kim, o.c,
pp.37f. w h o quotes E.E. ZMa,Paul's Use of the Old Testament, 1 9 5 7 , p p . l 2 f f . stat
ing that Paul's occasional deviations from the L X X in favour of the Hebrew text
show that he knew the latter. Scholars w h o assert that Paul grew up in Tarsus em
phasize consequently the correspondingly early influences of Hellenism on Paul's
thought; cL G. Turbessi, "L'Apotre Paul, 'homme de Dieu' ", Paul de Tarse, ed.
L. de Lorenzi, 1 9 7 9 , p p . 1 0 1 - 1 6 2 , here 1 0 6 - 1 2 0 .
23 The Pharisaic origin of these writings is basically acknowledged.
24 CL recently H. Paulsen, Uberlieferung und Auslegung von Romer 8, WMANT
4 3 , 1 9 7 4 , p p . l U - 1 1 9 ; and J . Baumgarten, Paulus und die Apokalyptik: Die Ausle
gung apokalyptischer Uberlieferungen in den echten Paulusbriefen, WMANT 4 4 ,
1975,pp.55-243.
25 C L J . A . Fischer, "Pauline Literary Forms and Thought Patterns", CBQ 3 9 ( 1 9 7 7 )
2 0 8 - 2 2 3 w h o bases his observations on the hypothesis that Paul stands in the mzun-
stream o f the Jewish wisdom tradition.
26 Paul 'alludes' to Sir 2 6 x , to Bar 3 x , to En 7x, to Jub 3 x , to 3Ezr I x , to IMacc I x ,
to 2Macc 5 x , t o 3Macc 4 x , t o AssMos 2 x , to Tob 2 x , t o TestXIIPatr I 3 x , t o PsSal
7x, and uses thoughts which are later also expressed in 4Macc ( l l x ) , 4Ezr (lOx),
and ApcBar ( 1 3 x ) . These figures are based on the appendix "loci citati vel allegati"
in Nestle-Aland, Novum Testamentum Graece, 1 9 7 9 , p p . 7 6 9 - 7 7 5 . It has t o be
pointed out with H. Conzelmann, "Paulus und die Weisheit" ( 1 9 6 5 ) , Theologie als
Schriftauslegung, BEvTh 6 5 , 1 9 7 4 , p . l 7 9 that it is not possible t o prove a direct
literary dependence of Paul upon certain extra-canonical wisdom writings but that
there exists "weithin ein enger Motiv-Zusammenhang".
27 Note the 26 'allusions' which are t o be found throughout the Pauline corpus (in
Rom, ICor, Eph, PhU, Col, IThess; ITim, 2Tim).
232 Introduction
T h e a s s u m p t i o n t h a t Paul also k n e w t h e J e w i s h - H e l l e n i s t i c (wis

d o m ) tradition^^ is s u b s t a n t i a t e d b y 'allusions' t o SapSal^^.
As Paul o b v i o u s l y was well familiar w i t h t h e various J e w i s h
t r a d i t i o n s a n d w r i t i n g s , p a r t i c u l a r l y t h e Pharisaic a n d apocjilyptic
o n e s , it is difficult t o avoid t h e c o n c l u s i o n t h a t Paul was a w a r e of
t h e c o r r e l a t i o n a n d i d e n t i f i c a t i o n of law a n d w i s d o m ^ ' ' . This is
c o n f i r m e d b y t h e explicit exegetical o c c u r r e n c e of this c o r r e l a t i o n
in R o m 2 , 1 7 - 2 4 .
1 3 . 2 . Paul's F a m i l i a r i t y w i t h t h e C o r r e l a t i o n of L a w a n d W i s d o m
In R o m 2 , 1 7 - 2 4 Paul deals w i t h t h e d e p l o r a b l e d i c h o t o m y be
t w e e n t h e ( l e g i t i m a t e ) claim a n d t h e a c t u a l e x i s t e n c e of t h e J e w s .
T h e p e r i c o p e 2 , 1 7 - 2 4 is a t y p i c a l l y Pauline a n a c o l u t h o n ^ ' c o n s i s t
ing of t w o p a r t s ^ ^ . T h e first s e c t i o n ( w . 1 7 - 2 0 ) consists of five
s h o r t parallel phrases in v v . 1 7 - 1 8 c o n n e c t e d w i t h Kai, f o l l o w e d b y
five parallel u n i t s in w . 1 9 - 2 0 , a n d describes t h e privileges a n d
claims of t h e J e w . T h e privilege of b e i n g a J e w d e p e n d s o n t h e gift
28 Cf. E. Brandenburger, Fleisch und Geist: Paulus und die dualistische Weisheit,
WMANT 2 9 , 1 9 6 8 , pp.223-229 concluding that essential elements of Paul's theol
ogy presuppose the dualistic wisdom of Hellenistic Judaism as historical conceptual
background.
29 Altogether 4 0 'allusions'. Cf. K. Romaniuk, "Le Livre de la Sagesse dans le Noveau
Testament". NTS 14 ( 1 9 6 7 / 6 8 ) 4 9 8 - 5 1 4 (on Paul, pp.503tf).
3 0 D . Georgi, The Records of Jesus in the Light of Ancient Accounts of Revered Men,
Protocol of the 4th Colloquy of the Center for Hermeneutical Studies, 1 9 7 5 , pp.6f.
maintains that Paul was "thoroughly influenced b y the various branches of the Jew
ish wisdom-movement" which is evident in his precise use of specific terms and pat
terns. When he states that "PaiJ is our first literary evidence for an encounter be
tween wisdom-schools and Pharisaism, scribal training and Pharisaic piety" (p.7),
Georgi implies that the wisdom tradition and the Pharisaic tradition had existed
side by side for nearly 150 years without having penetrated each other. It seems to
be impossible to speak of 'the' wisdom movement and 'the'wisdom schools after (!)
Ben Sira had identified law and wisdom which also 'merged' the institutions of law
and wisdom. Also contra H. Conzelmann, "Paulus und die Weisheit", p . l 7 9 w h o as
sumes (rightly) a close relationship between Paul and the Jewish vidsdom tradition
and then maintains that Paul had a 'wisdom school' in Ephesus "wo man 'Weisheit'
methodisch betreibt bzw. Theologie als Weisheitsschulung treibt" (ibid.).
31 Cf. BDR § 4 6 8 . 2 ; also G. Bornkamm, "Paulinische Anakoluthe im R o m e r b r i e f ,
Das Ende des Gesetzes, 1, ^ 1 9 6 6 , pp.76-78 w h o states that "die Diskrepanz von
Anspruch und Leistung spiegelt sich in der Inkongrueiu der gaiuen Satzkonstruk-
tion" ( p . 7 8 ) .
32 See especially U. WUckens, Romer, EKK 6 / 1 , 1 9 7 8 , p p . l 4 6 f . E. Kasemann, Romir,
HNT 8a, '^1980, p.65 calls this pericope a "rhetorisches Meisterstiick".
The Conceptual Heritage of Paul 233
of t h e T o r a h o n w h i c h t h e J e w rightly rehes ( v . l 7 b ) . T h e T o r a h
c o n t a i n s t h e will (iêXrjjua/JlJf i ) of G o d a n d m a k e s possible t h e
d i s c e r n m e n t (dOKtudêiv) of t h e essentials ( r d Siaipepofra) of
h u m a n life (v. 1 8 ) ' ' . As divine r e v e l a t i o n , t h e T o r a h is t h e " e m b o
d i m e n t " {idopipcoatq), i.e. t h e t r u e , fixed, a n d b i n d i n g f o r m ('Ges
t a l t ' ) of k n o w l e d g e (ypoJai<;) a n d t r u t h (dXrideta), v.20. Here
rofio?designates t h e a c t u a l ' b o o k ' (or s c r o h ! ) of t h e T o r a h ' * . T h e
T o r a h c o n t a i n s G o d ' s (!) k n o w l e d g e ' ^ a n d t r u t h ' ® . T h e participial
p h r a s e in v . 2 0 c exopra rr\v ndpipojaip ri?? ypuaeitiq Kai rfiq
dXr}deia<; ip vbixif} w h i c h f u n c t i o n s as s u m m a r y of t h e s t a t e
m e n t s in vv.l 7 - 2 0 " o b v i o u s l y p r e s u p p o s e s t h e i d e n t i t y of l a w a n d
w i s d o m : G o d ' s w i s d o m w h i c h is t r u t h p u r e a n d s i m p l e h a s assum
e d a r e c o g n i z a b l e f o r m in t h e T o r a h ' * . P a u l s a y s , in o t h e r w o r d s ,
t h a t for t h e J e w G o d ' s wdsdom a n d G o d ' s law a r e o n e a n d t h e
s a m e . T h e k n o w l e d g e of G o d ' s wdll w h i c h is laid d o w n in t h e
T o r a h e n a b l e s t h e J e w t o discern w h a t is essential in life (v. 1 8 b ) -
w h i c h is t h e f u n d a m e n t a l aim of sapiential c o n c e r n s . T h u s , if t h e
J e w a d o p t s a n d follows G o d ' s wdsdom, i.e. receives i n s t r u c t i o n
{Karrixeip) b y t h e law ( v . l 8 c ) , law a n d w i s d o m a r e o n e also o n t h e
h u m a n level ( a n d n o t o n l y o n t h e theo-logical level).
Paul's awareness of t h e f u n d a m e n t a l i d e n t i t y of l a w a n d w i s d o m
as e x p r e s s e d in 2 , 1 8 . 2 0 c ' ^ can be f u r t h e r s u b s t a n t i a t e d b y t h e
four s u b s t a n t i v e s in v v . l 9 - 2 0 b w h i c h c h a r a c t e r i z e t h e J e w w h o
3 i Cf. U. WUckens, Romer, 1, p . 1 4 8 ; H. Schlier, Romerbrief p . 8 3 ; E. Kasemann,

Romer, p . 6 5 .
3 4 Cf. J. Behm, Art. " M W W C T K T " , ThWNT 4 ( 1 9 4 2 ) 762 who translates iMip'punc: here
as "leibhafte DarsteUung", "Verkorperung". Cf. W. Bauer, Worterbuch, col. 1045
s.v. referring to Josephus Bell 2 , 2 9 2 ; Ant 1 2 , 2 5 6 ; followed by E. Kasemann, o.c.,
p.66; U. Wilckens, o.c, p . 1 4 9 .
35 Emphasized by R. Bultmann, ThWNT 1 ( 1 9 3 3 ) 7 0 5 ; H. SchUer, o.c, p . 8 5 ; E.
Kasemann, o.c, p . 6 6 ; U. Wilckens, o.c, p . 1 4 9 . Despite the missing genitive (sub
jective), yvCooic designates here, as n y T in the OT, the knowledge of the demand
ing wiU of God as present iv v6iJHf>.
36 Cf. E. Kasemann, o.c, p.66 referring to ApcBar 4 4 , 1 4 : "truth of the law".
37 Cf. U. WUckens, o . c , p . l 4 7 ; E. Kasemann, o . c , p . 6 5 ; H. Schlier, o . c , p.85.
38 The presence of the identity of law and wisdom in R o m 2 , 2 0 c is implicitly ac
knowledged by U. Wilckens, o . c , p. 149 when he writes that"es ist darum nicht seine
eigene Weisheit, deren er sich riihmt, sondern allein diejenige Gottes, wie sie in der
Tora zu Wort gekommen ist".
39 Cf. also M.J. Suggs, " T h e Word is Near You': R o m 10,6-10 within the Purpose
of the Letter", Christian History and Interpretation, FS J. Knox, ed. W.R. Farmer
et al., 1 9 6 7 , p.304 (note the misprint 3 , 2 0 ) .
234 Introduction
claims t o b e t h e T o r a h t e a c h e r of t h e n o n - J e w i s h w o r l d . T h e p a g a n ,
as h e d o e s n o t possess t h e law, is blind (TU^XOC ), in d a r k n e s s (eV
aKoret), foolish (dippcof), i m m a t u r e {uri-nioc:). T h e J e w , as h e pos
sesses t h e law, claims t h e a u t h o r i t y t o be t h e guide {dSirydc;), light
(ipcux;), e d u c a t o r (iratdevToq), t e a c h e r ( S t S d o K a X o g ) . All t h e s e pre
d i c a t e s refer t o t h e c o m m u n i c a t i o n of t h e T o r a h T h e m o t i f of
b l i n d n e s s / d a r k n e s s a n d e n l i g h t e n m e n t ( v . l 9 ) * ' is d e p e n d e n t o n t h e
c o r r e l a t i o n of law a n d wisdom'*^: b o t h t h e T o r a h * * a n d w i s d o m " ^
are r e g a r d e d as light. T h e m o t i f of i n s t r u c t i o n ( v . 2 0 a . b ) p r e s u p
p o s e s this c o r r e l a t i o n as well: t h e f u n c t i o n s of t h e e d u c a t o r a n d
t e a c h e r are tasks of t h e w i s d o m teacher*^ a n d are h e r e clearly re
lated to the Jewish T o r a h teachers'^.
H e n c e , R o m 2 , 1 7 - 2 0 is a clear p r o o f t h a t Paul was familiar w i t h ,
a n d p r e p a r e d to a p p l y , t h e c o r r e l a t i o n of law a n d w i s d o m . This
passage is the o n l y e x p l i c i t (!) o c c u r e n c e of this c o r r e l a t i o n in t h e
Pauline corpus.
13.3. Methodological Considerations
Having e s t a b l i s h e d Paul's familiarity w i t h t h e c o r r e l a t i o n of law

a n d w i s d o m we are n o w r e a d y t o i n q u i r e t o w h a t e x t e n t , a n d in
w h a t d e g i e e , this c o r r e l a t i o n affected Paul's theological c o n c e p -
4 0 Cf. O. Michel, Romer, p. 1 2 9 ; E. Kasemann, Romer, p . 6 6 ; U. Wilckens, Romer. 1,

p.l48.
41 For the rich Jewish background and the relevant material see H. Schlier, Romer
brief, p . l 2 9 ; U. Wilckens, o . c . , p p . l 4 8 f .
4 2 Cf. H. Conzelmann, Art. ' V w ? " , ThWNT 9 ( 1 9 7 3 ) 3 1 7 , 3 3 7 ; also U. Wilckens,
o.c, p . l 4 8 n.381 w h o relates ifirryoc to the Jevjrish (rabbinic) conception of the law
as the "way" or "halakhah"; wisdom/Torah, possessed by the J e w , is the guide of
the gentiles. Wilckens refers for (his concept to Prov 2,12-15; 3,1 7; 4 , 1 1 - 1 2 ; 6,22-
2 3 ; 8 , 2 0 . 2 2 ( L X X ) . 3 4 ; Sir 6,26-2 7; SapSal 9 , 1 1 ; 1 0 , 1 0 . 1 7 ; Sib 3 , 1 9 4 - 1 9 5 ; En(eth)
105,1 ;Josephus A p 2 , 4 1 ; P h i l o Abr 19.
43 Cf. Ps 19,9; 1 1 9 , 1 0 1 . 1 3 0 ; Sir 4 5 , 1 7 ; TLev 4 , 3 ; 18,3; 14,3-4; 1 9 , 1 ; TReu 3 , 8 ; SapSal
18,4; AntBibl 9,8; 1 1 , 1 ; etc.; 4Ezr 14,20-21; 10,22;ApcBar 17,4; 3 8 , 1 - 2 ; etc.
4 4 Cf. Qoh 2 , 1 3 ; 8 , 1 ; Sir 2 4 , 3 2 ; Bar 3 , 1 4 ; SapSal 7,20; TLev 1 8 , 3 ; AntBibl 23,7;
51,4.
4 5 Mentioned by V. WUckens, o . c , p . l 4 9 n . 3 8 4 .
46 Cf. O. Michel, Romer. p . l 2 9 who sees in v.20a.b a reference to the Jewish scribe
w h o teaches the proselyte; cf. also H. Schlier, Romerbrief, p.85; C.E.B. Cran-
ae\d,Romans, 1, 1 9 7 5 , p . l 6 7 ; U. Wilckens, Romer, l , p . l 4 9 .
Methodological Considerations 235
tions*^. T h e first a r e a of i n v e s t i g a t i o n is P a u h n e christology**. We

d o n o t i n t e n d t o p r o v i d e a survey of t h e c o n t r i b u t i o n of r e c e n t re
search i n t o Paul's c h r i s t o l o g y * 9 . We wih d e l i n e a t e relevant p e r s p e c
tives of w i s d o m c h r i s t o l o g y a n d of Christ's r e l a t i o n s h i p with t h e
law a c c o r d i n g t o Paul in o r d e r to ascertain w h e t h e r t h e c o r r e l a t i o n
of law a n d w i s d o m exercises a n y f u n c t i o n . T h e s e c o n d a r e a of o u r
i n v e s t i g a t i o n deals w i t h soteriological a n t h r o p o l o g y , i.e. w i t h t h e
C h r i s t i a n e t h i c in t h e c o n t e x t of Paul's t h e o l o g y . H e r e we a t t e m p t
t o a n s w e r t h e q u e s t i o n w h e t h e r Pauline ethics is d e t e r m i n e d b y
t h e f u n d a m e n t a l i d e n t i t y of law a n d w i s d o m .
It is o b v i o u s t h a t t h e scope of this p r o j e c t e d p r o c e d u r e is so
e x t e n s i v e t h a t a historical exegesis of individual passages can b e
p u r s u e d o n l y at strategic p o i n t s of t.he discussion. We are con
scious of t h e fact t h a t this implies t h e d a n g e r of superficiality, es
peciaUy w i t h regard t o p e r i c o p e s like t h e C h r i s t - h y m n s in Phil a n d
C o l , or Paul's a w a r e n e s s a n d c o n v i c t i o n of p r e - e x i s t e n c e christol-
47 We base our investigation of Pauline theology o n Gal, IThess, l / 2 C o r , R o m , Phil,

and Col. Regarding Col, the close relationship with the theology of the undbputed
Pauline letters is generally recognized today; cf. E. Lohse, Kolosser, KEK 9 / 2 , pp.
2 4 9 - 2 5 7 ; W.G. Kummel, Einleitung in das Neue Testament. 181973^ p p . 2 9 8 - S 0 5 ;
E. Schweizer, Kolosser, EKK, 1 9 7 6 , pp.20L The differences have been spelled out
most recently by J . GnUka, Kolosserbrief, HThK 1 0 / 1 , 1 9 8 0 , pp.4-19. Recently E.
Schweizer, o.c., p p . 2 6 L ; W.H. OUrog, Paulus und seine Mitarbeiter, WMANT 5 0 ,
1 9 7 9 , p p . 2 1 9 - 2 3 3 , 2 3 6 - 2 4 2 ; J . Gnilka, o.c, p.22 asserted that Timothy might have
written Col. Many scholars defend Pauline authorship of Col; cf. W.G. Kiimmel,
o.c, pp.299-303 (Ut. p.299 n . l 2 ; add J.A.T. Robinson, Redating the New Testa
ment, 1 9 7 6 , p.62). - As regards Eph, only of secondary importance for our investi
gation, W.G. Kiimmel, o . c , pp.315-320 gives a good summary of the arguments
contra Pauline authorship. Recent major defenses of Pauline authorship of Eph
include .M. Barth, Ephesians, 1 9 7 4 , pp.3-50; A. van R o o n , 77i^ Authenticity of
Ephesians, 1 9 7 4 ; J.A.T. Robinson, o . c , pp.63L - The relative chronology of the
PauUnc Epistles has been discussed most recently by H.H. Schade, Apokalyptische
Christologie bei Paulus, GThA 18, 1 9 8 1 , pp.l 73-190 w h o assumes as sequence:
IThess, ICor, 2Cor, Gal, R o m , PhU. Many British scholars regard Gal as the earUest
of Paul's extant letters (cL F.F. Bruce, Galatians, 1 9 8 2 , p.55 n.56 lit.). The same
chronological order - Gal, IThess, ICor, 2Cor, Rom - is also foUowed by H.
Hiibner, Das Gesetz bei Paulus, FRLANT 119, 3 l 9 8 2 (cL the remark o n p . l 3 1 ) .
48 As regards PatU's knowledge of Jesus see DAI. Stanley, "Pauline Allusions to the
Sayings of Jesus", CBQ 23 ( 1 9 6 1 ) 26-39; J. Blank, Paulus und Jesus, 1 9 6 8 ; H.W.
Kuhn, "Der irdische Jesus bei Paulus", ZThK 67 ( 1 9 7 0 ) 2 9 5 - 3 2 0 .
4 9 Cf. particularly J.D.G. Dunn, Christology in the Making, 1980 (with a comprehen
sive Ust of the relevant literature o n p p . 3 5 6 ^ 0 3 ) ; S. Kim, Origin, 1 9 8 1 , pp.lOO-
2 6 8 ; H.H. Schnde, Apokalyptische Christologie, 1981.
236 Christ and Wisdom
ogy^^. In t h e discussion of s e c o n d a r y l i t e r a t u r e we will discuss t h e

major a n d t h e m o r e r e c e n t p o s i t i o n s a n d c o n t r i b u t i o n s .
§14 Chrut and Wisdom
In r e c e n t y e a r s , scholars f o c u s e d m o r e t h a n b e f o r e o n traits in
Paul's t h e o l o g y w h i c h m a k e it r a t h e f p r o b a b l y t h a t Paul t o o k u p
significant t h e o l o g o u m e n a of J e w i s h w i s d o m t h e o l o g y in his p r e
s e n t a t i o n of c h r i s t o l o g y . S c h o l a r s focus m o r e a n d m o r e o n t h e
i n f l u e n c e , r e c e p t i o n , a n d significance of t h e J e w i s h w i s d o m tradi
t i o n in a n d for b o t h t h e p e r s o n a n d t h e t e a c h i n g of J e s u s a n d t h e
G o s p e l t r a d i t i o n s ^ ' . T h e discussion of a Pauline w i s d o m christol-
50 Cf. R. Hasenstab, AJodeUe paulinischerEthikiBeitrdgezu einem Autonomiemodell

aus paulinischem Geist, 1 9 7 7 , p . 1 4 9 w h o points out that, as a result of a "hermen-
eutische Grauzone" which exists between historical-critical exegesis and systematic
theology, exegetical and systematic interests carmot be brought to congruence.
51 Cf. R. Bultmann, The History of the Synoptic Tradition, ( 2 l 9 3 1 ) , 1 9 6 8 , p p . 6 9 - 1 0 8
("Logia: Jesus as the Teacher of Wisdom"); T.Y. Mullins, "Jewish Wisdom Litera
ture in the N e w Testament", JBL 68 ( 1 9 4 9 ) 3 3 5 - 3 3 9 ; A. FeuUlet, "Jesus et la
Sagesse divine dans les evangiles synoptiques", RB 62 ( 1 9 5 6 ) 1 6 1 - 1 9 6 ; idem, Le
Christ Sagesse de Dieu d'apres les Epttres Pauliniennes, 1 9 6 6 , p p . 3 8 6 - 3 8 8 ; W.A.
Beardslee, "The Wisdom Tradition and the Synoptic G o s p e l s " , / . 4 / 4 f i 3 5 (1967)
2 3 1 - 2 4 0 ; F. Christ, Jesus Sophia: Die Sophia-Christologie bet den Synoptikem.
1970; M.J. Suggs, Wisdom, Christology and Law in Matthew's Gospel, 1 9 7 0 ;
J.M. Robinson, "Logoi sophon: On the Gattung of Q", The Future of our Reli
gious Past, FS R. Bultmann, 1 9 7 1 , pp.84-130; S. Schulz, Q; Die Spruchquelle
der Evangelisten, 1 9 7 2 , p p . 3 3 6 - 3 4 5 ; N. Perrin, "Wisdom and Apocalyptic in the
Message of Jesus", SBL Proceedings, 2, 1 9 7 2 , p p . 5 4 3 - 5 7 0 ; S. Aalen, "The Concep
tions of Wisdom and Jesus' Christological Self-Consciousness" (Swedish), SEA 3 7 /
3 8 ( 1 9 7 2 / 7 3 ) 3 5 4 6 ; R.G. Hamerton-Kelly, Pre-existence. Wisdom, and the Son of
Man, SNTS MS 2 1 , 1 9 7 3 , pp.22-102 passim; M . D . J o h n s o n , "Reflections on a Wis
dom Approach to Matthew's Christology", CBQ 36 ( 1 9 7 4 ) 4 4 - 6 4 ; U. Luck, "Weis
heit und Christologie in Mt 11,25-30", WuD 13 ( 1 9 7 5 ) 3 5 - 5 1 ; J.M. Robinson^
"Jesus as Sophos and Sophia: Wisdom Tradition and the Gospels", Aspects of Wis
dom, ed. R.L. Wilken, 1 9 7 5 , p p . l - 1 6 ; M . Hengel, The Son of God, 1 9 7 6 , p.74; R.A.
Edwards, A Theology of Q: Eschatology, Prophecy and Wisdom, 1 9 7 6 , pp.58-79;
D. ZcUer, Die weisheitlichen Mahnspriiche bei den Synoptikem, 1977; idem,
"Weisheitliche Uberlieferung in der Predigt Jesu", ReUgiose Grunderfahrungen:
Quellen und Cestalten, ed. W. Strolz, 1 9 7 7 , p p . 9 4 - 1 1 1 ; W. Grundmann, "Weisheit
im Horizont des Reiches Gottes: Eine Studie zur Verkiindigung Jesu nach der
Spruchiiberlieferung Q", Die Kirche des Anfangs, FS H. Schiirmann, ed. R. Sch-
Wisdom Christology in Recent Research 237
o g y is b e c o m i n g increasingly lively as it is o b v i o u s t h a t Paul m u s t

h a v e b e e n a w a r e of t h e early t r a d i t i o n s w h i c h l i n k e d J e s u s a n d
wisdom.
In this p a r a g r a p h we will s c r u t i n i z e t h e s e efforts at clarifying
t h e sapiential e l e m e n t s a n d features of Paul's c h r i s t o l o g y . After a
brief survey of t h e m a i n c o n t r i b u t i o n s a n d p r o p o s i t i o n s , w e w i h
give a s u c c i n c t exegeticeJ a n d c o n c e p t u a l analysis of t h e r e l e v a n t
passages i n d i c a t i n g t h e t r a d i t i o n - h i s t o r i c a l origins b e f o r e we pre
s e n t t h e theological a n d h e r m e n e u t i c a l e v i d e n c e of w i s d o m chris
t o l o g y in a m o r e s y s t e m a t i c m a n n e r .
1 4 . 1 . W i s d o m C h r i s t o l o g y in R e c e n t Research
It seems t h a t H . Windisch was t h e first s c h o l a r w h o a t t e m p t e d

t o d e m o n s t r a t e t h a t P a u l i n e c h r i s t o l o g y has b e e n decisively in
f l u e n c e d b y the J e w i s h w i s d o m t r a d i t i o n a n d t h a t Paul clearly
i d e n t i f i e d the p r e - e x i s t e n t Christ w i t h t h e J e w i s h divine wisdom^2_
In t h e s u b s e q u e n t discussion, s o m e scholars a t t e m p t e d t o clar
ify t h e p r o c e s s b y w h i c h Paul c a m e t o describe Christ in t e r m s of
w i s d o m . W.D. Davies starts f r o m t h e J e w i s h i d e n t i f i c a t i o n of
T o r a h a n d w i s d o m a n d p o i n t s o u t t h a t , as Paul r e g a r d e d J e s u s as
t h e ' n e w T o r a h ' , h e ascribed t o h i m t h e a t t r i b u t e s of w i s d o m as
well, t h u s asserting C h r i s t ' s p r e - e x i s t e n c e a n d activity m c r e a t i o n ^ ^ .
S. K i m m a i n t a i n s t h a t Paul d e s c r i b e d C h r i s t in t e r m s of w i s d o m as
nackenburg, 1 9 7 7 , p p . 1 7 5 - 1 9 9 ; H.J. de Jonge, "Sonship, Wisdom, Infancy: Luke

2 , 4 I - 5 I a " , JV7^ 24 ( 1 9 7 8 ) 3 1 7 - 3 5 4 ; F.W. Burnett, The Testament of Jesus-Sophia:
A Redaction-Critical Study of the Eschatological Discourse in Matthew, 1 9 7 9 ; P.E.
Bonnard, "De la Sagesse personnifiee dans I'Ancien Testament i la Sagesse en per
sonne dans le Nouveau", BETL 51 (1979) 136-139; M. Hengel, "Jesus als messian-
ischer Lehrer der Weisheit und die Anfange der Christologie", Sagesse et Religion,
CoUoque de Strasbourg Octobre 1 9 7 6 , 1 9 7 9 , p p . 1 4 8 - 1 8 8 ; R. Riesner, Jesus als
Lehrer, WUNT 2 / 7 , I 9 8 I , p p . 3 3 0 - S 4 4 ; H. Gese, "WUdom", H B r 3 ( I 9 8 I ) 4 0 - 4 5 .
52 H. Windisch, "Die gottliche Weisheit der Juden und die paulinische Christologie",
Neutestamentliche Studien, FS G. Heiruici, ed. A. Deissmann, 1 9 1 4 , p p . 2 2 0 - 2 3 4 .
The critique of Windisch's position by B. Botte, "La Sagesse et les origines de la
christologie", RSPT 21 ( 1 9 3 5 ) 385-417 is unfounded. The criticism of R. Scroggs,
"Paul: £0<I.OE and HNEYMATIKOS", NTS 14 ( 1 9 6 7 / 6 8 ) 33 with n.l stating that
Paul's key christological motifs cannot be derived from wisdom coiKepts and that
the issue of 'wisdom' is treated by Paul in any important way only in reaction to
the situation in Corinth, is not valid. See our discussion below.
53 Vi.D. Davies, Paul and Rabbinic Judaism, 1 9 4 8 , 2 l 9 5 5 , p p . l 4 7 - l 7 6 .
a result of t h e D a m a s c u s c h r i s t o p h a n y w h e r e h e b e c a m e c o n v i n c e d
t h a t J e s u s is t h e " i m a g e of G o d " a n d t h e S o n of God^'*. H . Conzel
m a n n suggests t h a t Paul's r e w o r k i n g of w i s d o m t h e o l o g y a n d wis
d o m t r a d i t i o n s s h o u l d b e l i n k e d w i t h a s c h o o l of P a u l , l o c a t e d
p r o b a b l y in E p h e s u s , in w h i c h ' w i s d o m ' was m e t h o d i c a l l y t a u g h t
a n d discussed^^.
T h e s e c o n d m a i n focus in t h e discussion of Paul's w i s d o m chris
t o l o g y is t h e c o n c e p t i o n of t h e p r e - e x i s t e n c e of Christ. M a n y scho
lars i n c l u d i n g E. S c h w e i z e r , R . G . H a m e r t o n - K e l l y , M. H e n g e l , H.
M e r k l e i n , S. K i m a n d o t h e r s assert t h a t (Hellenistic) J e w i s h vris-
d o m t h e o l o g y d e t e r m i n e d t h e c o n t e x t of t h e c o n c e p t u a l genesis
of p r e - e x i s t e n c e c h r i s t o l o g y ^ ^ . T h e i n t e r p r e t a t i o n of t h e relevant
p e r i c o p e s a n d c o n c e p t s b y t h e s e scholars has b e e n c h a l l e n g e d m o s t
r e c e n t l y b y J . D . G . D u n n , even t h o u g h h e a c k n o w l e d g e s t h e fact
t h a t Paul u n d o u b t e d l y a t t r i b u t e d t h e role of w i s d o m t o Christ^^.
T h e significance of w i s d o m t h e o l o g y for Paul's t h i n k i n g has
b e e n f u r t h e r u n d e r l i n e d w i t h regard t o the christological f o r m u l a
of t h e S o n ' s sending i n t o t h e world^^ a n d of Christ's m e d i a t i o n at
54 S. Kim, On;?.n. 1 9 8 1 , p p . 1 1 4 - 1 3 1 , 1 6 1 , 2 5 7 - 2 6 0 .
55 H. Conzelmann, "Paulus und die Weishdt", Af7S 12 ( 1 9 6 5 / 6 6 ) 2 3 1 - 2 4 4 (=ScAn//-
auslegung, 1 9 7 4 , p p . 1 7 7 - 1 9 0 ) ; also idem, "Die Schule des Paulus", Theologia
Crucis-Signum Cnicis, FS E. Dinkier, ed. C. Andresen et al., 1 9 7 9 , pp.85-96; follow
ed by B.A. Pearson, "Hellenistic-Jewish Wisdom Speculation and Paul", Aspects of
Wisdom, ed. R.L. WUken, 1 9 7 5 , pp.43-66, here pp.43-45.
56 E. Schweizer, "Zur Herkunft der Praexistenzvorstellung bei Paulus", EvTh 19
( 1 9 5 9 ) 65-70 (= Neotestamentica, 1 9 6 3 p p . 1 0 5 - 1 0 9 ) ; idem, "Aufnahme und Kor-
rektur jiidischer Sophiatheologie im Neuen Testament" ( 1 9 6 2 ) , Neotestamentica,
p p . 1 1 0 - 1 2 1 ; R.G. Hamerton-Kelly, Pre-existence, Wisdom, and the Son of Man: A
Study of the Idea of Pre-existence of the New Testament, SNTS MS 2 1 , 1 9 7 3 ,
p. 192 and passim; M. Hengel, The Son of God: The Origin of Christology and the
History of Jewish-HeUenistic ReUgion, 1 9 7 6 , pp.48-51,66-76; H. Merklein, "Zur
Entstehung der urchristlichen Aussage vom praexistentcn Sohn Gottes", Zur
Geschichte des Urchrist'entums, ed. G. Dautzenberg et al., 1 9 7 9 , p p . 3 3 - 6 2 , follow
ed by R. Riesner, "Praexistenz und Jungfrauengeburt", ThBeitr 12 ( 1 9 8 1 ) 185f.;
S. Kim, o . c , p p . 1 1 4 - 1 3 1 , 2 5 7 - 2 6 0 passim.
57 J.D.G. Dunn, Christology, 1 9 8 0 , p p . 1 6 2 - 2 1 2 (on Christ and wisdom in Paul. cf.
p p . 1 7 6 - 1 9 6 ) . Dunn thinks that it is at least questionable whether Paul thereby "in
tended to assert the pre-existence of Christ, or to affirm that Jesus was a divine
being personally active in creation" ( p . l 9 4 ) , and that the relevant passages should
not be understood as "ontological affirmations about Christ's eternal being" (p.
195).
58 E. Schweizer, "Zum religionsgeschichtlichen Hintergrund der 'Sendungsformel' Gal
4,4f; Rom 8,Sf; J o h n 3,16f; IJohn 4 , 9 " (1968), Beitriige, 1 9 7 0 , pp.83-95; M.
Hengel, Son, pp.66-76.
Wisdom Christology in Recent Research 239
creation^^. T h e m o r e general c o n c e p t of t h e f i n a h t y of Christ re

garding G o d ' s p u r p o s e for m a n a n d for c r e a t i o n is also t r a c e d b a c k
t o w i s d o m theology®".
It was p a r t i c u l a r l y A . van R o o n w h o a r g u e d t h a t Paul did n o t
k n o w or use w i s d o m christology®'. U. Wilckens m a i n t a i n e d in his
d i s s e r t a t i o n t h a t ' w i s d o m ' as christological d e s i g n a t i o n has t o b e
a t t r i b u t e d to the Corinthians and should hence be u n d e r s t o o d on
t h e b a c k g r o u n d a n d in t h e c o n t e x t of t h e g n o s t i c c o n c e p t i o n of
t h e r e d e e m e r figure, c o n c l u d i n g t h a t Paul's p u r e l y soteriological-
t h e o l o g i c a l u n d e r s t a n d i n g of w i s d o m e x c l u d e s a n y essential rela
t i o n s h i p b e t w e e n Paul a n d w i s d o m christology®^. W i l c k e n s ' view
was s h a r p l y criticized®', a n d r e c e n t l y Wilckens c o r r e c t e d his earlier
o p i n i o n asserting t h a t if we have t o r e c k o n w i t h a w i s d o m chris
t o l o g y at all, it is P a u l ' s , t h a t w e c a n n o t a s s u m e t h a t t h e C o r i n t h
ian o p p o n e n t s w e r e g n o s t i c s , a n d t h a t Paul's p o s i t i o n is n o t always
polemical b u t often positively a r g u m e n t a t i v e ^ .
T h e list of scholars w h o r e c k o n n o w w i t h J e w i s h w i s d o m t h e o l
ogy as significant a n d d i r e c t l y influential m a t r i x for Pauline con
c e p t i o n s of Christ is r a t h e r extensive®^. W i t h o u t e n t e r i n g i n t o a de-
59 E. Schweizer, "Kolosser 1,15-20" ( 1 9 6 9 ) , Beitrage, p p . l 13-144.

6 0 A. Feuillet, Christ Sagesse, EB, 1 9 6 6 stating that Paul's central idea is "le Christ
par qui nous sommes sauves et en qui nous vivons ... c'est cette meme Sagesse de
Dieu par laquelle et en laquelle aux origines tout fut cree" (p.275); J.D.G. Dunn,
Christology, p p . 1 7 6 - 1 9 6 passim; S. Kim,On^>i, p p . l 1 4 - 1 3 1 , 257-260.
61 A. van R o o n , "The Relation between Christ and the Wisdom of God according to
Paul", NovTest 16 ( 1 9 7 4 ) 2 0 7 - 2 3 9 . J.D.G. Dunn, o.c, p.325 n . l 9 remarks that van
R o o n ordy plays down or ignores the most obvious parallels in the wisdom litera
ture.
6 2 U. Wilckens, Weisheit und Torheit: Eine exegetisch-religionsgeschichtUche Untersu
chung zu l.Kor. 1 und 2, BHTh 26, 1 9 5 9 , p p . 5 - 9 6 , 2 0 5 - 2 2 4 (cf. pp.97-213 for the
religion-historical material), also idem, in ThWNT 7 ( 1 9 6 4 ) 5 1 8 - 5 2 5 .
63 Cf. M.H. Scharlemann in CBQ 21 (1959) 1 9 0 ; K. Koester in Gnomon 3 3 ( 1 9 6 1 )
5 9 0 - 5 9 5 ; C. Colpe in MPTh 5 2 (1963) 4 8 9 - 4 9 4 ; K. Niederwimmer, "Erkennen und
Lieben: Gedanken zum Verhaltnis von Gnosis und Agape im ersten Korinther
b r i e f , KuD 11 ( 1 9 6 5 ) 80-82 with n . U ; K. Priimm, "Zur neutestamentlichcn
Gnosis-Problematik: Gnostischcr Hintergrund und Lchrcinschlag in den beiden Ein-
gangskapiteln v o n IKor?", ZKTh 87 ( 1 9 6 5 ) 3 9 9 4 4 2 ; 8 8 ( 1 9 6 6 ) 1-50; R. Scroggs,
"Paul", NTS 14 ( 1 9 6 7 / 6 8 ) 3 3 - 3 5 ; R. Baumann, Mitte und Norm des Christlichen,
N T A N F 5, 1 9 6 8 , p p . 7 2 - 7 8 , 1 1 6 f L
64 U. Wilckens, "Zu IKor 2,1-16", Theologia Crucis-Signum Cruets, FS E. Dinkier, ed.
C. Andresen et al., pp.501-537 (= "Das Kreuz Christi als die Tiefe der Weisheit Got
tes; Zur 1. Kor 2,1-16", Paolo a una chiesa divisa, cd. L. de Lorenzi, 1 9 8 0 , p p . 4 3 -
81).
65 Cf. E.B. Alio, "Sagesse et pneuma dans la premiere epitre aux Corinthiens", R£
tailed analysis of the v a r i o u s c o n v i c t i o n s a n d a s s u m p t i o n s regard

ing Paul's w i s d o m c h r i s t o l o g y w h i c h b o t h c o m p l e m e n t a n d c o n t r a
d i c t e a c h o t h e r a t different p o i n t s , suffice it t o say t h a t it is safe t o
c o u n t u p o n t h e fact t h a t Paul's t h e o l o g y implies a w i s d o m chris
t o l o g y ^ w h i c h b e a r s , in o n e w a y or a n o t h e r , o n t h e christological
c o n c e p t i o n s of p r e - e x i s t e n c e , m e d i a t i o n at c r e a t i o n a n d r e d e m p
t i o n , t h e s e n d i n g of t h e S o n , a n d t h e " i m a g e of G o d " . Before we
can d e s c r i b e t h e s y s t e m a t i c e v i d e n c e we first m u s t a n a l y z e t h e rel
evant passages.
14.2. Exegetical-Conceptual Evidence
14.2.1. Gal 4.4. T h e p h r a s e ^ ^ a T r e a r e t X e f d t J e o c rdv vlbv avTov

m a r k s t h e b e g i n n i n g of a christological-soteriological formula^^.
4 3 ( 1 9 3 4 ) 3 2 1 - 4 1 7 ; M.M. Bourke, "The Eucharist and Wisdom in First Corinth

ians", Studiorum Paulinorum Congressus /, 1 9 6 3 , p p . 3 6 7 - 3 8 1 ; P.E. Bonnard, La
Sagesse en personne annoncee et venue: Jesus Christ, 1966, 133-140; U. Luck,
"Weisheit und Leiden", ThLZ 9 2 ( 1 9 6 7 ) 2 5 3 - 2 5 8 ; F. Hahn, "Methodenprobleme
einer Christologie des Neuen Testaments", VuF 15 ( 1 9 7 0 ) 16; E. Schiissler Fior-
enza, "Wisdom Mythology and the Christological Hymns of the New Testament",
Aspects of Wisdom, ed. R.L. WUken, 1 9 7 5 , p p . 1 7 - 4 1 ; B.A. Pearson, "Hellenistic-
Jewish Wisdom Speculation and Paul", o.c, p p . 4 3 - 6 6 ; K.G. Sandelin, Die Ausein-
andersetzung mit der Weisheit in 1. Korinther 15, 1 9 7 6 ; R.S. Barbour, "Creation,
Wisdom and Christ", Creation, Christ and Culture, FS T.F. Torrance, ed. R.W.A.
McKirmey, 1 9 7 6 , p p . 2 2 4 2 ; idem, "Wisdom and the Cross in 1 Corinthians 1 and
2", Theologia Cruets, 1 9 7 9 , p p . 5 7 - 7 1 ; F.F. Bruce, Paul, p p . l 2 3 f . ; P.E. Bonnard,
"Sagesse", BETL 51 ( 1 9 7 9 ) 1 3 9 - 1 4 5 ; W.G. Kummel, Die Theologie des Neuen
Testaments, îggo, p p . 1 0 7 , 1 4 5 ; J . N . Aletti, Colossiens 1,15-20: Genre et exegese
du texte. Fonction de la thematique sapientielle, AnBibl 9 1 , 1 9 8 1 , particularly pp.
141-182; G. Gese, "Wisdom, Son of Man, and the Origins of Christology", HBT $
( 1 9 8 1 ) 23-57. See also E. Brandenburger, Fleisch und Geist: Paulus und die dualis
tische Weisheit. WMANT 2 9 , 1 9 6 8 , passim.
66 Using the term 'wisdom christology', we do not imply that there existed indepen
dent 'christologies' of different Christian communities. Cf. M. Hengel, Son, 1 9 7 6 ,
p.57. — Earlier studies o n NT christology did not include a discussion of wisdpm
christology; cf. O.CiJlmann,7"/ie Christology of the New Testament, 1 9 5 9 ; F. Hahn,
Christologische Hoheitstitel: Ihre Geschichte im friihen Christentum, FRLANT
8 3 , 1963 (= 4 ) 9 7 4 ) ; also J.C. Beket, Paul the Apostle: The Triumph of God in Life
and Thought, 1 9 8 0 .
67 Many scholars assume a pre-Pauline origin; cf. E. Schweizer, "Hintergrund", Bei-
trage,p.94; idem, ThWNT 8 ( 1 9 6 9 ) 3 7 6 ; L. Goppelt, Theologie, 2 , 1 9 7 6 , p p . 4 0 0 -
4 0 4 ; F. Mussner, Galaterbrief, p . 2 7 2 ; H.D. Betz, Galatians, p . 2 0 6 , and others. But
see S. Kim, Origin, p p . 1 1 2 - 1 1 4 w h o argues for Pauline origin. On the christological-
eschatological meaning of Gal 4,4 in its context cf. P. von der Osten-Sacken, "Das
Exegetical-Conceptual Evidence 241
E v e n t h o u g h t h e language of this p h r a s e d o e s n o t s e e m t o c o n v e y
necessarily t h e c o n c e p t of t h e S o n ' s pre-existence®* t h e c o n c e p t is
n e v e r t h e l e s s in all p r o b a b i h t y imphed®^: t h e s e n d i n g of G o d ' s S o n
i n t o e a r t h l y e x i s t e n c e ( n o t e t h e following (!) a o r . jeuonevou iK
yvvaiKOt;)^'^ p r e s u p p o s e s t h e S o n ' s being p r i o r t o his e x i s t e n c e as
m a n , especially in view of t h e fact t h a t Paul clearly r e g a r d e d J e s u s
as d i v i n e ^ ' . T h i s is c o n f i r m e d b y t h e close parallel in S a p S a l 9 , 1 0
w h e r e w i s d o m is d e s c r i b e d as dweUing wdth G o d even b e f o r e crea
t i o n a n d as b e i n g s e n t b y G o d from h e a v e n a n d from t h e t h r o n e
of his g l o r y : t h e verb iânooTeWeiv w h i c h Paul uses o n l y in Gal
4,4.6''2 o c c u r s also in S a p S a l 9,10 ( w i t h regard t o w i s d o m ) a n d t h e
link b e t w e e n t h e s e n d i n g of t h e S o n a n d t h e s e n d i n g of t h e S p i r i t
in Gal 4 , 4 . 6 is parallel t o t h e sencUngof b o t h wdsdom a n d t h e spir
it in S a p S a l 9 , 1 0 . 1 7 ^ ' .
If S a p S a l 9 , 1 0 or t h e J e w i s h w i s d o m t h e o l o g y in g e n e r a l * p r o
vide i n d e e d t h e c o n c e p t u a l ( n o t necessarily linguistic) b a c k g r o u n d
paulinische Verstandnis des Gesetzes im Spannungsfeld von Eschatologie und

Geschichte", EvTh 37 ( 1 9 7 7 ) 5 4 9 - 5 8 7 , here 5 5 1 - 5 6 0 .
6 8 Cf. H.D. Betz, o.c, pp.206f.; J.D.G. Dunn, Christology, p p . 3 8 - 4 4 , 4 6 taking it as a
possibihty which, however, he does not take to be likely; also F.F. Bruce, Galatians,
p.195.
6 9 Cf. E. Schweizer, "Herkunft", Neotestamentica, p p . l 0 8 f . ; idem, ThWNT 8 ( 1 9 6 9 )
376f., 3 8 5 , 3 8 8 ; H. SchUer, Galaterbrief, p . 1 9 6 ; G. Hamerton-KeUy, Pre-existence,
p . 1 1 2 ; M. Hengel, Son, pp.lOf.; L. Goppelt, o.c, pp.400f.; P. Stuhlmacher, "Zur
pauUnischen Christologie" ( 1 9 7 4 ) , Aufsdtze, 1 9 8 1 , p . 2 1 3 ; F. Mussner, o.c, p.
2 7 2 ; F. Froitzheim, Christologie und Eschatologie bei Paulus, 1 9 7 9 , p p . 5 0 - 5 4 ;
W.G. Kummel, Theologie, p . 1 5 1 ; R. Riesner, "Praexistenz", ThBeitr 12 ( 1 9 8 1 )
1 8 1 ; S . Kim.Origin, p . 8 1 ; F.F. Bruce, o . c , p . l 9 5 .
70 This phrase refers to Christ's birth "out o f a human mother; cf. H.D. Betz, o . c ,
p.207 with n.49. It is difficult to grasp the logic of Durm's interpretation of this
phrase when he states that "yevoiievov ( b o m ) refers to Jesus as one w h o had been
b o m , n o t necessarily to his birth as such ... the reference is simply t o Jesus' ordi
nary humarmess, not to his birth" ( o . c , p.40). Surely, ordinary humanness not only
implies, but is dependent upon birth!
71 See Paul's use of the KiJpioc title for Jesus Christ, and his presentation of soteriol
o g y in general; see also PhU 2,6.
72 Correcting S. Kim, Origin, p .l 18 who states that Paul uses it only in Gal 4,4.
73 Cf. E. Schweizer, "Herkunft", p . l 0 8 ; idem, "Hintergrund", p . 9 2 ; idem, ThWNT &
( 1 9 6 9 ) 3 7 7 ; G. Hamerton-Kelly, Pre-existence, p . l l l ; L. Goppelt, Theologie. 2,
p . 4 0 0 . Note J.D.G. Dunn, Christology, pp.39f. who attempts to establish Jesus' w a y
of speaking about himself as the more plausible background of Gal 4,4 (referring to
M k 9 , 3 7 ; 1 2 . 6 ; M t 1 5 , 2 4 ; Lk 4 , 1 8 ) .
74 CL F. Mussner, Galaterbrief, p p . 2 7 2 L ; S . Kim, o . c , p p . l 18L; H. Merklein, "Entste
hung", p . 3 4 and passim; also H.D. Betz, Galatians, p . 2 0 6 n . 4 1 ; F.F. Bruce, Gala
tians, p. 195.
for t h e s t a t e m e n t in Gal 4 , 4 , it w o u l d b e i m p l i e d t h a t t h e S o n is t o
be identified with wisdom.
This is acknowledged by Dunn^^ w h o then proceeds, however, to point out (1)
that this would not be a natural inference for Paul's readers since sophia is feminine
and was never called God's 'Son' before, and (2) that Paul's references to Christ's
identity with wisdom are often linked with cosmic contexts (ICor 8,6; Col 1,15-17).
It should be noted, however, that ICor 1,24.30 where Paul explicitly identifies Christ
with God's wisdom belongs to a definitely soteriological context (as Gal 4,41). The
fact that ICor was written after Gal does not prove that the equation was made for
the first time by Paul in ICor 1,24.30. And, further, the argument of the feminine
character of 'wisdom' carries no decisive weight since Paul describes Christ in terms
of (still fem.) wasdom in many other passages. This suggests that the correlation of
wisdom and Christ does by no means necessitate the total formal identification of
these two 'entities', especially since sophia is not a genuine hypostasis or distinctive
heavenly being, but rather a conception or way of theologizing.
It is o b v i o u s , h o w e v e r , t h a t Gal 4 , 4 is n o t a n explicit (!) s t a t e

m e n t of w i s d o m c h r i s t o l o g y . A t t h e m o s t it p r e s u p p o s e s c o n c e p
tions — t h e divine s e n d i n g of t h e p r e - e x i s t e n t m e d i a t o r of salvation
w h i c h w o u l d be significant in w i s d o m c h r i s t o l o g y .
14.2.2. ICor 1,24.30. T h e s t a t e m e n t s t h a t Christ is deov aoipia

(1,24) a n d aoifia dno &eoO (1,30) express clearly a n d e x p h c i t l y a
link b e t w e e n Christ a n d w i s d o m ^ ^ . In o r d e r t o u n d e r s t a n d this
link, several general o b s e r v a t i o n s h a v e t o b e m a d e .
The discussion about the nature of the opposition in Corinth is still going on. It is
widely recognized today that one should not look for a Gnostic background of Paul's
opponents^^. Most scholars interpret ICor today rather o n the background of Jcvirish
wisdom theology^S. j h e subject of the divisions in the Corinthian church is usually
related to the treatise o n wisdom and folly in ICor 1-4, but this relation has not yet
75 C f . J . 0 . G . Dunn, o . c , p.39.
76 On ICor 1,30 see most recently U. Schneiie, Gerechtigkeit und Christusgegenwart:
Vorpaulinische undpaulinischeTauftheologie,CThA 2 4 , 1 9 8 3 , p p . 4 4 4 6 w h o relates
this verse to traditional baptismal terminology without discussing the relevance of
wisdom theology/christology here.
77 Cf. H.R. Balz, Methodische Probleme der neutestamentUchen Christologie, WMANT
2 5 , 1 9 6 7 , p p . l 5 7 f . ; R. B a u m a n n , M f t e und Norm, pp.280f.; K.D. Sandelin,/Iujein-
andersetzung, p p . 9 1 - 1 0 5 , 1 4 9 - 1 5 3 ; M. Hengel, Son, pp.76 n . l 3 3 ; U. Wilckens,
"Kreuz Christi", p p . 6 8 - 8 1 ; R. McL. Wilson, "Nag Hammadi and the N e w Testa
ment", NTS 28 ( 1 9 8 2 ) 2 9 7 ("on the Une of development which led from Wisdom
speculation into Gnosticism"); G. Sellin, "Das 'Geheimnis' der Weisheit und das
Ratsel der 'Christuspartei' (zu IKor 1 4 ) " , ZNW 73 ( 1 9 8 2 ) 7 1 , 9 7 .
78 Cf. most recently J . A . Davis, Wisdom and Spirit: An Investigation of 1 Corinthians
1,18-3,20 against the Background of Jewish Sapiential Tradition in the Hellenistic-
RomanPeriod, Ph.D.Diss. Nottingham, 1 9 8 1 , particularly p p . 5 9 - 1 5 1 .
been iatisfactorily clarified^9. . Paul's terminology in ICor both in general and as

regards the use of ooipia is also still disputed. It is not clear whether or to what extent
Paul took up the terminology of the opponents, or was influenced by their terminol
ogy, or altered the meaning of their relevant key termsÔ. As regards the term and
concept of oo^pia, the issue between the Corinthians and Paul is also still debated:
'wisdom' has been explained (1) on the basis of the Greek philosophical tradition,
(2) as esoteric truth revealed in the utterances of the pneumatics, or (3) as related to
Jewish wisdom t h e o l o g y S l . It is clear, however, that 'wisdom' in ICor 1-3 is not
understood as a (pre-existent) divine hypostasis82.
It d e p e n d s o n o n e ' s u n d e r s t a n d i n g of t h e s e c o m p l e x issues h o w
t h e s t a t e m e n t s o n Christ as l i n k e d w i t h w i s d o m a r e r e l a t e d t o t h e
progress of t h o u g h t in I C o r 1-3*'. T h e m a j o r i t y of scholars t o d a y
a c k n o w l e d g e t h e fact t h a t in 1,24.30 J e s u s Christ is c r e d i t e d
w i t h t h e f u n c t i o n s of salvation w h i c h t h e J e w i s h w i s d o m t r a d i t i o n
ascribed t o wisdom**.
J . A . Davis asserts that Paul's concern in ICor 1-3 is shaped by his attempt to depre
ciate the value of a claim to the Corinthians' Torah-centristic wisdom by giving a new
locus to God's wisdom in 1,24.30: in Christ a new wisdom has c o m e into being, pro
viding life, holiness, and redemption, and replacing the Torah as the definite locus of
79 CA. E . Best, "The Power and the Wisdom of God: I Corinthians 1,18-25",Paoto a
una chiesa divisa. ed. L. de Lorenzi, 1 9 8 0 , p.10. For the most recent discussion of
this problem see G. Sellin, "Geheimnis", ZNW 73 ( 1 9 8 2 ) 69-96 who maintains
that there was probably only the rivalry between Paul's and Apollos' 'party', with
the 'Christ party' expressing the self-understanding of Apollos. As to the often at
tempted reconstruction of the Corinthians' theology, future research should take
into account the four relevant criteria estabhshed by U. Wilckens, "Kreuz Christi",
1980, pp.eOL
8 0 CL J.M. Reese, "Paul Proclaims the Wisdom of the Cross", BTB 9 ( 1 9 7 9 ) 149.
81 CL E. Best, a.c., p p . 1 9 - 2 2 . Regarding the term ooyJia \(fyou (1,17) see now R.A.
Horsley, "Wisdom of Word and Words of Wisdom in Corinth", CBQ 3 9 ( 1 9 7 7 ) 2 2 4 -
2 3 9 ; E . Best,a.c., p p . l 3 - 1 6 ; U . Wilckens,a.c. pp.59-67.
82 CL H. Conzelmarm, "Paulus und die Weisheit", p.l 8 3 ; H. Lietzmann, Korinther,
p . 1 0 ; H. Conzelmann, Erster Korintherbrief, p . l O ; E . Best, a . c , p . 3 5 ; J.D.G. Dunn,
Christology, p.80; H. Weder, Das Kreuz Jesu bei Paulus, F R L A N T 1 2 5 , I 9 8 I , p . l 5 5
n . l 2 4 . Contra R.G. Hamerton-Kelly,/Ve-exwtence, pp.l 12L
83 For a good analysis of the context of ICor 1-2 cL F. Froitzheim, Christologie, pp.
6 6 - 7 7 ; U. WUckens, a . c , p p . 4 3 - 4 6 ; G . SeUin. a . c , pp. 72L Unfortunately J .A. Davis,
Wisdom, 1 9 8 2 , does not discuss these issues but simply presupposes a Corinthian
"Torah-centristic wisdom".
84 CL W.D. Davies, Paul, p p . l 5 4 L ; M. Hengel, Son, p . 7 4 ; P. Stuhlmacher, "Achtzehn
Thesen zur paulinischen Kreuzestheologie" ( 1 9 7 6 ) , Aufsdtze, p p . 2 0 2 L ; R.S. Bar
bour, "Wisdom and the Cross", 1 9 7 9 , p.68 (withcaution);P.E. Bonnard, "Sagesse",
BETL 51 ( 1 9 7 9 ) 1 4 0 ; J.D.G. Dunn, o.c, p p . 1 6 7 , 1 7 7 L ; S. Kim, Origin, p.l 17; E.
Best, a.c., p.35 (limiting wisdom here to that "which meets the real need of the
Greek who seeks wisdom ... Christ is the meaning of existence and the meaning of
God").
divine wisdom^^. It is correct that Paul presents Christ as the new and definite locus
of wisdom. But it is without exegetical foundation when Davis states that, as a result
of Paul's effort to attack the Corinthians' 'Torah-centristic wisdom', the Torah is re
placed: (1) Paul does not polemize against the Torah in the context of ICor 1,3, and
(2) a Torah<entricity of wisdom at Corinth cannot be established from the text. The
latter cannot be proved with the titles in KJor 1,20, and M. Hengel cannot be ad
duced as support either^^.
T h u s , a c c o r d i n g t o Paul t h e crucified Christ is t h e w i s d o m of

God^^, " t h e e m b o d i m e n t of G o d ' s p l a n of salvation a n d t h e mea
sure a n d fullest e x p r e s s i o n of G o d ' s c o n t i n u i n g w i s d o m a n d
power"88.
In the next large pericope o n wisdom in ICor 2,6-16 Paul wants to establish why
the XoyoK rov aravpov is the true Xoyot: oapiaq, i.e. why and how the content of
wisdom is God's plan of salvation with its climax of "die im Kreuz Christi eriiffnete
Heilswirklichkeit"^^. As Paul makes no further explicit use of Christ's identification
with wisdom in this passage^*^, there is no need to discuss it h e r e ^ ' .
14.2.3. ICor 8,6. It is r e c o g n i z e d t h a t this verse c o n t a i n s pre-

Pauline a n d pre-Christian e l e m e n t s ^ ^ , b u t a t t h e s a m e t i m e it has
b e e n p o i n t e d o u t t h a t Paul's c o n t r i b u t i o n as regards t h e a c t u a l
f o r m u l a t i o n s h o u l d n o t b e u n d e r e s t i m a t e d since t h e r e is n o real
85 J.A. Davis, Wisdom, p p . 6 7 f . , 7 4 .

86 Contra J . A . Davis, o . c , stating that Hengel believes that ICor 1,24.30 is most
naturally understood against a rorah<entristic background. However, M. Hengel,
Son, p.74 simply states that Paul's appeal to the Corinthians (!) in ICor 1,30 "in
essentials embraces all the functions of salvation which the pious J e w s ascribed to
Wisdom-Torah", without identifying the Corinthians with these "pious Jews".
87 The stress is on 6eov; cf. U. Wilckens, "Kreuz Christi", p.99; H. Weder, Kreuz
Christi, p.l55 n.l24.
88 J.D.G. Dunn, Christology. p.l 79.
89 U. Wilckens, a . c , p . 5 9 ; c f . G. Sellin, "Geheimnb", ZNW 73 ( 1 9 8 2 ) 82f.
9 0 Cf. R.S. Barbour, "Wisdom and the Cross", p.67.
91 Cf. J . A . Davis, o . c , pp.79-151 w h o understands ICor 2,6-17 to contain Paul's
teaching on wisdom: "Paul sets forth something of the character of the new sophia
which has been brought into being as a result of God's action" ( p . l 5 1 ) , pointing
out its christological essence.
9 2 Cf. K. Wengst, Christologische Formeln und Lieder des Urchristentums, StNT 7,
1 9 7 2 , p p . 1 3 6 - 1 4 1 ; R. Kerst, "IKor 8,6: Ein vorpaulinisches Taufbekenntnis?"
ZNW 66 ( 1 9 7 5 ) 1 3 0 - 1 3 9 ; R.A. Horsley, "The Background of the Confessional For
mula in IKor 8,6", ZNW 6 9 ( 1 9 7 8 ) 130-135; J . Murphy-O'Connor, "ICor VIII,
6:Cosmology or Soteriology?", RB 85 ( 1 9 7 8 ) 2 5 3 - 2 6 7 ; J.D.G. Dunn, C/tri$«o/o^,
p . 1 7 9 . Regarding Stoic parallels cf. E. NoTAen,Agnostos Theos, 1 9 1 3 , p p . 2 4 0 - 2 5 0 ,
347f.; H. Conzelmann, Korinther, p.l71f.; R. Kerst, a.c, p p . l 3 1 f . As regards the
unity of ICor 8-10 cf. now M. Bouttier, "ICo 9-10 considere du point de vue
de son unite". Freedom and Love, ed. L. de Lorenzi, 1 9 8 1 , p p . 2 0 5 - 2 2 5 .
parallel t o Paul's a f f i r m a t i o n here^^. Paul's s t a t e m e n t e x t e n d s t h e

J e w i s h m o n o t h e i s t i c confession eiq dedq t o t h e d o u b l e confession
eiq &e6q-€lq Kyptoc^*. Paul stresses t h e essential u n i t y of c r e a t i o n
(eg oi5 r d navra . . . di'ov TO, n d f T a , v.6b.d) a n d salvation (i^juek
di 'aVTov, v.6d) since t h o s e C o r i n t h i a n C h r i s d a n s w h o have k n o w
ledge s h o u l d be a w a r e of t h e i r responsibility w h e n t h e y deal w i t h
c r e a t e d things^^. The p h r a s e e t ? Kvpioq ITJOOUC X p i a r d ? 6t ot)
r d navra Kai fjneiq 5 t ' avTOV expresses t h e c o n v i c t i o n t h a t J e s u s
Christ as L o r d is t h e m e d i a t o r of b o t h c r e a t i o n a n d salvation (as
t h e n e w creation!)^®.
Dunn's attempt to make the assumption plausible that Paul does not comment o n
the act of creation in the past "but rather about creation as believers see it n o w "
( p . l 8 1 ) does not convince: (1) It is rather unUkely that Paul's readers in the 1st cen
tury would have differentiated between the past act of creation and the present inter
pretation of creation without being interested in the former ;(2) Christ's mediation
at creation (v,6d) is formally parallel to God's activity in creation (v.6b) and should
therefore also be understood in the absolute sense (note the Kiipioc title in v.6c!);
(3) Paul refers by no means to the believers' view of salvation but rather to their re
sponsibility to God the Creator (i^neis eic. avTOv, v.6b) and to their salvation through
Christ (riiieU Si dvTov, v.6d); (4) the presence of pre-Pauline elements from Jewish
monotheism and Stoic cosmology confirms that Paul does indeed comment o n the
past action of creation.
It a p p e a r s t o b e b e y o n d d o u b t t h a t Paul c o n s c i o u s l y describes
Christ in w i s d o m language: Christ, as is divine w i s d o m in t h e J e w
ish sapiential t h e o l o g y , is t h e creative a n d salvational p o w e r a n d
a c t i o n of G o d ^ ^ . T h e d e s c r i p t i o n of Christ as m e d i a t o r of c r e a t i o n
9 3 Cf. A. FeuUlet, Christ Sagesse, pp.69-81 (Paul adapted an older confession); W.

Thiising, Per Christum in Deum, NTA N F 1, 1 9 6 5 , pp.225-232 (formulated by
Paul and used in proclamation); H. Langkammer, "Literarische und theologische
Einzelstucke in 1 Kor 8,6", NTS 17 (1971) 193-197 (composed ad hoc from
older individual elements); cL also R.S. Barbour, "Creation", p . 3 0 with n.5; J.D.G.
Dunn,o.c., pp.179,181.
9 4 Regarding the monotheistic formula cf. C H . Giblin, "Three Monotheistic Texts in
Paul", CBQ 37 ( 1 9 7 5 ) 5 2 7 - 2 4 7 , here 5 2 9 - 5 3 7 ; J . Murphy-O'Connor, "Freedom of
the Ghetto", Freedom and Love, 1 9 8 1 , pp.25-27.
95 Cf. J.D.G. Dunn, o . c , p p . 1 8 0 , 3 2 9 (arguing contra J . .Murphy-O. Connor, a . c , w h o
asserts an exclusively soteriological meaning). Note also the views of F. Hahn and
R. Pesch in the discussion of Murphy-O'Connor's paper ( o . c . pp.42L).
9 6 This is generally recognized; cL H. Lietzmann, Korinther, p . 3 7 ; A. Feuillet, o . c ,
p.78; H. Langkammer, a . c , p p . l 9 6 L ; R.G. llamtnon-KeViy, Pre-existence, p.l 3 0 ;
R.S. Barbour, a . c , pp.30L; idem, "Wisdom", p.69; C. Senft, 1 Corinthiens. 1 9 7 9 ,
p.lll.
97 .Most scholars agree that Paul describes Christ in terms of the Jewish wisdom theol
ogy; cL E. Schweizer, "Herkunft", p.106; A. FeuUlet, Christ Sagesse, p p . 7 8 - 8 2 ; H .
w h i c h s e e m s t o b e t h e n a t u r a l c o n s e q u e n c e from his i d e n t i f i c a t i o n
w i t h w i s d o m implies o r p r e s u p p o s e s a p r e - e x i s t e n c e christology^®.
14.2.4. ICor 10,4. T h i s verse b e l o n g s t o Paul's aggadic m i d r a s h

o n E x 1 3 , 2 1 ( c l o u d ) ; 1 4 , 2 1 - 2 2 (sea); 1 6 , 4 . 1 4 - 1 8 ( m a n n a ) ; 1 7 , 6 ;
N u m 2 0 , 7 - 1 4 (spring)^^ w h i c h Paul uses in o r d e r t o s u b s t a n t i a t e
his w a r n i n g t o see t h e d a n g e r of p r e s u m p t i o n in view of a p p a r e n t
privileges'*^. T h e p h r a s e 17 nerpa be T\V 0 X p t a r d ? ' " ' is e x p l a i n e d
b y v i r t u a l l y all c o m m e n t a t o r s in t h e light of t h e J e w i s h Hellenistic
w i s d o m t r a d i t i o n in w h o s e E x o d u s exegesis aoipia p l a y e d a signif
i c a n t role"^^. In SapSal 1 0 , 1 7 - 1 8 ; 1 1 , 4 ao<pia is d e s c r i b e d as having
g u i d e d a n d p r o t e c t e d t h e Israelites in t h e wilderness w h o d r a n k
f r o m t h e " f l i n t y r o c k " {neipa DKPOTOTIOQ). P h i l o (All 2 , 8 6 ; D e t
115-8) e x p l i c i t l y e q u a t e s this r o c k {CLKPOTOÔC; nerpa) With aotpia
( a n d \6yo<;).
In the Palcstin.-un Jewish exegesis, the "rock" became a peripatetic or wandering

rock which followed the Israelites and which is then linked with the shekhinah of
Yahweh (cf. tSuk 3,1 Iff.; TO ad Num 2 1 , 1 9 - 2 0 ; cf. AntBibl 10,7; 11,5). This is the
background for the nvevnariKt^ dKoXovOovoa nerpa of ICor 1 0 , 4 .
T h e fact t h a t t h e i n t e r p r e t a t i o n s of Philo a n d Paul differ as re-
Conzelmarm, Korinthcrhrief, p.172 w i t h n . 4 9 ; P. Stuhlmacher, "Christologie", /Iu/-

siitze, p . 2 1 3 ; R.S. Barbour, "Wisdom", p . 6 8 ; F. Froitzheim, Christologie. pp.165,
167.182f.; H. Gese, "Wisdom", HBT 3 ( 1 9 8 1 ) 4 6 ; J.M. Reese, "Christ as Wisdom
Incarnate", BTB 11 ( 1 9 8 2 ) 45f.; also H.F. Weiss, "Schopfung in Christus: Zur
Frage der christologischen Begriindung der Schopfungstheologie", Zeichen der
ZeitSl ( 1 9 7 7 ) 434f. Pace G. Sellin, "Geheimnis", ZNW 73 ( 1 9 8 2 ) 9 6 .
9 8 Cf. E. Schweizer, a.c., p . l 0 6 ; H. Conzelmann, o.c, p . l 7 2 ; P. Stuhlmacher, a.c,
p . 2 1 8 ; E. Froitzheim, o.c, p p . 5 0 , 5 4 ; H.D. Betz, Galatians, p . 2 0 6 n. 4 7 ; S. Kim,
Origin, p . l 19;J.M. Reese, a . c , p . 4 6 .
99 Cf. H. Conzelmann, o.c, p . 1 9 4 ; R.G. Hamerton-Kelly, Pre-existence, p . 1 3 1 ; F.
Hahn, "Teilhabe am Hcil und Gefahr des Abfalls: Eine Auslegung von IKor 10,1-
2r',Freedom and Love, 1 9 8 1 , p p . 1 4 9 - 1 7 1 , here 1 5 4 - 1 6 8 .
100 Recently R.L. J e s k e , "The Rock was Christ: The Ecclesiology of ICorinthians 10",
Kirche, FS G. Bornkamm, ed. D. Liihrmann et aL, 1 9 8 0 , p p . 2 4 5 - 2 5 5 attempted
to demonstrate that the Scopus of ICor 10 is (he ecclesiology of the Corinthians
which Paul c o m m e n t s upon and adjusts.
101 Those w h o take ICor 10 to belong to the Corinthians' exegesis and theology re
gard 10,4b as Pauline; cf. U. Luz, Das Gese hie htsverstandnis des Paulus, 1968,
p p . l l S f . ; R.L. Jeske, a.c, p . 2 4 6 . M. Hengel, Son, p.73 attributes the exegesis of
10,1-4 to non Pauline Greek speaking Jewish Christians since it is not typically
Pauline.
102 Cf. H. Lietzmann, Korinther, p . 4 5 ; II. Conzelmsmn, Korintherbrief, p . l 9 6 ; U . Luz,
o . c , pp.11 1 1 9 ; M. Hengel, o.c, pp.72f.; R.L. Jeske, a . c , p . 2 4 6 ; W.F. O r r , J . A .
Walther, / Corinthians, 1976,p.245.
gards t h e details of t h e allegorical a p p l i c a t i o n proves t h a t t h e r e is

a c o m m o n t r a d i t i o n w h i c h l i n k e d t h e rock w i t h w i s d o m . It is o b
v i o u s , t h e r e f o r e , t h a t in I C o r 10 Paul i n t e r p r e t s Christ in t e r m s
of'"' t h e J e w i s h divine w i s d o m w h i c h was r e g a r d e d as m e d i a t o r of
( c r e a t i o n a n d ) G o d ' s salvation in t h e h i s t o r y of Israel'"*. T h i s
m e a n s t h a t Christ's p r e - e x i s t e n c e is i m p l i e d h e r e as w e l l ' " ^ : Christ
as m e d i a t o r of G o d ' s saving revelation a c c o m p a n i e d Israel in t h e
desert.
14.2.5. Rom 10,6-7. This passage c o n t a i n s Paul's s e c o n d quota

t i o n c o n t r a s t i n g Moses w i t h t h e r i g h t e o u s n e s s b y faith. T h e quota
t i o n is b a s e d o n D e u t 3 0 , 1 2 - 1 4 w h i c h is m o d i f i e d in various
ways'"® w i t h t h e m a i n goal of e h m i n a t i n g all references to the
103 A.T. Hanson, jesus in the Old Testament, 1 9 6 5 , pp.16-23 attempts to refute the
view that 10,3-4 is a typological exegesis, arguing for a relation of identity.
104 Most scholars agree that Paul, here, attributes to Christ functions of Jewish divine
wisdom thus describing Christ in terms of wisdom; Cf. E. Schweizer, "Herkunft",
p . 1 0 6 ; W.D. Davies, Paul. p . l 5 3 ; A. Feuillet, Christ Sagesse, pp. 103-109; K. Rom
aniuk, "Livre", NTS 14 ( 1 9 6 7 / 6 8 ) 5 1 0 L ; H. Conzelmann, Korintherbrief, p.l96;
R.G. Hamerton-KeUy, Pre-existence. p p . l S l L ; M. Hengel, Son, p p . l 5 , 7 2 L ; F.
Froitzheim, Christologie, p.54 n . l 3 6 ; C. Senft, 1 Corinthiens, p . l 2 9 ; R.L. Jeske,
"Rock", p . 2 4 8 ; S. Kim, Origin, p p . l l 6 L Contra J.D.G. Dunn, Christology, p.184
w h o maintains that despite Paul's possible awareness of Philo's identification of the
rock with wisdom, Paul wanted to say that as the rock was wisdom in the Alexan
drian allegory, so the rock was Christ in the Christian typology. However, since Paul
obviously identified Christ with divine wisdom in other contexts (explicitly ac
knowledged by Dunn) it is difficult to sec how Paid could say "the rock was Christ"
without implying Christ's correlation with wisdom at the same time if he was indeed
aware of the Alexandrian Exodus exegesis, which is likely.
105 CL E. Schweizer, a.c, p . l 0 6 ; O. Cullmann, Art. "jterpa", ThWNT 6 ( 1 9 5 9 ) 9 7 ; A.
Feuillet, o . c . p.106;C.K.Barrett,7 Corinthians, p . 2 2 3 ; 11. Conzelmarm, o . c . p . 1 9 6 ;
A.T. Hanson, Studies in Paul's Technique and Theology, 1 9 7 4 , p . l 4 9 ; R.G. Hamer
ton-Kelly, o . c , PP.131L; M. Hengel, o . c , p . 7 2 ; C. Senft, o . c , p . 1 2 9 ; R.L. Jeske,
a.c, p . 2 4 8 ; S. Kim, Origin, p p . l l 6 L ; F. Hahn, "Teilhabe", 1 9 8 1 , p . I 5 6 n.24 (also
p p . 1 9 0 , 2 0 1 in the discussion). Contra J.D.G. Dutm, o . c , p p . l 8 3 f . w h o suggests
that one should understand this passage not as an allegory of past realities but
rather as a typological allegory of present spiritual realities. However, the (durative)
imperfecta in the context (note ^yevi^6r)oav in v.6 and aw^Pewep in v.l 11) serve to
describe the events in their progress and duration (BDR § 3 2 7 . 1 ) , which confirms
that 10,1-4 is indeed an allegory of past events. The imperfect in v.4b which is used
instead of the pure exegetical praesens (cL IQS 8,7; CD 2 0 , 3 ; Acts 4,11 which are
not discussed b y Dunn, o . c , p . 3 3 0 n.78) is therefore not symbolical (Dunn gives no
example of an imperfect being used as interpretative key in an allegory). The real
presence of Christ in the wilderness is the systematic presupposition of the w h o l e
exegesis; cL H. Conzelmann, o . c , p . l 9 6 .
106 CL O. Michel, Romerbrief p p . 3 2 4 3 2 8 ; E. Kasemann, Romer. p . 2 7 8 ; U. Wil-
T o r a h . W h e r e D e u t 3 0 speaks a b o u t t h e law, Paul speaks a b o u t

C h r i s t : Christ has n o t t o b e s o u g h t in h e a v e n or hades'*'^ b u t is
" n e a r " in t h e p r o c l a m a t i o n of t h e k e r g y m a . S c h o l a r s have n o t e d
t h a t Paul d o e s n o t use t h e christological i n t e r p r e t a t i v e e l e m e n t s of
10,6-7 w i t h t h e p a t t e r n of h u m i l i a t i o n a n d e x a l t a t i o n e l s e w h e r e
( e x c e p t in Phil 2,6-11)'*'*, as h e n o r m a l l y prefers t o speak of t h e
cross a n d t h e r e s u r r e c t i o n . T h i s fact has p r o m p t e d several scholars
t o a s s u m e t h a t Paul t o o k over t h e q u o t a t i o n from D e u t 3 0 , t o
g e t h e r w i t h its i n t e r p r e t a t i o n , from t h e early C h r i s t i a n t r a d i t i o n
a n d t h a t this t r a d i t i o n is r o o t e d in t h e b r o a d J e w i s h t r a d i t i o n - h i s
t o r i c a l c o n t e x t of sapiential c o n c e p t s t r a n s f e r r e d t o t h e T o r a h ' ° ^ .
T h e parallel w i t h Bar 3 , 2 9 - 3 0 is striking w h e r e D e u t 3 0 , 1 2 - 1 3 is
i n t e r p r e t e d in t e r m s of w i s d o m " ° a n d has t h e r e f o r e o f t e n b e e n
used as s u b s t a n t i a t i o n of t h e a s s u m p t i o n t h a t Paul implies h e r e
t h e i d e n t i f i c a t i o n of C h r i s t vvath divine w i s d o m : Paul r e p l a c e d wis
d o m w i t h Christ as t h e o b j e c t or p e r s o n s e a r c h e d f o r ' " .
Dunn argues that the identification Christ-wisdom depends o n the hypothesis that
Paul assumed that his readers would recognize the Baruch allusion to wisdom and
would thus see the implied identification ( p . l 8 5 ) . He states that in this case the en
visaged interpretative equation becomes "a little c o m p l e x " (ibid.): Christ=the 'com
mandment' (Deut 3 0 , l l ) = w i s d o m (Baruch's interpretation). Dunn prefers the alter
native: as different schools of Judaism interpreted Deut 3 0 , 1 1 - 1 4 differently, apply-
ckens, Romer, 2, 1 9 8 0 , pp.224f. C.E.B. Cranfield, Romans, 2, 1 9 7 9 , p . 5 2 4 rightly

points out that we have here not an arbitrary typology but "true interpretation in
depth". Concerning Paul's use of the pesher method cf. U. WUckens, o.c., p.225
with n . l 0 0 5 .
107 The pre-existence and incarnation of Christ do not seem to be implied here; cf.
E. Schweizer, "Hintergrund", p . 9 4 ; E. Kasemann, Romer, p . 2 7 8 ; J.D.G. Dunn,
Christology, p p . 1 8 4 - 1 8 7 ; differently C.K. Barrett, Romans, p . 1 9 9 ; C.E.B. Cran
field, Romans, 2, p . 5 2 5 . Cf. R.G. Haxatxloa-KeWy,Pre-existence, w h o does not dis
cuss this passage.
108 Cf. E. Kasemann, o.c, pp.278f.; U. WUckens, Romer, 2, p . 2 2 6 .
109 Cf. recently M.J. Suggs, " "The Word is Near You': Rom 10,6-10 within the Purpose
of the Letter", 1967, p p . 3 0 4 - 3 1 2 ; E. Kasemann, o.c. pp.278f.; U. WUckens, o.c,
p . 2 2 6 . N o t seen by M. Black, "The Christological Use of the Old Testament in the
New Testament", NTS 18 ( 1 9 7 1 / 7 2 ) 9 who assumes a Jewish midrash on the Torah
as (exclusive) background. As regards the possibility of a lirUc between Christ and
Torah in this pericope see infra, p.292 n.319.
110 Cf. E. Schweizer, "Herkunft", p . l 0 7 ; A. FeuUlet, Christ Sagesse, pp.325f.; U. Luz,
Geschichtsverstandnis, p . 9 2 ; E.Kasemsmn, o.c, p p . 2 7 9 f . ; J . D . G . D u n n , o.c, p . l 8 5 f ;
G.T. Sheppard, Wisdom, p p . 9 0 - 9 3 , 1 0 1 .
111 Cf. H. Windisch, "Weisheit", p . 2 2 3 ; B.A. Pearson, "Wisdom Speculation", p.62
n.20; M. Black, a.c, p . 9 ; E. Kasemann, o.c, p . 2 8 0 ; S. Kim, Origin, p p . 1 1 7 , 1 3 0
(answering the objection of W.D. Davies, Pau4 p.l 5 4 ) .
ing it to wisdom (Bar 3,29-30) or to the Torah (Targum Neofiti), so Paul applied it to
Christ. N o w , it should be noted that Philo refers to Deut 3 0 , 1 1 - 1 4 seven t i m e s ' 1 2
interpreting it in terms of TO dya»6v (Post 84-88; Mut 2 3 6 - 2 3 9 ; Som 2 , 1 8 0 ; Praem
8 0 - 8 1 ) , ri Aperi} (Quod omnis 6 8 ) , and the moral admonitions of the law which can be
fulfilled (SpecLeg 1,301; Virt 1 8 3 - 1 8 4 ; a l s o Praem 8 0 - 8 1 ) . It should be noted that
Praem 8 0 - 8 1 , which combines the scopus of "the g o o d " and of the observable com
mandments, highlights in the same context oofi'ia, and that both "the g o o d " and
"virtue" are Unked by PhUo with wisdom (cL Her 98 and All 1,103; Virt 8; VitMos
76). This means that the Jewish tradition which interpreted Deut 3 0 , 1 2 - 1 3 in terms
of wisdom is predominant. There are no early examples for the application of this
passage to the Torah.
As R o m 10,6-7 can well b e u n d e r s t o o d in t e r m s of w i s d o m

c h r i s t o l o g y , Paul says h e r e in effect t h a t Christ as w i s d o m is, al
t h o u g h n o t p r e s e n t o n e a r t h , stiU n o t h i d d e n or inaccessible b u t
" n e a r " ( 1 0 , 8 using D e u t 3 0 , 1 4 ) in t h e p r o c l a m a t i o n of t h e keryg
m a w h i c h s p e a k s of t h e r i g h t e o u s n e s s b y faith.
14.2.6. Rom 11,33-36. T h e r e is a b r o a d c o n s e n s u s in scholar

s h i p c o n c e r n i n g t h e l i t e r a r y analysis a n d t r a d i t i o n - h i s t o r i c a l back
g r o u n d of this P a u h n e h y m n ' ' ' . As it is n o t n e c e s s a r y for o u r pur
poses t o e n t e r i n t o a d e t a i l e d exegesis, suffice it t o say t h a t t h e
t h r e e q u e s t i o n s in vv.34-35 r e l a t e in reverse o r d e r t o t h e t h r e e
parallel t e r m s in v . 3 3 a w h i c h d e p e n d o n ( S a t J o ? " * . T h e s c o p u s is
n o t t h e essentiaUy i n s c r u t a b l e G o d " ^ or his characteristics b u t t h e
f u n d a m e n t a l l y i n c o m p r e h e n s i b l e fact t h a t G o d a.cts sub contrario,
b r i n g i n g discredit u p o n t h e w i s d o m of t h e w o r l d a n d m a k i n g
r i g h t e o u s t h e u n g o d l y " ® . T h e nXovToq (iêov) is t h e eschatological
a b u n d a n c e of salvation w h i c h is r o o t e d in G o d ' s glory ( 9 , 2 3 ; cf.
Phil 4 , 1 9 ; Col 1,27) a n d given in J e s u s C h r i s t " ^ . It c o r r e s p o n d s
112 Not four times, as asserted by H. Chadwdck, "St. Paul and PhUo of Alexandria",
BJRL 48 ( 1 9 6 5 / 6 6 ) 2 9 5 quoted by J.D.G. Dunn, Christology. p.331 n . 8 3 .
113 CL O. Michel, Romerbrief, p p . 3 5 4 n3 (lit),361L; E. Kasemann, Romer, p . 3 0 8 ; U.
WUckens, Romer, 2 , p . 2 6 9 . G. B o m k a m m , "Der Lobpreis Gottes: Rom 1 1 , 3 8 - 3 6 "
( 1 9 5 1 ) , Das Ende des Gesetzes, p.71 emphasized the sapiential background; cL also
R. Deichgraber, Gotteshymnus und Christushymnus in der fruhen Christenheit,
S U N T 5, 1967, p . 6 3 .
114 CL U. WUckens, ThWNT 7 (1964) 5 1 8 L ; R. Deichgraber, Gotteshymnus, p . 6 2 ; E.
Kasemann, Romer, p . 3 0 9 ; U. WUckens, Romer, 2, p . 2 6 9 .
115 The inscrutabUity of God is an important subject of Jewish wisdom theology (cL
J o b 2 8 , 2 8 ; Prov 3 0 , 1 - 6 ; Sir 2 4 , 2 8 - 2 9 ; 4 2 , 1 5 - 2 5 ; Bar 3 , 2 9 - 3 2 ; SapSal 9 , 1 0 - 1 8 ) , of
OT prophecy (Is 4 0 , 1 2 - 2 6 ; 5 5 , 8 - 1 1 ) , and in apocalyptic (4Ezr 3 , 1 1 ; 5 , 3 6 4 0 ; 6,1-6;
8 , 2 0 - 2 3 ; ApcBar 14,8-11). CL U. WUckens, o.c., p . 2 7 0 .
116 CL E. Kasemann, o . c , p.309 referring to ICor 1 , 1 9 ; U . WUckens, o . c , p . 2 6 9 .
117 Cf. H. Schlier, Romerbrief p.345.
w i t h t h e d e p t h s of G o d ' s gifts of salvation in I C o r 2 , 9 . 1 2 . T h e

aoipia (deoi)), h e r e , is n o t so m u c h t h e w i s d o m of t h e C r e a t o r a n d
of c r e a t i o n as in I C o r 1,21 b u t t h e w i s d o m in t h e c o n t e x t of
C h r i s t (cf. I C o r 1 , 2 4 . 3 0 ! ) , t h e w i s d o m w h i c h is in Christus solus,
t h e p a r a d o x i c a l ' l o g i c ' of G o d ' s m e r c y in t h e iustificatio impiorum
(cf. V.32)''®. G o d ' s aoifiia is i n c o m p r e h e n s i b l e since n o b o d y
has b e e n his " c o u n s e l l o r (oii/ziSouXoc, v . 3 4 b ) — n o b o d y e x c e p t
G o d ' s o w n w i s d o m w h i c h is his " c o u n s e l l o r " r e g a r d i n g aU his
w o r k s (SapSal 8 . 4 . 9 ; cf. 9 , 9 ) ' ' ^ . It is this w i s d o m w h i c h is in
C h r i s t . T h e •yvcbai^ deoi) is G o d ' s o w n k n o w l e d g e w i t h w h i c h h e
has c h o s e n his p e o p l e ( 8 , 2 9 ; l l , 2 ; c f . I C o r 8 , 3 ; Gal 4 , 9 ) ' 2 0 . G o d ' s
" k n o w l e d g e " is i n c o m p r e h e n s i b l e since n o b o d y has " k n o w n "
{ijv(X)) his " m i n d " {vovq, v . 3 4 a ) ' ^ ' — n o b o d y e x c e p t G o d ' s o w n
w i s d o m w h i c h k n o w s G o d ' s secrets a n d p l a n s (cf. Prov 8 , 2 2 - 3 1 ;
Sir 1,1-8; 2 4 , 1 - 5 ; S ap S al 6 , 2 2 ; 7 , 1 5 - 2 1 . 2 6 - 3 0 ; 8 , 4 . 9 ; 9 , 9 - 1 3 . 1 6 -
1 7 ) ' ^ ^ . A n d it is again this k n o w l e d g e o r w i s d o m ' ^ * w h i c h is in
C h r i s t . F i n a l l y , t h e c o s m o l o g i c a l f o r m u l a i i , airov K a l bi 'airov
Kai avTov r d jrdf xa (v.36) e m p h a s i z e s b o t h t h e salvation-histo
rical a n d t h e c r e a t i o n a l significance of Christ'^'*.
T h u s , it s e e m s t o b e p o s s i b l e t o find traces of Paul's w i s d o m
c h r i s t o l o g y in this p e r i c o p e ' ^ ^ : G o d ' s i n s c r u t a b l e r i c h e s , w i s d o m ,
a n d k n o w l e d g e are closely l i n k e d w i t h J e s u s Christ w h o n o t o n l y
k n e w a n d k n o w s G o d ' s w o r k s a n d p l a n ' ^ ^ in c o n t r a s t t o m a n , b u t
118 Cf. H. Schlier, ibid., E. Kasemann, o . c , p . 3 0 9 ; U. Wilckens, o . c , p . 2 6 9 .

119 C f . U . WUckens, o . c , p . 2 7 1 .
120 Cf. H. Schlier, o . c , pp.345f.; E. Kasemann, o . c , p . 3 0 9 ; U. WUckens, o . c , p . 2 6 9 .
121 In ICor 2,16 Paul answers the same question as in R o m 11,34a positively. On the
difference between the meaning see U. WUckens, Romer, 2, p.271 n.l 2 0 3 .
122 Cf. U. Wilckens, o . c , p.271 with n . l 2 0 4 .
123 For Paul, ooîa and yvCxii<i are not essentiaUy different; cf. C.K. Barrett, "Chris
tianity at Corinth", BJRL 46 ( 1 9 6 3 / 6 4 ) 275f.; H. Schlier, "Die Erkenntnis Gottes
nach den Briefen des Apostels Paulus", Gott und Welt, FS K. Rahner, ed. J . B . Metz
et al., 1 9 6 4 , p.525 n.28; R. Baumann, AfiUc p . l l 8 ; J . D . G . Hunn, Jesus and the
Spirit, 2 1 9 7 8 , p . 4 1 5 n . l 0 7 ; cf. also E. Lohse, Kolosser, p . 1 3 0 referring to Qoh 1,
16-18; 2 , 2 6 ; 7,12; 9 , 1 0 L X X ; Sir 2 1 , 1 3 ; IQS 4 , 3 . 2 2 ; IQH 1,18-19; CD 2,3 where
the t w o concepts occur side by side.
124 Cf. U. Wilckens, o . c , p . 2 7 2 .
125 Recognized apparently only by P.E. Boimard, Sagesse, p p . l 3 6 f . ; idem, "Sagesse",
BETL 5L (1979) 142.
126 E. Kasemann, Romer, p . 3 1 0 is right in pointing out that Paul, in R o m 11,36,
does not argue christologically in any explicit way but that he leaves the rd ndvTa
e m b o d i e d , i.e. revealed a n d effectively realized, G o d ' s w i s d o m in

bringing salvation t o m a n .
14.2. 7. Phil 2,6-11. T h e Christ h y m n in Phil 2,6-11 is o n e of t h e

m o s t chfficult a n d t h e r e f o r e o n e of t h e m o s t discussed p e r i c o p e s
of t h e P a u h n e c o r p u s ' ^ ' . T h e t w o q u e s t i o n s of s t r u c t u r e a n d of
t h e religion-historical b a c k g r o u n d are of crucial significance for
t h e u n d e r s t a n d i n g of t h e h y m n ' ^ ^ . M o s t scholars assert t h a t t h e
h y m n implies or expresses t h e t h o u g h t of Christ's p r e - e x i s t e n c e ' ^ ^ ,
a l t h o u g h o t h e r s have a r g u e d against i t " " . It has b e e n stressed re
c e n U y t h a t t h e focal p o i n t o r Aussageakzent of t h e h y m n (in t h e
undefined ("schwebend"), and that Paul refers, as in l,18ff.; 5,12ff.; 8,19ff. to the
universal salvation whose centre is christology.
127 Cf. R.P. Martin, Carmen Christi: Philippians 2,5-11 in Recent Interpretation and in
the Setting of Early Christian Worship, SNTS MS 4 , 1967 for a review of research
until 1 9 6 3 . Add n o w the major contributions by J . Gnilka, PhiUpperbrief HThK
X / 3 , 1968, pp.l 11-147; H.W. Bartsch, Die konkrete Wahrheit und die Luge der
Spekulation: Untersuchungen uber den vorpaulinischen Hymnus und seine gnos-
tische Mythisierung, 1 9 7 4 ; O. Hofius, Der ChristushymnusPhilipper 2,6-11: Unter
suchungen zu Gestalt und Aussage eines urchristlichen Psalms, WUNT 17, 1976;
J.D.G. Dunn, Christology, p p . 1 1 4 - 1 2 1 ; H.H. Schade, Christologie, 1981, pp.64-69;
T. Nagata, Philippians 2,5-11: A Case Study in the Contextual Shaping of Early
Christology, Ph.D. Diss. Princeton Theological Seminary, 1 9 8 1 , B. Mengel, Siudien
zum PhiUpperbrief: Untersuchungen zum situativen Kontext, WUNT 2 / 8 , 1 9 8 2 , pp.
245-250.
128 Since E. Lohmeyer's analysis, the vast majority of scholars take the h y m n to be
pre-Pauline; cf. H. Weder, Kreuz Jesu, 1 9 8 1 , p.209 n.333 (lit.). Some scholars still
assert that Paul might well have written it himself, using traditional formulations;
cf. R. Deichgraber, Gotteshymnus, p . l 2 0 n.2 (lit.); also W.G. Kiimmel, Theo
logie, p p . l 3 5 f . ; S. K i m , O n ^ n , p p . l 4 7 - 1 4 9 ; c f . R.P. Martin, Carmen Christi, pp.42-
62.
129 Cf. D . Georgi, "Der vorpaulinische Hymnus PhU 2 , 6 - 1 1 " , 1 9 6 4 , p p . 2 7 6 - 2 7 8 ; J.
GniUca, o.c, p p . 1 4 4 - 1 4 7 ; P.G. Hamerton-KeUy, Pre-existence, p p . 1 5 6 - 1 6 8 ; R.P.
Martin, o.c. p p . 9 9 - 1 3 3 ; L. G o p p e h , Theologie. 2, pp.401 f.; O. Hofius, o.c, p p . l 4 f . ,
56f.; M. Hengel, Son, pp.71f.; P. Stuhlmacher, "Christologie", Aufsdtze, p.213;
G. Barth, Philipper, 1 9 7 9 , p . 4 5 ; F. Froitzheim, Christologie. p p . 5 0 , 5 4 n . l 3 6 ; H.
Merklein, "Entstehung", p 3 4 ; W.G. Kiimmel, o . c , p. 136; S. Kim, o . c , p . 2 6 5 ;
H.H. Schade, o . c , pp.68f.; R. Riesner, "Praexistenz", ThBeitr 12 ( 1 9 8 1 ) 182; H.
Weder, o . c , p p . 2 1 0 f . ; M . Hcj\ge\, Atonement, 1 9 8 1 , p . 7 4 ; T. Nagata, o . c , pp.172f.,
2 0 9 , 2 9 3 , 2 9 6 ; B.Mengel, o . c , p . 2 4 7 .
130 Cf. A. FeuiUet, Christ Sagesse, pp.348f.; C H . Talbert, ' T h e Problem of Pre-exis
tence in PhU 2,6-11", JBL 86 ( 1 9 6 7 ) 1 4 1 - 1 5 3 ; H.W. Bartsch, o . c , p p . 7 7 f . ; J .
Murphy-O'Connor, "Christological .\nthropology in PhU 2 , 6 - 1 1 " , RB 8 3 ( 1 9 7 6 )
25-50 passim; G. Howard, "PhU 2 , 6 - U and the Human Christ", CBQ 4 0 ( 1 9 7 8 )
3 6 8 - 3 8 7 ; J.D.G. Dunn, o . c , pp.l 1 4 - 1 2 1 .
252 Christ andWisdom
p r e s e n t form a n d c o n t e x t ) is Christ's d e a t h o n t h e cross ( 2 , 8 c ! ) ,

i.e. P a u l ' s theologia crucis^^^.
As to t h e t r a d i t i o n a l b a c k g r o u n d , it has b e e n m a i n t a i n e d t h a t
c o n c e p t s of t h e Heracles m y t h , t h e a n t h r o p o s m y t h , t h e h e a v e n l y
S o n of M a n , t h e Suffering S e r v a n t , t h e O T R i g h t e o u s O n e , t h e
g n o s t i c Urmensch r e d e e m e r m y t h , or c o n c e p t s of J e w i s h w i s d o m
or of t h e t w o A d a m s are crucial'^^. If t h e A d a m - C h r i s t t y p o l o g y ,
i.e. A d a m c h r i s t o l o g y , p r o v i d e d t h e exclusive b a c k g r o u n d for t h e
h y m n ' * * , t h e l a t t e r w o u l d b e irrelevant for o u r i n q u i r y . H o w e v e r ,
n u m e r o u s scholars m a i n t a i n t h a t J e w i s h w i s d o m t h e o l o g y is at
least p a r t of t h e i n t e r p r e t a t i v e c o n t e x t of t h e h y m n ' * * .
W i t h o u t b e i n g able a t this p o i n t t o e n t e r i n t o a detailed discus
sion of t h e relevant w o r d s a n d c o n c e p t s in Phil 2 , 6 - 1 1 , we w a n t t o
suggest t h a t c o n c e p t s of A d a m a n d w i s d o m c h r i s t o l o g y t o g e t h e r
p r o v i d e t h e b e s t b a c k g r o u n d for t h e h y m n . Several r e a s o n s m a k e
131 Cf. O. Hofius, o.c, p p . 1 2 - 1 7 , 5 6 - 6 7 . See also H. Weder, o.c, pp.209-217 stating
that the historical identity of Jesus of Nazareth is expressed in the horizon of the
'mythological' identity of Christ (as the pre-existent heavenly redeemer). Cf. also
B. M e n g e l . o . c , 1 9 8 2 , p p . 2 4 5 - 2 5 0 .
132 See the critical discussions of R.P. Martin, Carmen Christi, p p . 1 2 0 - 1 3 3 , 154-164;
J . Gnilka, Philipperbrief, p p . 1 3 8 - 1 4 4 ; J . T . Sanders, Christological Hymns, pp.58-
7 2 ; K. Wengst, Formeln, p p . 1 4 9 - 1 5 5 ; G. Barth, Philipper, pp.45-47; T. Nagata, Case
Study, p p . 3 0 - 6 6 , 3 0 2 - 3 3 5 .
133 S o m e scholars assert that Adam christology provides the most probable background;
O. CuUmann, Christology, p . l 8 1 ; .\. f<t\iinet,ChristSagesse, p p . 3 4 3 - 3 4 5 ; H . Bartsch,
Wahrheit, p p . 3 2 , 3 7 ; J . D . G . Dunn, Christology, p p . 1 1 4 - 1 1 9 ( p . 3 1 0 n.64 lit.); S.
Kim, Origin, p . 2 6 5 .
134 Cf. E. Schweizer, Emiedrigung und Erhohung bei Jesus und seinen Nachfolgem,
A T h A N T 2 8 , 2 l 9 6 2 , p p . 9 8 - 1 0 2 ; D. Georgi, "Hymnu.s", pp.266-291 ; J . r . Sanders,
o.c, pp.72f., 86 n . l , 1 3 5 f . : H. Bartsch, o.c, pp.32,77; H.M. Schenke, "Die Ten-
denz der Weisheit zur Gnosis", Gnosis, FS H . J o n a s , ed. B. Aland, 1 9 7 8 , p p . 3 5 1 -
3 7 2 , here 3 6 5 - 3 7 2 (comparing Phil 2,6-11 with the sapiential Nag Hammadi
text SUvanus of Codex VII, particularly Silv 1 1 0 , 1 3 - 1 1 1 , 2 0 ; 1 1 2 , 8 - 1 1 3 , 2 3 ) ; J .
Murphy-O'Connor, "Anthropology", RB 8 3 (1976) 25-50, here 31-49; E. Schuss-
ler Fiorcnza, "Wisdom Mythology", p.26; R.S. Barbour, "Wisdom", p.68; W.G.
Kummel, Theologie, p . 1 3 6 ; H.H. Schade, Christologie, p.239 n.292 (mentioning
the gnostic m y t h as alternative); cf. also G. Barfh, o.c, pp.46f. who assumes a gnos
tic background but does not exclude the wisdom speculation. J.D.G. Dunn, o.c,
p.312 n.87 admits "broad similarities" with the wisdom theology and wisdom tradi
tion but "prefers to concentrate o n the direct influence from the Adam m o t i f
(ibid.), without providing arguments which would explain why he does not refer
to the wisdom tradition as well and more specifically. H. Weder, o.c, p.211 n.343
emphasizes that the religion-historical background is not a unity and mentions the
possibility of a (Hellenistic-Jewish) sapiential background. T. Nagata, o.c, p.305
rejects a sapiential background of the hymn.
this s u g g e s t i o n p l a u s i b l e : (1) T h e A d a m - C h r i s t t y p o l o g y h a s t o b e
e x p l a i n e d as t h e a p p l i c a t i o n of sapiential (!), a p o c a l y p t i c , a n d r a b -
binic-exegetical t r a d i t i o n s t o t h e r e s u r r e c t e d C h r i s t " ^ , i.e. A d a m
c h r i s t o l o g y a l r e a d y i n c l u d e s w i s d o m e l e m e n t s ; ( 2 ) t h e c o n c e r n s of
b o t h A d a m c h r i s t o l o g y (stressing t h e h u m a n i t y of Christ a n d de
veloping a n t h r o p o l o g y and soteriology) and wisdom christology
(stressing t h e divinity of Christ a n d d e v e l o p i n g t h e c o n c e p t of
Christ as m e d i a t o r of c r e a t i o n , r e v e l a t i o n , a n d salvation)"® can
b e f o u n d in t h e h y m n ; (3) t h e r e are also o t h e r passages w h e r e ele
m e n t s derived f r o m A d a m c h r i s t o l o g y a n d w i s d o m c h r i s t o l o g y a r e
found together"''.
G r a n t e d t h a t t h e p o i n t s of c o n t a c t w i t h t h e A d a m m o t i f a r e
crucial for a n u n d e r s t a n d i n g of t h e h y m n , it seems t o b e possible
t o a s s u m e also t h a t e l e m e n t s of w i s d o m c h r i s t o l o g y s t a n d d i r e c t l y
b e h i n d s o m e of t h e h y m n ' s c o n c e p t s , especially if t h e h y m n ex
presses t h e p r e - e x i s t e n t Christ's d e s c e n t from h e a v e n , his humilia-
t i o n , a n d his m c a r n a t i o n
C h r i s t ' s p r e - e x i s t e n c e " ^ is i n d i c a t e d (1) b y t h e p h r a s e 6q kv
liop'pfi deov bndpxo^v (v.6a) w i t h iiopifri deov d e s c r i b i n g t h e speci
fic form ( ' G e s t a l t ' ) of Christ as t o his divine s t a t u s b e f o r e his self-
h u m i l i a t i o n ; (2) b y t h e p h r a s e ovx dpnay^bv r}y-qaaT0 TO elvai laa
de(i) (v.6b) w h i c h describes t h e a t t i t u d e of t h e h e a v e n l y Christ
w h o did n o t regard his p o s i t i o n of h o n o u r - b e i n g laa i?e<p (as res
rapta) - as b o o t y (dpnayfioq), i.e. as s o m e t h i n g t o b e (selfishly)
e x p l o i t e d a n d k e p t ; a n d (3) b y t h e p h r a s e iavrop iKevcoaeu which
135 Cf. H.H. Schade, Christologie. pp.83f. See H.W. Bartsch.IVaftrAeit,p.77 w h o refers
to the early (Jewish) Christian tradition "die bei der weisheitlichen Interpretation
von Gen l,26f.; 5,1-3,5 (sic!) einsetzt" as background of the pre-Pauline hymn
which interpreted Christ as second Adam. In his survey of research on the back
ground of Adam christology, S. Kim, Origin, p p . 1 6 2 - 1 9 3 concludes that the origin
of Paul's Adam-Christ typology has not been clarified ( p . l 9 3 , quoting E. Kiise-
marm, Romer, p . l 3 6 ) . Regarding recent discussions of Paid's Adam christology
see J.D.G. Dunn, Christology, pp.98-128 (focusing on the question of pre-exis
tence) and S. Kim, o.c, p p . 1 6 2 - 1 9 3 , 2 6 0 - 2 6 6 ; also H.H. Schade, o.c, pp.69-87.
136 Cf. S. Kim, o.c, p.266 in his summary of his treatment of wisdom christology (pp.
258-260) and Adam christology.
137 Cf. S. Kim, o.c, p.267 referring to 2Cor 3 , 1 8 4 , 6 ; R o m 8,29-30; Col 1,15-20.
138 Cf. M. Hengel, Son, pp.71 f. referring explicitly to Sir 24.
139 Cf. the references supra n.l 2 9 . The basic problem of Dunn's interpretation of Phil
2 is his exclusive (and admirably consistent!) reference to Adam christology as in
terpretative key to the hymn.
d e n o t e s C h r i s t ' s v o l u n t a r y r e n u n c i a t i o n of his divine, h e a v e n l y

s t a t u s a n d p o s i t i o n , i.e. t h e i n c a r n a t i o n (as self-humiliation).
The following considerations substantiate the case for pre-existence in Phil 2,6-11.
As regards the first argument, we point out that it is not possible to equate the jiopv")
iSeoO with the eCuiov rov deou and link it with Adam created in the image of God
and sharing in the 6dfa of God (contra Dunn, p.l 15) since (1) liop^ cannot be ex
changed for eiKCjy, not even in Hellenistic usagel40_ (2) the I.XX uses neither
nop^'^ nor B6%a for Adam in Gen. Dunn does not explain the change from the luopv"}
iJeoO to the iioptpT\ 6ov\ov satisfactorily: it cannot be established that according to
Jewish or early Christian thought Adam lost God's "image" (admitted by Dunn, p.
311 n.70), and to say that Adam "lost his share in God's glory and became a slave"
(Dunn, p.l 15) is without exegetical basis. Adam was created in the "image of God"'
but did not (!) share in the "form of God", and this is the fundamental difference
between Adam and Christ! Jesus Christ changed his "form" or status from iSeo? to
SoOXoi; whereas Adam w h o was man (D7h?) and remained man, suffered ('only') a
reduction of the divine "image" which had then various consequences.
As regards the second argument, it should be noted that even when laa &ei^ is
translated viitYi "equivalent to, of the same value" and distinguished from itop'fifi
&eov^^^< it is still possible to understand the term apirayii6<; in the sense olres rapta
rather in the sense of res rapienda: Christ, even though he shares the "form of God",
is not totally 'identical' with God (the Father) but rather "of the same value" (i.e.
divine), sharing the same status''''^. This leads directly into trinitarian considerations
which Paul of course does not elucidate explicitly. If one understands dpnayfioq in
the sense of res rapienda, the concept of Christ's pre-existence is still present: "der
Satz sagt, dafi Christus zwar (praexistent) in der Wirklichkeit Gottes war, sich aber
nicht als Gott neben Gott etablicrte"143 l^ unconvincing to link the "equality
with G o d " with Adam's (and hence Christ's) temptation (contra Dunn, p p . l l 5 f . )
since (1) there is no obvious reference to Gen 3,5 in the c o n t e x t ; (2) the thing to be
'grasped' is something positive in Phil 2,6 (equality with God), whereas in Dunn's
interpretation it is something negative (as temptation); and (3) Adam's temptation
was not equality with God in an ontic sense but rather the attainment of a Seins-
weise (tPT\bKO TTTl) which makes the knowledge of good and evil ( D I D J ? T
yTT ), i.e. autonomous mastery of life, possible (Gen 3,5.22): "Es geht um eine
gdttliche, eine auf das hiichste gesteigerte Befahigung zur Bewaltigungdes Daseins"144_
Finally, as to the third argument, Dunn's translation of iKevcoaev as "he made
himself powerless"145 js not tenable: Ke*'oi)i' means "to make empty, to destroy"
and has nothing to do with 'power' but refers to the (voluntary) loss or renunciation
of something. It is true that "Christ faced the same archetypal choice that confronted
140 Cf. D.H. Wallace, "A Note o n Morphc", ThZ 22 ( 1 9 6 6 ) 22f.; C. Spicq, "Note sur
M O P * H d a n s les papyrus et quelques inscriptions", RB 8 0 ( 1 9 7 3 ) 4 4 , 570f.; W.
P6hlmann,in£H'Wr 2 ( 1 9 8 1 ) 1 0 9 1 .
141 r. l l o l t z , infWJVr 2 ( 1 9 8 1 ) 4 9 4 .
142 Cf. W. Trilling, inEWNT 1 ( 1 9 8 0 ) 3 7 5 with further evidence.
143 T . H o l t z , i n E W N T 2 ( 1 9 8 1 ) 4 9 4 .
144 C. Westermann, Genesis, Bk I / l , 1 9 7 4 , p . 3 3 7 .
145 J.D.G. Dunn, Christology, p . l l 7 following M.D. Hooker, "Philippians 2, 6-11",
Jesus und Paulus, FS W.G. Kummel, ed. E.E. Ellis et al., 2 l 9 7 8 , p . l 6 1 .
Adam" (Dunn, p.l 1 7). However, if Jesus was only and simply human (seemingly
presupposed by Durm, when he argues against Christ's pre-existence) he could not
have possibly faced the same (!) choice as Adam since he would not have been sin
less and so he would have had nothing to loose in the first place.
T h u s , we c o n c l u d e t h a t Phil 2 , 6 - 1 1 c o n t a i n s n o t o n l y t h e
anthropological'*® b u t also t h e o n t o l o g i c a l a s p e c t of c h r i s t o l o g y in
t h e c o n t e x t of w i s d o m c h r i s t o l o g y .
14.2.8. Col 1,15-20. T h e vast m a j o r i t y of scholars regards this

p e r i c o p e as a p r e - P a u h n e h y m n w h i c h w a s i n c o r p o r a t e d i n t o Col
a t t a c h i n g i n t e r p r e t a t i v e p h r a s e s ' * ^ . Q u e s t i o n s of s t r u c t u r e and
original form of t h e h y m n ' * * are n o t really r e l e v a n t for our
i n q u i r y a n d c a n t h e r e f o r e be left a s i d e ' * ^ . M a n y scholars agree that
t h e h y m n consists of t w o s t r o p h e s : t h e first ( w . 1 5 - 1 8 a ) dc-
ribes Christ's role in c r e a t i o n ( p r o t o l o g y ) , a n d t h e s e c o n d (vv.
1 8 b - 2 0 ) his role in r e d e m p t i o n ( s o t e r i o l o g y ) ' 5 " . T h e view that
146 Cf. D . Georgi, "Hymnus", 1 9 6 4 , pp.266-'291 passim; J . T . Sanders, Hymns, p.86

n . l ; H.W. Bartsch, Wahrheit, p p . 3 2 , 7 7 ; J . Murphy-O'Connor, "Anthropology", i?5
8 3 ( 1 9 7 6 ) 3 1 4 9 ; H.M. Schenke, "Tendenz", 1 9 7 8 , p . 3 7 2 .
147 For surveys of research see H.J. Gabathuler, Jesus Christus, Haupt der Kirche -
Haupt der Welt: Der Christushymnus Kolosser 1,15-20 in der theologischen For
schung der letzten nOJahre, A T h A N T 4 5 , 1 9 6 5 ; E. Schweizer, "Kolosser 1,15-20"
( 1 9 6 9 ) , Beitrage, p p . 1 1 3 - 1 4 4 ; idem, "Zur neueren Forschung am Kolosserbrief
(seit 1 9 7 0 ) " , Theologische Berichte. ed. J . Pfammatter et al., 1 9 7 6 , p p . 1 6 3 - 1 9 1 ;
P. Benoit, "L'hymne christologique de Col 1,15-20: Jugeraent critique sur I'etat
des recherches", Christianity, Judaism and other Greco-Roman Cults, FS M. Smith,
1, 1 9 7 5 , p p . 2 2 6 - 2 6 3 . As regards the theologiegeschichtliche significance of the
h y m n cf. now J . Gnilka, Kolosserbrief, 1 9 8 0 , pp.77f. Some argue still for a Pauline
authorship of the h y m n ; cf. W.G. Kiimmel, Einleitung, pp. 301 f.; N. Kehl, Der
Christushymnus im Kolosserbrief: Eine motivgeschichtliche Untersuchung zu Kol
1,12-20, SBM 1, 1 9 6 7 , p p . l 6 3 f . ; S. Kim, Origin, pp.144-147 ( p . l 4 4 n.S lit.). Re
cenUy J.C.O'Neill, "The Source of Christology in Colossians", ^rTS 26 ( 1 9 8 0 ) 87f.
argued, unconvincingly, that Col 1,15-20 is not a hymn as it uses "language of pub
lic declaration" (p.89).
148 On the structure of the hymn cf. J . Gabathuler, o.c, pp.l 2 5 - 1 3 1 ; A. Feuillet,
Christ Sagesse, p p . 2 4 6 - 2 6 9 ; K. Wengst, Formeln, p p . 1 7 0 - 1 7 5 ; E. Schweizer, Kolos
ser, p p . 5 0 - 5 2 ; J . GnUka, o.c, p p . 5 2 - 5 9 ; J . N . Wctti, Colossiens 1,15,20, 1981,pp.l-
4 7 . Cf. C. Burger, Schopfung und Versdhnung: Studien zum liturgischen Gut im
Kolosser- und Epheserbrief, WMANT 4 6 , 1975, pp.3-79 who separates consistently
the analysis of the original from the adapted h y m n .
149 Similarly J.D.G. Dunn, Christology, p . l 8 8 .
150 Cf. J . N . Aletti, o.c, p.21 listing E. Kasemann, J . Jervell, K.G. Eckart, H. Heger
mann, H.M. Schenke, E. Bammel, R. Deichgraber, E. Norden, J . I^hnemann,
E. Zeilinger, C. Burger, H. Conzelmann (and agrees, cf. p . 4 5 ) ; add J.D.G. Dunn,
w i s d o m language a n d w i s d o m t h e o l o g y p r o v i d e t h e b e s t , t h o u g h
n o t exclusive, b a c k g r o u n d of t h e h y m n is n e a r l y u n a n i m o u s l y
a c c e p t e d ' ^ ' . T h e following r e m a r k s follow t h e r e c e n t significant
m o n o g r a p h s of D u n n a n d A l e t t i ' ^ ^ .
T h e s t a t e m e n t t h a t Christ is t h e e'lKojv rov deov TOV dopdrov (v.
1 5 a ; cf. 2 C o r 4,4) has t o b e t r a c e d b a c k t o J e w i s h w i s d o m t h e o l
ogy w h i c h d e s c r i b e d w i s d o m as " i m a g e of G o d " (SapSal 7 , 2 6 ;
Philo All 1 , 4 3 ) ' " a n d m a n i f e s t a t i o n of t h e invisible G o d ' ^ ^ . T h e
s e c o n d title of Christ, npuroTOKoq nda-qq X T t a e w ? ( v . l 5 b ) ' ^ ^ is
also d e p e n d e n t u p o n t h e w i s d o m t r a d i t i o n w h i c h described wis
d o m as first c r e a t i o n or " f i r s t b o r n " (cf. Prov 8 , 2 2 - 2 5 ; Sir 1,4; 2 4 ,
9 ; SapSal 9 , 9 ; Philo Q u a e s t in G n 4 , 9 7 ; Virt 6 2 ; E b r 3 0 - 3 1 ) ' 5 6 .
o.c, p . l 8 8 . Many scholars see I,17-18a or I,16f-I8a as Zwischenstrophe thus

assuming three parts; cf. J . N . Aletti, o . c , pp.23f.; add now J . Gnilka, o . c , p.58.
151 Cf. W.D. Davies, Paul, p p . 1 5 0 - 1 5 2 ; H.J. Gabathuler, o.c, p . 1 3 3 ; A. FeuiUet, o . c ,
p p . 1 6 3 - 2 7 3 ; N. Kehl, o . c , p p . 6 1 - 7 6 , 1 0 4 - 1 0 8 ; E. Lohse, Kolosser, pp.85-90; E.
Schweizer, o.c, p p . 5 6 - 6 3 , 7 2 ; C. Burger, o . c , pp.42,49f.; P. Stuhlmacher, "Chris
tologie", Aufsdtze, p . 2 1 3 ; R.S. Barbour, "Wisdom", p.68; J.D.G. Dunn, o . c , pp.
188-194; S. Kim, o . c , pp.258f.; H. Gese, "Wisdom", HBT 3 ( 1 9 8 1 ) 4 7 - 5 0 ; J.M.
Reese, "Christ as Wisdom Incarnate", BTB 11 (1982) 4-6; W. Schenk, "Christus,
das Geheimnis der Welt, als dogmatisches und ethisches Grundprinzip des Kolosser-
briefes", EvTh 4 3 ( 1 9 8 3 ) 1 4 1 , 1 4 3 . Several scholars restrict the wisdom parallels
to the first part of the hymn. Cf. also J . T . Sanders, Hymns, pp.75-87 w h o con
cludes that the formal matrix of the h y m n , i.e. the thanksgiving form, belongs to
the psalmography of the wisdom school.
152 J.D.G. Dunn, Christology, p p . 1 8 8 - 1 9 4 focuses o n the question whether the h y m n
expresses Christ's pre-existence, and comes to a negative answer.
153 On Philo's elKcop-conception cf. H. Hegermarm, ScAop/unîmj't/fcr, pp.96-99; E.
Schweizer, Kolosser, p . 5 7 . Cf. generally A. Feuillet, Christ Sagesse, p p . 1 6 6 - 1 7 5 ; N.
Kehl, Christushymruis, p . 6 1 ; R. Deichgr'aber, Gotteshymnus, p . 1 5 3 ; E. Lohse,
Kolosser. pp.86f.; C. Burger, Schopfung, p . 4 2 ; F. Zeilingcr, Der Erstgeborene der
Schopfung, 1 9 7 4 , pp.lOSf.; E. Schweizer, Kolosser, pp.56-58; M. Hengel, Son, p.
75; J . Gnilka, Kolosserbrief pp.60f.; V.A.R. Raj, The Cosmic Christ of Colossians,
Th.D. Diss. St.Louis, 1 9 8 1 , pp.94f.; J.D.G. Dunn, o.c, p p . 1 6 5 , 1 8 8 ; J . N . Aletti,
Colossiens 1,15-20, pp.82-87. For a general discussion of eixcjv-christology cf. S.
Kim, Origin, p p . 1 3 7 - 2 6 8 .
154 Cf. J . D . G . Dunn, o . c , p . l 8 8 w h o emphasizes that wisdom as the "immanence of
God" - "that which man may know of God and of God's will" - provides the
background.
155 According to J . D . G . Dunn, o . c , p.l 89 this contested phrase describes Christ's pre
cedence in rank rather than priority in time (p.333 n.108 virith lit.). E. Schweizer,
o.c. pp.58f. understands the phrases in a comparative manner in the sense of "frii-
her als . . . vor aller . . ."; cf. also J . N . Aletti, o . c , p.70; J: Gnilka, o . c , pp.62f; this
comparative understanding implies anteriority, i.e. pre-existence.
156 Cf. H. Hegermann, o . c , p . 9 9 ; E. Schweizer, o . c , p.58f. with n . l 3 3 ; A. FeuUlet,
o . c , p p . 1 8 5 - 2 0 2 ; E. Lohse, o . c , pp.87f.; R. Deichgraber, o . c , p . l 5 3 ; C. Burger,
T h e p h r a s e i v avT(b iKriadr] TO. TtavTa (v. 16a) has b e e n t r a c e d

b a c k t o w i s d o m t e r m i n o l o g y as well: Christ as w i s d o m is G o d ' s
creative p o w e r in a cosmological c o n t e x t " ^ ; v . l 7 belongs t o t h e
s a m e w i s d o m c o n t e x t (cf. Prov 8 , 2 7 - 3 0 ; S i r 1,4; 2 4 , 9 ; 4 3 , 2 6 ; P h i l o
H e r 1 8 9 , 1 9 9 ; F u g 1 1 2 ; Q u a e s t in G n 2 , 1 1 8 ; A r i s t o b P r E v 7,14,
1)158 _
H. Gese states with regard to the first strophe of the h y m n that it expresses "the
fundamental recognition of Christ's essence in his relation to the being of creation",
and that the sapiential christology of the hymn affirms the "identity of Sophia and
Christ under the aspect of sin"159.
T h e first p h r a s e of t h e s e c o n d s t r o p h e — Christ is dpxri, T r p w r o -

TOKOC iK Tcbv t ' € K p t o t ' ( v . l 8 b ) — r e m i n d s us again of w i s d o m language
(cf. P r o v 8 , 2 2 - 2 3 ; Philo AU 1,43)'®°: as t h e e x a l t e d o n e , Christ is
t h e " b e g i n n i n g " , i.e. t h e effective p r e s e n c e of divinity " d i e als
S c h o p f e r k r a f t ein w e i t e r e s W e r d e n aus sich h e r a u s s e t z t " ' ® ' , a n d
t h e " f i r s t b o r n " f r o m t h e d e a d , i.e. t h e a u t h o r of t h e e s c h a t o l o g i c a l
n e w c r e a t i o n . As regards t h e t e r m Tr\r}pcona (v.19)'®^^ a sapiential
b a c k g r o u n d has b e e n suggested as weU (cf. Prov 8 , 1 2 - 1 4 ; Bar 3 ,
3 8 ; Sir 2 4 , 4 - 1 1 ) ' ® ' : Christ is t h e c o s m i c p r e s e n c e of G o d w h o s e
a c t i o n a n d m a n i f e s t a t i o n h a v e b e e n f o c u s e d in C h r i s t ' s life, d e a t h ,
a n d resurrection'®*, in Christ's p r e - e x i s t e n c e , e a r t h l y life, a n d p o s t -
existence'®^.
o.c, pp.44f.; J.D.G. Dunn, o.c, p p . 1 6 5 , 1 8 9 ; S. Kim, o.c, p.259; J . N . Aletri, o.c,
pp.63-70; differently N. Kehl, o.c, pp.85-88; P. Beasley-Murray, "Colossians 1,15-
2 0 : A n Early Christian H y m n Celebrating the Lordship of Christ", Pauline Studies,
FS F.F. Bruce, ed. D.A. Hagner et al., 1 9 8 0 , p . l 7 1 (reference to birthright).
157 CL N. Kehl, Christushymnus, p . 1 0 6 ; A. Feuillet, "La creation de I'univers 'dans le
Christ' d'apres I'F.pitre aux Colossiens (1,16a)", NTS 12 ( 1 9 6 5 / 6 6 ) 1-9;J. Gnilka,
Kolosserbrief, pp.64f; J.D.G. Dunn, Christology, p.l90;alsoE. Lohse, Kolosserbrief
PP.89L
158 CL N. Kehl, o . c , p . l 0 5 ; A. Feuillet, Christ Sagesse, p p . 2 0 2 - 2 1 7 ; F. Zeilinger, £rrtê-
borene, p . 2 0 1 ; J . GnUka, o.c, pp.66f.; J.D.G. Dunn, o . c , p p . l 6 5 L 1 9 1 .
159 H. Gese, " W i s d o m " , / / B / ' 3 ( 1 9 8 1 ) 4 8 , 5 0 .
160 CL E. Lohse, o.c, p.97; A. FeuUlet, o . c . p . 2 1 8 ; J . D . G . Dunn, o . c , p . l 9 1 ; S . K i m ,
Origin, p . 2 5 9 .
161 E. Schweizer, Aôlosier, p . 6 3 .
162 On thU term cL A. FeuUlet, o . c , p p . 2 2 9 - 2 3 8 , 2 7 5 - 3 1 9 ; N. Kehl, o . c , p p . 1 1 0 - 1 2 5 ;
C. Burger, Schopfung, p p . 4 7 4 9 ; J . N . Aletti, Colossiens 1,15-20, pp.77-81 (p.77
n . l 0 6 Ut.);J. GnUka, o . c , pp.72L
163 Cf. A. Feuillet, o . c , p p . 2 3 6 - 2 3 8 ; H. Langkammer, "Die Einwohnung der 'absoluten
SeinsfuUe' in Christus", BZ 12 ( 1 9 6 8 ) 2 5 8 - 2 6 3 , foUowed by J . N . Aletti, o . c ,
p.80 with n.l 2 4 ; also C. Burger, o . c , p . 4 9 ; J . D . G . Dunn, o . c , p p . l 9 2 L
164 CL J.D.G. Dunn, o . c , p . l 9 3 .
165 The presence of pre-existence christology in the Colossian hymn is nearly unani-
Dunn's case against pre-existence christology in this h y m n evacuates the clear

statements in I , 1 5 b . l 6 a . f . l 7 a of their obvious m e a n i n g l 6 6 . As regards for example
the phrase ai)T(^ kKTio9ri rd ixama ( v . l 6 a ) , it is not only attractive (Dunn, p.
190) but unavoidable to interpret it in terms of Christ's pre-existence. The differen
tiation between w i s d o m by which all things were created and Christ w h o later "be
came" this wisdom (Durm, p p . 1 9 0 , 3 3 4 n . l 2 1 ) is rather artificial and is thwarted by
the fact that the scopus of Col 1,15-20 is Christ and not vvdsdom (the latter is but the
conceptual background of s o m e terms): Paul's readers understood the hymn not in
terms of wisdom - which later supposedly "became" (when? how?) Christ Jesus -
but in terms of ChristlThis means that the iv airi^ describes (only) what happened
in connection with Christ and not what happened in cormection with wisdom (as
now embodied in Christ). It is difficult to see h o w Paul could stress here "the conti
nuity between God's creative power and Christ" ( p . l 9 0 ) without implying that
Christ himself was active in, or present at, creation. The aor.pass. ^KWCTIJT} clearly
refers t o an event in the past'^^.
T o s u m u p , t h e a u t h o r of t h e h y m n a t t r i b u t e d t h e sapiential
f u n c t i o n s of c r e a t i o n a l a n d salvational m e d i a t i o n t o J e s u s Christ
t h u s p o r t r a y i n g t h e p r e - e x i s t e n t , i n c a r n a t e , a n d e x a l t e d Christ in
t h e light of t h e J e w i s h divine wisdom'^®.
Aletti's attempt to avoid the conclusion that Christ was identified with wisdom is
rather artificial: (1) He never offers a methodological discussion of the terra 'identi
fication' which can be understood in various ways; (2) his treatment of the wisdom
figure in the Jewish tradition (pp.152-165) remains ambiguous as he luiderstands
personified wisdom as "realite enigmatique" with a polymorphic character; (3) he
emphasizes that wisdom expresses essentially God's relation with his creation and
neglects the role of 'wisdom' in God's dealings with his people; (4) he therefore has
to argue in a rather awkward manner when he notes that ICor 1,30 expresses orJy a
'functional' identification of Christ and 'wisdom' since Christ is not simply God's
mously acknowledged; cf. recently L. Goppelt, Theologie, 2, pp.403f.; F. Froitz

heim, Theologie, p . 5 0 ; H. Merklein, "Entstehung", 1 9 7 9 , p.34; W.G. Kiimmel,
Theologie, p . l 5 1 ; J . Gnilka, Kolosserbrief, p p . 6 1 , 6 3 - 6 6 , 7 7 ; J.N. Aletti, Colossiens
1.15-20, p p . 1 4 1 - 1 4 7 .
166 Cf. I.H. Marshall in his review. Trinity Journal 2 ( 1 9 8 1 ) 244f.
167 The perf. eKrujrai (v. 16e) cannot be used to gloss over the aor. ^KTUJI)TJ ( v . l 6 a ) ;
contra J.D.G. Dunn, Christology, p . 3 3 4 n . l 2 0 . The change from aor. to perf. has
to be understood as progression "vom Schopfungsakt zum Schopfungszustand"
(J. Gnilka, o . c , p.65).
168 Cf. J.D.G. Dunn, o . c , p p . 1 8 7 - 1 9 6 passim; S. Kim, O n ^ n , p . 2 5 9 ; J . N . Aletti, o . c ,
p p . 1 4 8 - 1 8 0 . Contra W. Schenk, "Christus", EvTh 4 3 ( 1 9 8 3 ) 138-155 passim w h o
rejects the view that Col 1,15-20 implies or expresses Christ's pre-existence or me
diation al creation ( p p . i 4 2 f . ) and concludes that "dieser pseudepigraphe Paulus
prasentiert sich als 'Entdecker' jenes zentralen Weltgeheimnisses, dafi dieser Jesus
- von seiner Taufe und seinem Siihnetod her - die Weltseele ist, die die Welt
zusammenhall (v. 17 avv4crrr}Kev). Die Welt ist ein OIKOC . . . Pazifizierung und
'Versdhnung' gibt es, weil am Kreuz die vermeintlichen Hausbesitzer als Hausbe-
setzer entlarvt und entmachtet sind".
Theological-Hermeneutical Evidence 259
relation to man or to creation but the S o n "sans que cette relation au Pire implique
necessaircment une relation aux h o m m e s " ( p . l 6 3 ) ; (5) he seems to presuppose that
wisdom has to be conceived of as a real hypostasis if the identification with Christ
should make any sense as otherwise Christ would be identified with a chimera (p.
157), which is not the case, however.
14.2.9. Col 2,3. T h e s t a t e m e n t t h a t in Christ t h e r e are noPTeq

01 driaavpoi TT]<; aoîaq Kai yvcjaeojq diroKpvpoL exphcates once
again w i s d o m christology'®^. Even t h o u g h this is n o t a l w a y s rec
o g n i z e d ' ™ , scholars a l w a y s p o i n t e d o u t t h e sapiential b a c k g r o u n d
of t h e c o n c e p t s w h i c h a r e u s e d in this verse.
I n Prov 2 , 3 - 6 L X X we h a v e t h e c o n c e p t s drâavpoi, aoîa,
•yvCjoiq, a n d also avveatq a n d iniyvcoaiq (cf. Col 2 , 2 ! ) . Sir 1,5 re
fers t o drâavpoi ao^piaq. Bar 3 , 1 5 m e n t i o n s t h e d-qaavpoi of
ooifiia w h i c h dwell exclusively w i t h G o d . SapSal 7,14 describes
aoipia as dtiaaupdq w h i c h i n c l u d e s G o d ' s friendship. Is 4 5 , 3 L X X
s p e a k s of t h e driaavpoi . . . airoKpvipoi w h i c h c o m m u n i c a t e t h e
k n o w l e d g e (yvojaiq) of G o d . A n d E n ( e t h ) 4 6 , 3 refers t o t h e S o n
of M a n w h o reveals aU h i d d e n treasures ( n o t e t h a t t h e S o n of M a n
in E n is also a s s o c i a t e d w i t h w i s d o m ) ' ^ ' .
T h e s t a t e m e n t in 2 , 3 does n o t s t a t e p r i m a r i l y t h a t Christ is
t h e s u b j e c t of all h u m a n k n o w l e d g e ' _ ^his is b u t t h e c o n s e
q u e n c e of Paul's a s s e r t i o n — b u t t h a t Christ, as G o d ' s w i s d o m , is
" t h e sole r e p o s i t o r y of w h a t m e n m a y k n o w of G o d ' s c h a r a c -
t e r " ' ^ ' . A g a i n , f u n c t i o n s of w i s d o m are t r a n s f e r r e d t o C h r i s t ' ^ * :
h e is t h e m o s t clear a n d m o s t d e f i n i t e e m b o d i m e n t of G o d , t h e
169 Cf. H. Windisch, "Weisheit", p . 2 2 5 ; W.D. Davies,/'a«i p . l 7 3 with n.6; A. Feuillet,

Christ Sagesse, p.l 72; R.P. Martin, Colossians, pp.69t.; F.F. Bruce, Colossians, p.
2 2 4 ; M. Hengel, Son. p . 7 2 ; P.E. Bonnard, "Sagesse", BETL 51 ( 1 9 7 9 ) 1 4 2 ; J . Gnil
ka, Kolosserbrief, p.lll.
170 Surprisingly, neither J.D.G. Dunn, Christology, nor S. Kim, Origin, make anything
of this verse.
171 Cf. generally A. Feuillet, Christ Sagesse, pp.53f., 2 3 6 , 2 5 8 ; F. Zeilinger, Erstgebo-
rene, p . l l l n.l34;E.Schweizer,Afotoiser, p . 9 4 with n . 2 8 6 ; J . Gnilka, Kolosserbrief.
p . l l l ; even A. van R o o n , "Relation", NovTest 16 ( 1 9 7 4 ) 237f. (admitting that
Paul relates Christ to wisdom but rejecting the term 'wisdomchristology' neverthe
less).
172 Thus E. Schweizer, o.c, p . 9 4 , referring to K. Barth, Kirchliche Dogmatik, I I / l , p.
2 8 5 ; similarly E. Lohse, Kolosser, p.l 2 9 .
173 R.P. Martin, Colossians, p.70 quoting C.F.D. Moule w h o stated that "Christ has
b e c o m e to Christians all that the Wisdom of God was, according to the Wisdom lit
erature, arud more stUl" ( p . 6 9 ) .
174 CL M. Hengel, Son, p . 7 2 .
r e v e l a t i o n of G o d ' s n u a r r i p i o v (v.2) w h i c h is t h e gospel or G o d ' s

p l a n of salvation w h i c h Christ e m b o d i e s ' ^ ^ .
14.3. Theological-Hermeneutical Evaluation
14.3.1. Cosmological aspects. Jewish wisdom theology, and

p a r t i c u l a r l y its s p e c u l a t i o n regarding divine w i s d o m , focused o n
w i s d o m ' s f u n c t i o n in c r e a t i o n (cf. § 2 . 1 . ) . W h e n Paul identified
Christ as w i s d o m , Christ of n e c e s s i t y a s s u m e d c r e a t i o n a l a n d cos
mological significance'^^. T h e " L o r d J e s u s C h r i s t " is t h e m e d i a t o r
of c r e a t i o n . T h e c o s m o s is " t h r o u g h h i m " ( I C o r 8 , 6 ; R o m 1 1 , 3 6 ;
Col 1,16). H e is t h e " f i r s t b o r n of all c r e a t i o n (Col 1 , 1 5 ) : " i n h i m "
all things w e r e c r e a t e d (Col 1,16), a n d " i n h i m " all things h o l d
t o g e t h e r (Col 1,17), a n d " t o h i m " are all things (Col 1,16). Christ
is t h e a g e n t , t h e sustainer, a n d t h e goal of c r e a t i o n ' ^ ^ . Like wis
d o m , Christ was active in c r e a t i o n . Like w i s d o m , Christ is t h e
o r d e r of c r e a t i o n . A n d , u n l i k e w i s d o m b u t as a result of G o d ' s
o w n w i s d o m , Christ is t h e goal of c r e a t i o n .
14.3.2. Soteriological aspects. T h e s e c o n d focus of w i s d o m

t h e o l o g y , especially after t h e e x i l e , was w i s d o m ' s significance for
a n d in G o d ' s h i s t o r y w i t h his p e o p l e (cf. § 2 . 2 . , 5 . 1 . 1 . ) . Divine
w i s d o m was i n t i m a t e l y l i n k e d w i t h Israel a n d Z i o n , w i t h t h e c u l t ,
a n d w i t h t h e T o r a h . T h e soteriological significance of Christ is
n a t u r a l l y n o t d e p e n d e n t u p o n his i d e n t i f i c a t i o n w i t h w i s d o m b u t
o n t h e e v e n t s of t h e cross a n d t h e resurrection'^®.
175 C f . J . D . G . DuToi, Christology. p p . 2 3 5 f . ; S . Kim,Origin, p.78 n . l .

176 Cf. a l s o P . Stuhlmacher,"Christologie",ylu/Mf7?, 1 9 8 1 , p . 2 1 3 .
177 Cf. S. Kim, Origin, p . 2 5 9 . Cf. our discussion in § 1 4 . 2 . Most scholars agree that
Christ as wisdom implies that he was active in creation. In order to avoid the con
clusion that Christ's mediatorship in creation implied or presupposes his pre-exis
tence, J.D.G. D u n n , Christology, p . 1 9 5 argues that all Paul wanted to say w h e n he
identified Christ with wisdom was that "the same divine wisdom which was active
in creation w e believe to have been active in Jesus". It escapes me how Dunn can
write in the next sentence that "divine wisdom is not to be recognized as wholly
identified with J e s u s " (italics his) and yet not infer that Christ, as wisdom of God,
was active in creation t o o . One could also say that God acted 'in and through' the
OT prophets w h o performed miracles and proclaimed God's word, as did Jesus!
178 On Paul's understanding of the cross cf. H. Weder, Kreuz Jesu, p p . 1 2 1 - 2 5 2 .
H o w e v e r , several a s p e c t s of Paul's s o t e r i o l o g y are very closely

l i n k e d w i t h w i s d o m t h e o l o g y . (1) T h e christological p e r s p e c t i v e of
t h e d e s i g n a t i o n of Christ as " S o n " (of G o d ) is, a m o n g o t h e r tradi
t i o n s w h i c h are m o r e d i r e c t l y revelant (e.g. m e s s i a n o l o g y ) , also re
l a t e d t o w i s d o m t h e o l o g y : Christ as G o d ' s w i s d o m is G o d ' s S o n in
t e r m s of a m o s t i n t i m a t e r e l a t i o n s h i p w i t h G o d ' ^ ^ . (2) G o d ' s
" s e n d i n g of t h e S o n " for t h e salvation of t h e w o r l d is t o be u n d e r
s t o o d against a sapiential b a c k g r o u n d as well (cf. Gal 4 , 4 ; Phil 2,6-
1 1 ) . (3) Christ as w i s d o m is t h e e m b o d i m e n t a n d r e a l i z a t i o n of
G o d ' s plan of s a l v a t i o n : t h e crucified Christ is G o d ' s w i s d o m (1
C o r 1,24.30) a n d t h e m e d i a t o r of o u r salvation ( I C o r 8 , 6 ; cf. R o m
1 1 , 3 6 ) . (4) As divine w i s d o m , Christ was p r e s e n t in G o d ' s might
iest act of his h i s t o r y w i t h his p e o p l e , i.e. in t h e E x o d u s ( I C o r 1 0 ,
4 ) . (5) Christ as w i s d o m of G o d is familiar w i t h G o d ' s w o r k s a n d
p l a n s , a n d e m b o d i e d a n d realized this w i s d o m of G o d in a n d b y
t h e e s c h a t o l o g i c a l iustificatio impiorum ( R o m 1 1 , 3 3 - 3 5 ) . (6) As
divine w i s d o m , Christ is n o t o n l y t h e " f i r s t b o r n " of c r e a t i o n (Col
1,15) b u t also t h e " b e g i n n i n g " a n d t h e " f i r s t b o r n " of t h e escha
tological n e w c r e a t i o n (Col 1,18). (7) As r e v e l a t o r y m a n i f e s t a t i o n
of G o d ' s " s e c r e t " , Christ e m b o d i e s G o d ' s plan of salvation a n d
c o n s e q u e n t l y r e p r e s e n t s t h e divine " t r e a s u r e s of w i s d o m " (Col 2,
3 ) . (8) Even t h o u g h t h e e x a l t e d Christ is n o t p r e s e n t o n e a r t h h e
is, as G o d ' s w i s d o m , stiU p r e s e n t in t h e p r o c l a m a t i o n of t h e G o s p e l
( R o m 10,6-7)'*".
179 Cf. M. Hengel, Son, p p . 4 1 - 5 6 , 6 6 - 7 6 ; S. Kim, o.c, pp.l 1 7 - 1 1 9 , 2 5 9 ; H. Gese, "Wis

d o m " , HBT 3 ( 1 9 8 1 ) 45f. For an extensive treatment of the term and related con
cepts of "Son of G o d " cf. recently J.D.G. Dunn, Christology. 1 9 8 0 , pp.12-64.
180 K.G. Sandelin, Auseinandersetzung, 1 9 7 6 , concludes after examining ICor 15,22-
2 8 . 4 4 b - 4 9 . 5 7 that Christ is given characteristics of the Alexandrian wisdom figure:
(1) he is described as "liiFe-giving spirit" (pp.24-28); (2) he is presented asHeilsraum
(cf. the expression "in Christ") and sphere of oternal life (pp.49-60; (3) he is de
scribed as ruler w h o is subject to God and fights against enemies (pp.60-90). Sande-
Un denies, however, that Paul regarded Christ as 'incarnated sophia', especially
since the Alexandrian sophia which calls upon man to attain salvation by fulfilling
the law belongs to those powers which Christ overcomes (ICor 1 5 , 2 4 - 2 6 ) . Regard
ing Sandelin's study, which has been well received — cf. the reviews of J . F . CoUange
in RHPR 57 ( 1 9 7 7 ) 547f.; J. CahiU in CBQ 4 0 ( 1 9 7 8 ) 4 4 6 - 4 4 8 ; E.E. EUis in JBL 98
( 1 9 7 9 ) 305f. — it has to be pointed out that Sandelin (1) seems to regard a c o n c e p t
as sapiential if it just occurs somewhere in the wisdom literature or in the Philonic
corpus, (2) never defines what 'wisdom' is, and (3) does not delineate his methodo
logical presuppositions.
14.3.3. Ontological aspects. In o u r exegetical discussion of t h e

relevant Pauline p e r i c o p e s w e c o u l d n o t avoid t h e c o n c l u s i o n t h a t
c e r t a i n s t a t e m e n t s o n Christ as t h e w i s d o m of G o d s h o u l d b e
u n d e r s t o o d n o t m e r e l y in a f u n c t i o n a l m a n n e r b u t r a t h e r in o n t o
logical r e s p e c t s ' ® ' . (1) As " i m a g e " of G o d a n d " f i r s t b o r n " of ( t h e
old a n d t h e n e w ) c r e a t i o n (Col 1,15) — c o n c e p t s w h i c h sapiential
t h e o l o g y links w i t h t h e ( p o e t i c ) w i s d o m figure — Christ n o t o n l y
' f u n c t i o n s ' as G o d ' s w i s d o m b u t is G o d ' s wisdom'®^. (2) Christ's
m e d i a t o r s h i p in c r e a t i o n ( I C o r 8 , 6 ; R o m 11,.36; Col 1,15-18) is t o
b e l i n k e d w i t h p r e - e x i s t e n c e christology'®*. O t h e r i n t e r p r e t a t i o n s
of t h e s e passages e v a c u a t e t h e r e l e v a n t w o r d s a n d c o n c e p t s of t h e i r
o b v i o u s a n d m o s t n a t u r a l m e a n i n g . (3) T h e christological title
" f i r s t b o r n of all c r e a t i o n " (Col 1,15) seems t o e x p r e s s t h e a n t e r i
o r i t y of C h r i s t p r i o r t o c r e a t i o n . (4) T h e c o n c e p t of " s e n d i n g " ( t h e
S o n ) (Gal 4 , 4 , cf. Phil 2,6-11) also implies t h e p r e - e x i s t e n c e of
C h r i s t , as w e have s e e n . (5) C h r i s t ' s p r e s e n c e in salvation h i s t o r y
as divine w i s d o m ( I C o r 10,4) also expresses Paul's u n d e r s t a n d i n g
of t h e p e r s o n of C h r i s t as p r e - e x i s t e n t saviour.
T h u s , w i s d o m c h r i s t o l o g y implies or p r e - s u p p o s e s p r e - e x i s t e n c e
christology'®*: C h r i s t , as G o d ' s w i s d o m , e x i s t e d b e f o r e c r e a t i o n .
181 Pace J.D.G. Dunn, Christology, p . 1 9 5 who states that "to understand the Wisdom
passages as ontological affirmations about 'Christ's eternal being' is most probably
to misunderstand them" asserting that they have to be understood rather as saying
that "Christ represents what God is" (ibid.). Even though it might be true that Paul
was not aiming (!) at winning men to "belief in a pre-existent being" (ibid.), it is
still clear, in our eyes, that the ontological identity of Christ is expressed in these
passages.
182 We are not convinced that such an identification is "an illegitimate transfer of twen
tieth-century presuppositions to the first century", as J . D . G . Dunn, o.c, p . l 9 5
argues. It seems, rather, that the rejection of such an identification is an urmecess-
ary transfer of m o d e m distinctions and cautions to the time of Paul.
183 Thus the vast majority of scholars; cf. the discussion in § 1 4 . 2 . for literature. F.
Froitzheim, Christologie 1 9 7 9 , pp.54f. n . l 3 6 argues against the exclusive deriva
tion of the pre-existence conception of Paul from sapiential motifs. Although it is
true that Paul's pre-existence statements are not specifically connected with a parti
cular christological title, it is wrong to limit the possibility of sapiential influence to
those passages in which Christ is presented in a non-soteriological context as media
tor of creation with the argument that sophia is a- or trans-historical (ibid.). We
noted above that (1) wisdom is closely linked with Israel's history and (specific!)
cult, especially in the later stages, and (2) that creation and history cannot be neat
ly separated in a biblical context.
184 Cf. P. Stuhlmacher, "Christologie", Aufsdtze, p.213 w h o points out that "dicse
Dimension des praexistenten Seins und Wirkens Jesu wurde urchristlich gewonnen
He was G o d ' s m e d i a t o r in c r e a t i o n a n d , after b e i n g s e n t b y t h e

F a t h e r i n t o t h e w o r l d , also m e d i a t o r in salvation (as n e w c r e a t i o n )
— i d r e a d y in G o d ' s dealings w i t h Israel, b u t t h e n p r i m a r i l y a n d
f u n d a m e n t a l l y in revealing t h e riches of G o d ' s w i s d o m a t t h e cross
w h i c h nullified t h e w i s d o m of t h e w o r l d , j u s t i f y i n g t h e u n j u s t . It
was i n e v i t a b l e t h a t s u c h christological reflections l e d t o t r i n i t a r i a n
questions"^.
14.3.4. Revelatory aspects. T h e p r e - e x i s t e n t Christ was n o t

o n l y t h e m e d i a t o r of c r e a t i o n a n d salvation b u t also of r e v e l a t i o n .
As " i m a g e of t h e invisible G o d " (Col 1,15) Christ has solved t h e
old p r o b l e m of t h e h i d d e n n e s s a n d inaccessibility of G o d . C h r i s t ,
as G o d ' s w i s d o m , is t h e full a n d perfect a n d visible m a n i f e s t a t i o n
a n d r e v e l a t i o n of God'*®. T h e t r u e c h a r a c t e r of divine w i s d o m is
t o be r e a d off n o t from c r e a t i o n b u t from t h e cross ( I C o r 1,18-
2 5 ) ' * ^ T h e s a m e t h o u g h t is e x p r e s s e d in R o m 1 0 , 6 - 7 ; 1 1 , 3 3 - 3 6 ;
Col 2 , 3 .
14.3.5. Summary. F o r Paul'**, Christ was t h e w i s d o m of G o d .

As m e d i a t o r of c r e a t i o n , s a l v a t i o n , a n d r e v e l a t i o n , t h e " L o r d J e s u s
C h r i s t " m a n i f e s t e d t h e finality of G o d ' s o w n p u r p o s e s . As m e d i a
t o r of c r e a t i o n , Christ as divine w i s d o m was t h e a g e n t a n d is t h e
s u s t a i n e r ( o r d e r ! ) a n d t h e goal of c r e a t i o n . As m e d i a t o r of salva
t i o n , Christ as divine w i s d o m is t h e " S o n " s e n t b y t h e F a t h e r i n t o
t h e w o r l d e m b o d y i n g a n d realizing his p l a n of salvation in h i s t o r y
a n d is still p r e s e n t in t h e p r e a c h i n g of t h e G o s p e l . Christ's m e d i a -
t o r s h i p in c r e a t i o n , his s e n d i n g i n t o t h e w o r l d , a n d his p r e s e n c e in
Israel's salvational h i s t o r y all i m p l y t h a t Christ, as G o d ' s w i s d o m .
durch eine weisheitlich-messianische Aufwcitung der . . . christologischen Ursprungs-

traditionen". Cf. also recently J.M. Reese, "Christ as Wisdom Incarnate", BTB I I
( 1 9 8 2 ) 45f.
185 Cf. M. Hengel, Son, p . 7 0 . It is not necessary to assume that a pre-existence chris
tology presupposes the hypostatization of wisdom with Christ then being identified
with the hypostasis or figure of wisdom.
186 C f . S . Kim, On:?in, p . 2 5 9 ; V . A . R . Raj, Cosmic CArtsi, I 9 8 I , p p . 1 2 3 - 1 2 5 .
187 C f . J . D . G . D u n n , C A m t o t o ^ , p . l 9 5 .
188 It is irrelevant for our study whether Paul developed a full wisdom christology him
self for the first time, as S. Kim, Origin, p . 2 5 8 thinks, or whether it goes back to
the early Palestinian Christian community and/or to Jesus' o w n teaching, as M.
Hengel, Son, p.74 asserts.
264 Christ and the Law
is n o t o n l y ' p o s t - e x i s t e n t ' w i t h G o d as t h e e x a l t e d o n e b u t t h a t h e
was p r e - e x i s t e n t w i t h G o d b e f o r e c r e a t i o n . F i n a l l y , Christ as divine
w i s d o m has e p i s t e m o l o g i c a l significance as m e d i a t o r of r e v e l a t i o n .
Christ is t h e fullest a n d m o s t p e r f e c t visible m a n i f e s t a t i o n of G o d .
' 15 C h r i s t and the Law
I n t h e p r e c e d i n g p a r a g r a p h we e s t a b l i s h e d t h e fact t h a t Paul's
c h r i s t o l o g y involved t h e c o r r e l a t i o n of Christ a n d w i s d o m . Before
w e c a n discuss t h e q u e s t i o n w h e t h e r t h e t r a d i t i o n a l i d e n t i f i c a t i o n
of w i s d o m a n d l a w w i t h w h i c h Paul was familiar h a d a n y influ
e n c e u p o n t h e f o r m u l a t i o n of his christological c o n v i c t i o n s w e
m u s t first establish t h e r e l a t i o n s h i p b e t w e e n C h r i s t a n d t h e T o r a h
as envisaged b y Patil. We will p r o c e e d as we did in o u r discussion
of w i s d o m c h r i s t o l o g y : a brief i n t r o d u c t i o n i n t o r e c e n t research
r e g a r d i n g Paul's t h e o l o g y of t h e l a w is followed b y a c o n c i s e t r e a t
m e n t of r e l e v a n t passages w h i c h r e l a t e Christ a n d t h e T o r a h a n d
a s y s t e m a t i c analysis of t h e t h e o l o g i c a l e v i d e n c e . As regards t h e
h a n d l i n g of t h e p r i m a r y a n d s e c o n d a r y sources'®^ in this para
g r a p h , t h e m e t h o d o l o g i c a l c o n s i d e r a t i o n s of § 1 3 . 3 . a p p l y h e r e as
well.
1 5 . 1 . Christ a n d t h e T o r a h in R e c e n t R e s e a r c h
It was p a r t i c u l a r l y W.D. Davies w h o a s s e r t e d t h a t , for Paul,

J e s u s C h r i s t was a ' n e w T o r a h ' ' ^ ° . He is a w a r e of t h e fact t h a t
Paul n e v e r refers t o Christ as ' n e w T o r a h ' explicitly b u t states t h a t
189 As regards the literature o n the concept of law in Paul cf. H. Schlier, Galater, pp.
176f. n.2; G. Friedrich, in ThWNT 1 0 / 2 ( 1 9 7 9 ) 1 1 9 0 - 1 1 9 5 ; H. Hubner, Oai Ge-
setz bei Paulus, F R L A N T 1 1 9 , 3 l 9 8 2 , p p . 1 8 9 - 1 9 8 ; idem, Art. "v6tiO<;", EWNT 2
( 1 9 8 1 ) 1 1 5 8 - 1 1 6 1 . For a good survey of the older literature cf. O . Kuss, "Nomos
bei Paulus", MuThz 17 ( 1 9 6 6 ) 173-227; for the more recent contributions cf. A.
van Diilmen, Die Theologie des Gesetzes bei Paulus, SBM 5, 1 9 6 8 , p p . 2 3 1 - 2 5 7 .
190 W.D. Davies, Paulus, p p . 1 1 0 - 1 7 6 , attempting to demonstrate that both the word of
Jesus (pp.110-146) and the person of Jesus (pp.147-176) formed a 'new Torah' for
PauL
Christ and Torah in Recent Research 265
this i d e n t i f i c a t i o n is " c l e a r l y i m p h e d " in 2 C o r 3 , 4 - 1 8 ' ^ ' . As p r o o f

for his thesis t h a t Paul i n t e r p r e t e d Christ in t e r m s of t h e old T o r a h ,
Davies a d d u c e s s i m p l y his c o n v i c t i o n t h a t this c o n n e c t i o n e x p l a i n s
b e s t Paul's w i s d o m christology'^2_
I n h e r b o o k o n Paul's t h e o l o g y of t h e law, A.van D i i l m e n dis
cusses all passages in Gal a n d R o m w h e r e votxoq o c c u r s a n d con
cludes in h e r theological s e c t i o n t h a t Paul's t h e o l o g y of t h e l a w is
christologically d e f i n e d : t h e r e is a c o n t i n u i t y b e t w e e n t h e T o r a h
a n d Christ in t h e sense t h a t Christ is (1) t h e e n d of t h e law as w a y
of salvation, a n d a t t h e s a m e t i m e (2) t h e p n e u m a t i c f u l f d m e n t a n d
r e i n v i g o r a t i o n of t h e law as e x p r e s s i o n of G o d ' s w i h , so t h a t Christ,
in a c e r t a i n sense, assumes t h e p l a c e of t h e T o r a h as, for Paul, t h e
life " i n C h r i s t " replaces t h e life " u n d e r t h e l a w " ' ^ ' .
In the 1970's n o monograph except Hiibner's appeared o n
Paul's t h e o l o g y of t h e law'^'*. B u t n u m e r o u s articles discussed
Paul's c o n c e p t i o n of the r e l a t i o n s h i p b e t w e e n t h e T o r a h a n d
Christian ethics'^^^ t h e Spirit'^®, t h e G o s p e l ' ^ \ a n d Christ'^*,
or focused o n t h e q u e s t i o n of t h e e n d a n d / o r t h e fulfilment of t h e
191 Cf. W.D. Davies, o . c , p . l 4 9 . On 2Cor 3,4-18 see infra, § 15.2.6.

192 Cf. W.D. Davies, o . c , p . l 5 0 and passim. This procedure is far from satisfactory and
does not convince. The lack of definite evidence for the view that Paul saw Christ
as new Torah was pointed out already in the reviews of J . Jeremias in ThLZ 7 4
( 1 9 4 9 ) 148 and W.G. Kummel in Judaica 7 ( 1 9 5 1 ) 3 0 2 .
193 A. van Dulmen, Theologie, p . l 6 8 , particulariy p p . 1 8 5 - 2 3 0 . Note C. Haufe in
ThLZ 96 ( 1 9 7 1 ) 3 4 8 f. w h o points out several inconsistencies in van Dulmen's
argumentation.
194 Unfortunately, the dissertation of B.C. Wintle, The Law of Moses and the Law of
Christ: An Exegetical Study of Pauline Teaching on the Authority of the Law over
the Christian Believer, Ph.D.Diss. Manchester University, 1977, was not published.
Cf. infra, pp.267.
195 Cf. A Feuillet, "Loi <mcieime et morale chretienne d'apres I'fipitrc aux Romains",
NRTh 9 2 ( 1 9 7 0 ) 7 8 5 - 8 0 5 ; M. Barth, "Die SteUung des Paulus zu Gesetz und Ord
nung", EvTh 23 ( 1 9 7 3 ) 4 9 6 - 5 2 6 ; J . W. Drane, "Tradition, Law and Ethics in Paul
ine Theology", A'onJejf 16 ( 1 9 7 4 ) 167-178.
196 Cf. E. Lohse, "A vofux; TOU m>eiifuiTO<; rf)<: fcor)";: Exegetische Atmierkungen zu
R o m 8,2", Neues Testament und christliche Existenz, FS H. Braun, ed. H.D. Betz
et al., 1 9 7 3 , p p . 2 7 9 - 2 8 7 ; H.D. Betz, "Geist, Freiheit und Gesetz", ZThK 71 ( 1 9 7 4 )
7 8 - 9 3 ; J. Blank, "Gesetz und Geist", The Law of the Spirit in Rom 7 and 8, ed. L.
de Lorenzi, 1976, p p . 7 3 - 1 0 0 .
197 CL F. Mussner, Galaterbrief, ^ 1 9 7 7 p p . 2 7 7 - 2 9 0 ; P. von der Osten-Sacken, "Das
paulinische Verstandnis des Gesetzes im Spanungsfeld von Eschatologie und Ge
schichte", furA 37 ( 1 9 7 7 ) 5 4 9 - 5 8 7 .
198 CL H. Schurmann, " 'Das Gesetz des Christus' (Gal 6,2): Jesu Verhalten und Wort
law'^^, o r discussed Paul's a l t i t u d e towards t h e law in a m o r e

general way^™.
As regards t h e r e l a t i o n b e t w e e n t h e T o r a h a n d Christ a n d Chris
t i a n e t h i c s , H . S c h i i r m a n n asserts t h a t Paul t o o k J e s u s ' e x e m p l a r y
c o n d u c t a n d w o r d t o b e t h e Mitte of all claims o n t h e life of t h e
C h r i s t i a n , calling it " t h e law of C h r i s t " (Gal 6 , 2 ) : as t o its c o n t e n t
it is c o n t r a s t e d w i t h t h e Mosaic l a w w h i c h is revised a n d is c o n c e n
t r a t e d u p o n t h e c o m m a n d m e n t of love, a n d as t o its form it h a s
t h e h i g h e s t p o s s i b l e a u t h o r i t y , r e p l a c i n g t h e Mosaic l a w ^ ' .
As regards t h e validity of t h e T o r a h in Paul's t h e o l o g y , F . H a h n
t a k e s p h r a s e s like WA/O? rriareojc ( R o m 3 , 2 7 ) , 6 z^b/uo? TOV rtv^vna-
Toq ( R o m 8,2) o r vonoq TOV XpioTov (Gal 6,2) as references t o t h e
or Torah^*^ w h i c h goes b a c k t o G o d himself a n d always r e m a i n s
t h e 8LKaiu>na of G o d , w h i c h i n c o r p o r a t e s t h e dialectic a n t i t h e t i c
of t h e " l a w of sin ( a n d ) of d e a t h " a n d t h e " l a w o f U f e " , a n d w h i c h
is n e w l y qualified as a result of t h e e s c h a t o l o g i c a l r e n o v a t i o n or re
i n s t a t e m e n t of t h e T o r a h in t h e s e n d i n g of t h e S o n of G o d , t h u s
aJs letztgiiltige sittliche Norm nach Paulus", Neues Testament und Kirche, FS R.
Schnackenbui^, ed. J . GnUka, 1 9 7 4 , p p . 2 8 2 - 3 0 0 ; J.A.Sanders, 'Torah and Christ",
Int 29 ( 1 9 7 5 ) 3 7 2 - 3 9 0 ; E.M. Young, " 'FulfUl the Law of Christ': An Examination
of Gal 6,2", SBT 7 ( 1 9 7 7 ) 3 1 - 4 2 .
199 P. Stuhlmacher, " 'Das Ende des Gesetzes': Uber Ursprung und Ansatz der pauli-
nischen Theologie", ZThK 67 ( 1 9 7 0 ) 14-39; (= Aufsdtze, 1981, pp.166-192);
E.P. Sanders, "On the Question of Fulfilling the Law in Paul and Rabbinic Judaism",
Donum Gentilicium, FS D. Daube, ed. E. Bammel et al., 1 9 7 8 , p p . 1 0 3 - 1 2 6 .
2 0 0 Cf. F.F. Bruce, "Paul and the Law of Moses", BJRL 57 ( 1 9 7 4 / 7 5 ) 2 5 9 - 2 7 9 ; J .
Blank, "Erwagungen zum Schriftverstandnis des Paulus", Rechtfertigung, FS
E. Kasemann, ed. J . Friedrich et al., 1 9 7 6 , p p 3 7 - 5 6 ; F. Hahn, "Das Gesetzesver-
standnis im R o m e r - u n d Galaterbrief, ZNW 67 ( 1 9 7 6 ) 2 9 - 6 3 ; E.P. Sanders, Paul,
p p . 4 7 4 - 5 1 1 ; J . A . Sanders, "Torah and Paul", God's Christ and His People, FS N.
Dahl, e d . J . JerveU. 1 9 7 7 . p p . 1 3 2 - 1 4 0 ; W.W. WueUner, "1 oposforschung und
Torahinterpretation bei Jesus und Paulus", NTS 2 4 ( 1 9 7 8 ) 4 6 3 - 4 8 3 ; P. von der
Osten-Sacken, "Paulus und das Gesetz", VIKJ 8 ( 1 9 7 8 ) 5 9 - 6 6 ; H. Schlier, Grund-
zuge einer paulinischen Theologie, 1 9 7 8 , pp.77-97; C.E.B. Cranfield, « o m a m , 2 ,
1 9 7 9 , p p . 8 4 5 - 8 6 2 ; F. Festorazzi, "Coherence and Value of the Old Testament in
Paul's Thought",/'au/cie 7'arje, e d . L. de Lorenzi, 1 9 7 9 , p p . 1 6 5 - 1 7 3 .
201 H. Schiirmann, " 'Das Gesetz des Christus' (Gal 6,2): Jesu Verhalten und Wort als
letztgiUtige sittliche Norm nach Paulus", Neues Testament und Kirche, FS R.
Schnackenburg, ed. J . Gnilka, 1974, p p . 2 8 9 - 2 9 4 .
202 H. Hahn, "Gesetzesverstandnis", ZNW 67 (1976) 3 7 f . , 4 7 f . , 5 7 , following G. Fried
rich. "Das Gesetz des Glaubens", ThZ 10 (1954) 4 0 1 4 1 7 (= Auf das Wort komml
es an. 1 9 7 8 , p p . 1 0 7 - 1 2 2 ) and E. Lohse, "Exegetische Bemerkungen", 1 9 7 3 , pp.
279-287.
Christ and Torah in Recent Research 267
preserving t h e c o n t i n u i t y of t h e O T law as revelation of G o d ' s

will a n d a t t h e s a m e t i m e a b o l i s h i n g its c h a r a c t e r as vofioq nbv
ipyijjv^^. T h u s , a c c o r d i n g t o H a h n , the a s s u m p t i o n of an abroga-
tio legis or of a tiova lex in Paul is w r o n g . O n e has t o s p e a k , r a t h e r ,
of an interpretatio Christiana of t h e O T .
P.von der O s t e n - S a c k e n asserts in a similar m a n n e r t h a t t h e
t i m e of t h e l a w , for Paul, has c o m e t o an e n d o n l y o n t h e christo
logical level with t h o s e w h o believe in Christ still being d e t e r m i n e d
b y t h e law w h i c h is in o p e r a t i o n as eschatological f a c t o r of j u d g
m e n t as a result of Christ's d e a t h a n d r e s u r r e c t i o n . T h u s , o n t h e
a n t h r o p o l o g i c a l - s o t e r i o l o g i c a l level, t h e sinner is c o n d e m n e d b y
the law w h i c h is still v a h d a n d t h e believer fulfills t h e law b y faith
w h i c h w o r k s t h r o u g h love^"*.
B.C. Wintle argues t h a t Israel's e l e c t i o n a n d t h e giving of t h e law
h a v e t o b e u n d e r s t o o d in their salvation-historical c o n t e x t as s u b
o r d i n a t e t o G o d ' s p u r p o s e of c r e a t i n g a n e w h u m a n i t y in C h r i s t :
t h e law was given t o m a k e m a n a w a r e of his b o n d a g e t o sin leading
i n e v i t a b l y t o G o d ' s j u d g m e n t ^ " ^ . Christ b r o u g h t t h e life w h i c h t h e
law p r o m i s e d b u t c o u l d n o t give. H e has s u p e r s e d e d t h e law since
h e is, as " i m a g e of G o d " , t h e final r e v e l a t i o n of G o d . T h e believer,
b y faith in C h r i s t , is r e d e e m e d from t h e c o n d e m n a t i o n of t h e l a w
( p p . 1 3 1 - 1 6 3 ) . As h e is " i n C h r i s t " , h e is n o l o n g e r " u n d e r t h e l a w " ,
a n d b y t h e Spirit ( p p . 2 0 2 - 2 3 7 ) h e fulfills t h e r e q u i r e m e n t s of t h e
law, in l o v e . T h e t e r m " l a w of C h r i s t " is a general w a y of e m p h a
sizing t h a t t h e believer s t a n d s u n d e r t h e will of G o d w h i c h is his
saving p u r p o s e t o c r e a t e in Christ a n e w h u m a n i t y . T h e life of t h e
C h r i s t i a n is t o b e d e t e r m i n e d b y m o r a l c o n f o r m i t y t o Christ ( p p .
261-298).
P. S t u h l m a c h e r distinguishes four h u e s of t h o u g h t in Paul's
' d i a l e c t i c ' t h e o l o g y of t h e law. (1) T h e c h u r c h lives in t h e t i m e
a n d r e a l i z a t i o n of t h e n e w c o v e n a n t o b l i g a t i o n of J e r 3 1 , 3 I f f . as
a result of Christ's d e a t h a n d r e s u r r e c t i o n . (2) In a n d w i t h Christ
t h e t i m e of f r e e d o m from t h e Mosaic law has b e g u n . (3) T h e c h u r c h
2 0 3 Cf. F. Hahn, "Gesetzesvcrstandnis", ZNW 67 ( 1 9 7 6 ) 6 0 - 6 3 .

2 0 4 P. von der Osten-Sacken, "Das paulinische Verstandnis des Gesetzes im Spannungs
feld von Eschatologie und Geschichte", EvTh 3 6 ( 1 9 7 7 ) 5 4 9 - 5 8 7 , here 5 6 7 - 5 6 9 ;
also idem, "Das Evangelium als Einheit von Verheissung und Gesetz: Grundzuge
paulinischer Theologie", ThViat 14 ( 1 9 7 7 / 7 8 ) , 8 7 - 1 0 8 , here 9 0 - 9 9 .
205 B.CV/intle, Law ofMoses and Law of Christ, 1 9 7 7 , p p . 3 9 - 1 3 0 .
has t o p r o v e this f r e e d o m t o be g o o d in t h e p o w e r of t h e H o l y
Spirit u n d e r t h e " T o r a h of C h r i s t " (Gal 6,2). (4) T h i s " T o r a h of
C h r i s t " is, as e s c h a t o l o g i c a l c o u n t e r p a r t t o t h e Sinai T o r a h , iden-
ticeil w i t h t h e Z i o n T o r a h w h i c h is e s t a b l i s h e d b y J e s u s a n d w h i c h
has as its c e n t r e t h e c o m m a n d m e n t of love a n d t h e f u n d a m e n t a l
claims of t h e d e c a l o g u e t h u s r e a c h i n g t h e goal of t h e spiritual in
t e n t i o n of t h e Sinai Torah^*'^.
H. Schlier believes t h a t t h e law is a n offer of Christ for t h o s e
w h o believe in h i m : t h e " l a w of C h r i s t " is t h e Mosaic law w h i c h
has b e e n ' f r e e d ' o n t h e basis of its fulfilment b y Christ a n d conse
q u e n t l y c a n b e h e a r d a n d fulfilled again as original will of G o d .
Paul fights for t h e r e s t i t u t i o n of t h e T o r a h , G o d ' s i n s t r u c t i o n for
life207.
H. H i i b n e r has w r i t t e n t h e m o s t significant m o n o g r a p h o n Paul's
t h e o l o g y of t h e law, focusing o n t h e d e v e l o p m e n t of his t h i n k i n g
f r o m Gal t o Rom^*'®. H e sees in Gal a n essentially negative a t t i t u d e
t o w a r d s t h e law d i f f e r e n t i a t i n g , o n t h e basis of G a l 3 , b e t w e e n (1)
t h e i n t e n t i o n of G o d , (2) t h e i m m a n e n t i n t e n t i o n of t h e l a w , a n d
(3) t h e i n t e n t i o n of t h e law-giver ( a n ; ; e l s / d e m o n s ) . In G a l , Paul
a d v o c a t e s a c o n s c i o u s a b r o g a t i o n of essential p a r t s of t h e T o r a h
( p p . 1 6 - 4 3 ) . A s regards R o m , H i i b n e r agrees basically w i t h F . H a h n
a n d finds a positive r o l e of t h e law w i t h " l o v e " c o n s t i t u t i n g t h e
fulfilment of t h e T o r a h a n d essenrially a b r o g a t i n g t h e c u l t i c
c o m m a n d m e n t s of t h e T o r a h ( p p . 4 4 - 8 0 ) . H i i b n e r i n t e r p r e t s vonoq
in R o m 3 , 2 7 ; 8,2 as r e f e r e n c e t o t h e O T T o r a h ( p p . 1 1 8 - 1 2 9 ) w i t h
o u t , h o w e v e r , linking t h e " l a w of f a i t h " of R o m 8,2 w i t h t h e " l a w
of C h r i s t " in Gal 6 , 2 .
C . F J . B . Cranfield e m p h a s i z e s in his c o m m e n t a r y t h a t , for Paul,
t h e law is n o t a b r o g a t e d b y Christ^*^.
I n 1 9 8 0 several articles discussed t h e t e r m s " l a w of t h e S p i r i t " ,
" l a w of C h r i s t " , " l a w of f a i t h " , a t t e m p t i n g t o e v a l u a t e t h e i r sig
nificance in t h e light of t h e fact t h a t Christ is " t h e e n d of t h e l a w "
for Paul^'**. R e c e n t l y C . T . R h y n e investigated t h e b a c k g r o u n d .
2 0 6 P. Stuhlmacher, "Gesetz", Aufsdtze, 1 9 8 1 , p p . 1 5 6 - 1 5 9 . The eschatological Zion

Torah is described o.c., p p . 1 4 2 - 1 4 6 , 1 4 8 - 1 5 0 .
207 n.Schiiet, Grundzuge, 1978, pp.77-97, here 9 3 - 9 5 .
2 0 8 H. Hubner, Gesetz, 1978 ( 3 l 9 8 2 ! ) . We use the third edition. Cf. also idem. Art.
""v6iio<:",EWNT2(\9f,i) 1 1 5 8 - 1 1 7 2 , here 1 1 6 7 - 1 1 7 0 .
209 C.E.B. Cranfield, fiomanj, 2, 1 9 7 9 , p p . 8 5 2 - 8 6 1 .
2 1 0 Cf. P.W. Meyer, "Romans 10,4 and the End of the Law", The Divine Helmsman,
Christ and Torah in Recent Research 2 69
m e a n i n g , a n d c o n t e x t of t h e p h r a s e fdpof loTdvoiiev in R o m 3 , 3 1
e m p h a s i z i n g t h a t Paul u s e d t h e c o n c e p t i o n of faith establishing
t h e law t o e x p l a i n t h e l a t t e r ' s validity for t h e b e h e v e r a n d t h e
Churchill.
F r o m o t h e r r e c e n t c o n t r i b u t i o n s t o o u r subject^'^^ we w a n t t o
p o i n t o u t finally t h e article b y U. Wilckens o n t h e d e v e l o p m e n t of
Paul's c o n c e p t i o n of t h e l a w ^ " in w h i c h h e discusses n o t o n l y t h e
s t a t e m e n t s o n law in Gal a n d R o m (as H i i b n e r ) b u t also t h o s e in
l / 2 C o r a n d in Phil 3 . H e sees t h e p o s i t i o n of R o m t o b e a revision
of t h e " K a m p f p o s i t i o n " of Phil a n d Gal w h i c h has t o b e e x p l a i n e d
b y t h e o c c a s i o n of t h e l e t t e r . In Gal we see a t r e m e n d o u s c o n c e n
t r a t i o n o n t h e c o m m a n d m e n t s of t h e T o r a h t o t h e c o m m a n d m e n t
of l o v e , r e s u l t i n g in t h e fact t h a t t h e c u l t i c a n d r i t u a l i n j u n c t i o n s
are a b r o g a t e d . A t t h e same t i m e it is o b v i o u s t h a t t h e T o r a h as
s u c h a n d as a w h o l e is n o t (!) a b r o g a t e d b u t receives from Christ a
p o s i t i v e - b i n d i n g significance for t h e C h r i s t i a n . T h e " l a w of C h r i s t "
(Gal 6,2) is t h e T o r a h in its d e t e r m i n e d n e s s b y Christ w h i c h is ful
filled b y t h e C h r i s t i a n in t h e Spirit a n d in love ( p p . 1 6 4 - 1 7 6 ) . In
R o m , Paul still a d v o c a t e s t h e negative f u n c t i o n of t h e law (of Phil
3 a n d Gal 3 , 1 9 - 2 0 ) regarding t h e s i n n e r a n d regarding its t o t a l lack
FS L.H. SUbermann, ed. J . L . Crenshaw, 1 9 8 0 , p p . 5 9 - 7 8 ; L.E. Keck, "The Law and

'The Law o t Sin and Death' (Rom 8,1-4): Reflections o n the Spirit and Ethics in
Paul", o.c, pp.41-57; A. Feuillet, "Loi de Dieu, loi du Christ et loi de I'Esprit
d'apres les epitres paulinietuies: Les raports de ces trois lois avec la Loi Mosaique",
NovTest 22 ( 1 9 8 0 ) 2 9 - 6 5 ; W.S. Campbell, "Christ as the End of the Law in Rom
1 0 , 4 " , Studia Biblica 1978, 3 , ed. E.A. Livingstone, 1980 p p . 7 3 - 8 1 ; H. Raisanen,
"Das 'Gesetz des Glaubens' ( R o m 3,27) und das 'Gesetz des Geistes'(Rom 8,21)",
NTS 26 ( 1 9 8 0 ) 1 0 1 - 1 1 7 .
211 C.T. Rhyne, Faith Establishes the Law, SBLDS 5 5 , 1 9 8 1 .
212 CL H. Raisanen, "Paul's Theological Difficulties with the Law", Studia Biblica
1978, 3 , 1 9 8 0 , p p . 3 0 1 - 3 2 0 ; U . Luz, in R. Smend, U. Luz, G « e ( A 1 9 8 1 , p p . 8 9 - 1 1 2 ;
G. Dautzenberg, "Paulus und das Alte Testament", BiKi 37 ( 1 9 8 2 ) 21-27; A. MaU-
lot, "Essai sur les citations veterotestamentaires contenues dans Romans 9 a 1 1 , ou
comment se servir de la Torah pour montrer que le 'Christ est la fin de la Torah' ",
EThR 57 ( 1 9 8 2 ) 5 5 - 7 3 ; W.D. Davies, "Paul and the Law: Reflections o n PitfaUs in
Interpretation", Paul and Paulinism, FS C.K. Barrett, ed. M.D. Hooker et al., 1 9 8 2 ,
pp.4-16 (shortened version of his article, with the same title, in HLJ 2 9 / 1 9 7 8 , pp.
1 4 5 9 - 1 5 0 4 ) emphasizing the complexity of Paul's view of the Torah o n his Jewish
background and asserting that Paul reassessed the law in the light of Jesus' messiah-
ship;H. Kaiiinen, Paul and the Law. WUNT 2 9 , 1 9 8 3 .
2 1 3 U. Wilckens, "Zur Entwicklung des pauhnischen Gesetzesverstandnisses", TVrS 28
( 1 9 8 2 ) 1 5 4 - 1 9 0 ; cL also idem, "Statements on the Development of Paul's View of
the Ldw",Paul and Paulinism, 1 9 8 2 , pp.l 7-26.
of salvational p o w e r , b u t a t t h e same t i m e h e seeks t o e s t a b h s h

t h e law ( R o m 3 , 3 1 ) b y p o i n t i n g o u t its positive significance in t h e
life of t h e Christian ( R o m 8,2) as " l a w of t h e S p i r i t " a n d " l a w of
hfe" (pp.l84f.).
This s u r v e y leads t o t w o i m p o r t a n t o b s e r v a t i o n s . First, t h e q u e s
t i o n of t h e d e v e l o p m e n t of Paul's t h e o l o g y of t h e law is still de
b a t e d . R a t h e r t h a n a s s u m i n g decisive c h a n g e s in t h e c o n t e n t of
Paul's c o n c e p t i o n s ^ ' ' * , we side w i t h t h o s e w h o e x p l a i n t h e differ
ences in Paul's s t a t e m e n t s o n t h e significance a n d validity of t h e
law o n t h e basis of (1) different lines of t h o u g h t w h i c h c a n b e cor
r e l a t e d , (2) t h e different p e r s p e c t i v e s of Paul d e p e n d i n g o n t h e
o c c a s i o n of t h e l e t t e r s , or (3) d e v e l o p m e n t s in p r e s e n t a t i o n ^ ' ^ .
2 1 4 Cf. especially the study of H. Hubner, Gesetz; aho J.W. Drane, Paul, Libertine or
Legalist? A Study in the Theology of the Major Pauline Epistles, 1 9 7 5 , pp.34f.,
6 2 , 6 8 , 1 3 5 etc. As regards Drane's study, the critique of W. Bieder in ThZ 3 2 ( 1 9 7 6 )
109f. is totally ill-conceived when he assumes Drane's "theologiegeschichtliche
Bindung" to Anglicanism leading him to a presentation of Paul, as regards R o m , as
a "Kirchenvater der anglikanischen Kirche . . . die die goldene Mitte zwischen 'Pro-
testantismus' und 'Katholizismus' darsteUt" (p.l 10), since Drane is not an Anglican
in the first place! On the development of Paul's thinking in general see now also P.
Benoit, "Genese et evolution de la pensee paulinienne", Paul de Tarse, 1 9 7 9 , pp.75-
100.
2 1 5 Cf. e.g. F. Hahn, "Gesetzesverstandnis", ZNW 67 (1976) 3 0 , 5 7 - 6 0 ; E.P. Sanders,
Paul, p.433 n.9; P. Stuhlmacher, "Gesetz", Aufsdtze, p p . l 5 6 f . ; similarly W.D.
Davies, "Paul and the Law", 1 9 8 2 , pp.8-10; obviously also P. von der Osten-Sacken,
"Verstandnis", EvTh 37 ( 1 9 7 7 ) 5 4 9 - 5 8 7 ; U. Luz, in R. Smend, U. Luz, Gesetz,
p.l 53 n.170 (arguing contra Hiibner). Cf. also B.H. Brinsmead, Galatians — A
Dialogical Response to Opponents, SBLDS 6 5 , 1 9 8 2 , pp.115-127 w h o shows that it
was the specific law tradition of the opponents with its tendency towards exclu-
sivism and calendrical observance which called forth the "unusually negative
treatment from Paul" ( p . l 2 7 ) . U. Wilckens, "Entwicklung", NTS 28 ( 1 9 8 2 ) 180
calls the position of Paul in Rom a 'revision' or 'correction' of earlier statements,
but then goes o n to explain the position in R o m o n the basis of the particular
occasion of the letter (pp.lSOf.) which seems t o indicate that he would maintain
the basic reconcilability of Paul's statements o n the law. The rather polemic article
of H. Raisanen, "Difficulties", Studia Biblica 1978, 3 , 1 9 8 0 , p p . 3 0 1 - 3 2 0 in which
he asserts that Paul the theologian had vast problems with the law which Paul the
man was unable to digest is totally unconvincing; e.g. the fact that Cranfield and
Kasemann differ diametrically in their understanding of the relation of law and
Gospel in Paul (p.307) is surely n o proof for the view that Paul had difficulties with
the law! I regret that it was t o o late for me to discuss Raisanen's most recent book,
Paul and the Law, WUIVT 2 9 , 1 9 8 3 , as fully as I would have wished. His conclusion
that Paul's speech about the law was deliberately "loose" and "vague" and that his
understanding of the nature and role of the law is "strangely ambiguous", problem
atic, and full of difficulties and inconsistencies (cf. particularly p p . 1 9 9 - 2 0 2 , 2 6 4 -
269) is exegetically unwarranted (cf. § 1 5 . 2 . for a discussion of some relevant
S e c o n d , t h e c e n t r a l issues in P a u l ' s t h e o l o g y of t h e l a w a r e
l i n k e d w i t h t h e q u e s t i o n of t h e h e r m e n e u t i c a l significance of t h e
s t a t e m e n t t h a t C h r i s t is t h e " e n d of t h e l a w " a n d t h e r e l a t e d ques
t i o n of t h e m e a n i n g of t h e p h r a s e s " l a w of C h r i s t " , " l a w of f a i t h " ,
a n d " l a w of t h e S p i r i t " . We are t h e r e f o r e j u s t i f i e d w h e n w e focus
s u b s e q u e n t l y o n t h e s e s t a t e m e n t s a n d p h r a s e s as t h e y are n o t o n l y
crucial for o u r i n q u i r y i n t o t h e c h r i s t o l o g i c a l significance of t h e
t r a d i t i o n a l c o r r e l a t i o n of l a w a n d w i s d o m b u t also for a p r o p e r
u n d e r s t a n d i n g of Paul's t h e o l o g y of t h e law a n d h e n c e also of his
parenesis.
15.2. Exegetical Evidence
15.2.1. Gal 3,19-25. T h e r e l a t e d q u e s t i o n s of t h e p u r p o s e of

t h e Mosaic l a w a n d of t h e C h r i s t i a n ' s h b e r a t i o n from t h e l a w are
t r e a t e d in Gal 3,19-252'®. c o n c e r n s Paul's discussion o f t h e per
m a n e n t v a h d i t y of t h e p r o m i s e in 3 , 1 5 - 1 8 , o n e m i g h t c o n c l u d e
from 3 , 1 7 t h a t Paul denies t h e divine a u t h o r i t y of t h e law. H e n c e
P a u l inserts a r a t h e r c o n c i s e digression^'^ o n t h e J e w i s h law t o
prevent such a wrong conclusion.
T h e t w o d o u b l e s t a t e m e n t s in v . l 9 b - e are chiastically e x p l a i n e d
in w . 2 0 - 2 5 : v . 2 0 e l u c i d a t e s t h e t w o final p h r a s e s in v . l 9 d . e refer
ring t o t h e origin of t h e law, a n d vv.21-25 d w e l l o n t h e f u n c t i o n of
t h e l a w (cf. v . l 9 b . c ) , first w a r d i n g off a w r o n g c o n c l u s i o n (v.21)
a n d t h e n p r e s e n t i n g Paul's o w n view ( w . 2 2 - 2 5 ) 2 ' * . As r e g a r d s t h e
a s s u m e d origin of t h e J e w i s h law, s o m e s c h o l a r s assert t h a t Paul
passages) and theologically both unfounded and implausible. He does not discuss
the correlation of different lines of thought in Paul which other scholars hold
logical and coherent. His conclusions are in fact preconceived ideas which are
read back into the texts. Raisanen is seemingly not interested even in an attempt to
arrive at a coherent picture of Paul's position as regards the law. Coherence and
consistency of Paul's theological position(s) is much more likely than ambiguity
and secondary rationalizations.
2 1 6 For a detaUed exegesis cf. H.D. Betz, Galatians, pp.l 61-180; also U. WUckens,
"Entwicklung",,A^rS 28 ( 1 9 8 2 ) 1 7 1 - 1 7 3 . As regards the theology of Paul's op
ponents in Galatia cf. now B.H. Brinsmead, Galatians, 1 9 8 2 .
217 C f . H . D . Betz, o . c . p . l 6 3 .
218 Cf. G. EbeUng, Die Wahrheit des Evangeliums, 1 9 8 1 , pp.257f.; see H.D. Betz, o . c ,
pp.163-171 f o r a d e t a U e d analysis of v. 19.
272 Christ and the La w
e m p h a s i z e s in v. 19 t h e a b s e n t e e s h i p of G o d in t h e c o m m u n i c a t i o n
of t h e law a n d d e m o n i z e s t h e l a w as " l a w of a n g e l s " ^ ' ^ .
W i t h o u t d e t a i l e d analysis of v v . l 9 d . e . 2 0 suffice it t o say t h a t
(1) t h e dyyeXoL are n o t r e g a r d e d as evil, n e i t h e r t h e r e f o r e t h e T o -
rah^Ô; (2) t h e divine origin of t h e law is n o t denied^^' ; (3) even
t h o u g h t h e d i s p u t e d m e a n i n g of txealrvq^^^ i m p h e s a d e p r e c i a t o r y
aspect^^^ w h i c h results in t h e T o r a h b e i n g d e s c r i b e d as inferior,
this d o e s n o t m e a n t h a t Paul w a n t s t o disparage t h e l a w , b u t t h a t
(4) P a u l , arguing against p e o p l e w h o magnified t h e law u n d u l y
over against t h e G o s p e l ( p r o m i s e ) , d e p i c t s h e r e t h e law as nuda lex
in a n a r r o w s e n s e , i.e. n o t t h e law " i n t h e fullness a n d w h o l e n e s s
of its t r u e c h a r a c t e r , b u t t h e law as seen a p a r t f r o m Christ"22**;
219 Cf. especially H. Hubner, Gesetz, p p . 2 8 f . , 7 8 ; similariy H. SchUer, Galater, p p . l 5 7 f .

220 Cf. H. Schlier, o.c., p . l 5 8 ; H.D. Betz, Galatians, p . 1 6 9 ; C.E.B. Cranfield, Tiomanj,
2, p . 8 5 8 ; F.F. Bruce, Galatians, p . l 7 7 ; H. Raisanen,Pau/, p p . I S l f . ; see also T. Cal-
lan, "PauUne Midrash: The Exegetical Background of Gal 3 , 1 9 b " , / B L 9 9 ( 1 9 8 0 )
5 5 0 - 5 5 4 . Contra H. Hubner, o.c, p . 2 8 . Hubner's interpretation of Gal 3,19-20 re
garding the role and nature of the angels in the promulgation of the law has been
repeatedly criticized; cf. D.R. de Lacey, in JStNT 4 ( 1 9 7 8 ) 7 1 ; U. Luz, in ThZ
3 5 (1979) 122;J.PlevnUt, in Bib 61 ( 1 9 8 0 ) 2 9 6 . H. Raisanen, o . c , p p . l S l L
221 CL T. CaUan, a . c , p . 5 5 4 ; A. van Diilmen, Theologie, pp.44L; R. Bring, Christus
und das Gesetz, p p . 7 3 - 7 8 , 9 5 ; C H . Giblin, "Three Monotheistic Texts in Paul",
CBQ 37 ( 1 9 7 5 ) 5 4 1 ; H. Schlier, o . c , p . l 5 8 ; F. Mussner, Galaterbrief, p.247 with
n . l 7 ; B.C. Wintle, Law, p.78 n . l 4 ; C.E.B. Cranfield, o . c , p . 8 5 8 ; F.F. Bruce, o . c ,
p p . 1 7 5 , 1 7 7 , 1 8 0 . Contra H . D . Liihrmann, Galater, p . 6 2 ; H. H u b n e r , o . c , pp.29L;
also U. WUckens, "Entwicklung", AfTS 28 ( 1 9 8 2 ) 1 7 2 .
2 2 i Most scholars interpret the mediator as referring to Moses; cL H. Hiibner, o . c , p.29;
H.D. Betz, o.c, p . 1 7 0 ; C.E.B. Cranfield, o . c , p . 8 5 8 ; R. CaUan, a . c , p p . 5 5 5 - 5 6 4 ;
B.H. Brinsmead, Galatians, p p . l l 6 L , 2 8 4 n.lO (referring to AssMos 1,14; 3 , 1 2 ;
Philo VitMos 3,19 and, with caution, Heb 8 , 6 ; 9 , 1 5 ; 1 2 , 2 4 ) . Others see in the me
diator the angel of the presence; cf. A. Vanhoye, "Un mediateur des anges en Ga 3 ,
19-20", Bib 59 ( 1 9 7 8 ) 4 0 3 4 1 1 , foUowed by F.F. Bruce, o . c , p . l 7 9 ; H . Raisanen,
o . c . p. 130.
2 2 3 This is unanimously acknowledged. H.D. Betz, o . c , p p . l 7 1 f . explains, for example,
that Paul describes here the mediator as the representative of a plurality in contrast
to God's oneness, that this plurality need not to be identified with the angels, and
that "Paul argues that anything that stands in contrast to the oneness of God is in
ferior. Since the concept of mediator presupposes by definition a plurality of part
ies, it is inferior and, consequently, renders the Torah inferior". Cf. simUarly U.
WUckens,a.c, p . l 7 2 ; B i l . Brinsmead, o . c , pp.l 16-118, 2 8 4 n . l l .
2 2 4 C.E.B. Cranfield, Romans, 2, p . 8 5 9 , quoting J . Caivin, Institutes of the Christian
Religion, 2.7.2.; cL also F.F. Bruce, Galatians, p . l 7 9 ; F. Hahn, "Gesetzesverstiind-
nis", ZNW 67 ( 1 9 7 6 ) 5 9 ; also B.C. WinUe, Law, p.78 w h o emphasizes that Paul's
main concern is not to demonstrate the inferiority of the law per se "but only that
the giving of the law did not alter the conditions of God's promise to Abraham".
( 5 ) t h e c h a r a c t e r i z a t i o n of t h e law as s t i p u l a t e d b y angels via a

m e d i a t o r has t o b e u n d e r s t o o d i n t h e c o n t e x t of t h e G a l a t i a n s '
c o n c e r n s regarding c i r c u m c i s i o n a n d t h e o b s e r v a t i o n of c e r t a i n
d a y s , m o n t h s , t i m e s , a n d y e a r s (cf. Gal 4,10)^^^.
As regards t h e f u n c t i o n of t h e J e w i s h law, Paul s t a t e s t h a t t h e
law was " a d d e d " in o r d e r t o c o n d e m n t h e transgressions as such^^^
u n t i l the c o m i n g of Christ ( v . l 9 b . c ) enclosing e v e r y t h i n g u n d e r sin
(v.22a) a n d k e e p i n g e v e r y b o d y in c u s t o d y u n t i l Christ ( w . 2 3 - 2 4 ) ,
a n d t h a t w i t h Christ's c o m i n g we are n o l o n g e r " u n d e r t h e l a w "
(v.25).
Scholars h a v e i n t e r p r e t e d t h e s e s t a t e m e n t s as signifying t h e
a b r o g a t i o n of t h e T o r a h w i t h Christ b e i n g t h e terminus ad quem
of t h e Torah227. This view has b e e n d i s p u t e d , however^^®. It
suffices h e r e t o p o i n t o u t t h a t Paul (1) d o e s n o t refer to a n e w
T o r a h w h i c h is t o b e given in t h e messianic age a n d t h u s t o b e
c o n n e c t e d w i t h C h r i s t ^ ^ , (2) w a n t s t o a v o i d t h e t o t a l s e p a r a t i o n
of t h e T o r a h (of Moses) a n d t h e p r o m i s e ( t o A b r a h a m ) in v . 2 1 a :
t h e l a w is n o t d i r e c t l y o p p o s e d t o t h e p r o m i s e , for t h e law was n o t
given b y G o d t o c r e a t e (!) life in a n d for t h e sinners (v.21) b u t
o n l y t o c o n d e m n sinners as sinners ( w . 2 3 - 2 4 ) ^ * ^ , (3) describes t h e
f u n c t i o n of t h e law in its salvation-historical significance a n d
necessity^*' as " p r i s o n w a r d e n " (v.23) a n d "slave a t t e n d a n t "
( v . 2 4 ) , (4) argues h e r e a n d in Gal as a w h o l e t h a t faith in J e s u s
225 Cf. M. Limbeck, Von der Ohnmacht des Rechts: Untersuchungen zur Gesetzeskritik
des Neuen Testaments, 1 9 7 2 , pp.93f. n.28 who points out that the Jewish tradition
attributed such regulations to the angels who gave them to Moses, referring to IQS
10,1-8; Jub 1,27.29; 2 , 1 . 2 5 - 2 6 . 2 9 . 3 0 ; 6 , 2 0 . 2 2 ; 15,25-28. He concludes that "wenn
die Galater diese Vorshriften ernst nehmen, folgen sie eigentlich dem GeheiB der
Engel - und damit war fiir Paulus die Moglichkeit gegeben, die Beobachtung
dieser Anordnungen mit dem friiheren Gbtzendienst der Galater zu identifizie-
ren" (p.94 n.28).
2 2 6 Thus taking xdpiv in the causal sense; cf. F. Mussner, Galaterbrief, p . 2 4 5 wdth n.5;
U. Wilckens, "Entwicklung", NTS 28 ( 1 9 8 2 ) 1 7 1 . Pace H.D. Betz, Galatians, pp.
164-167; H. Huhnet, Gesetz, p.27.
227 Cf. F. Mussner, o.c, p . 2 4 6 ; H. Hiibner, o.c, p . 3 4 ; B.C. WinUe, o.c, p p . I 0 5 - 1 0 7 ;
also F.F. Bruce, Galatians, p p . l 7 6 , I 8 2 f . , H. Raisanen,Paut pp.43f.
2 2 8 Cf. H.D. Betz, o.c, p.l 78f.;C.E.B. Cranfield, o.c, p p . 8 5 7 . 8 5 9 .
229 Cf. H.D. Betz, o.c, p . l 6 8 .
2 3 0 C f . U . WUckens, "Entwicklung", ATS 28 ( 1 9 8 2 ) 1 7 2 ; also B.C. Wintle, Lau;, p . 7 8 .
231 Cf. H.D. Betz, Galatians, p p . 1 6 5 , 1 7 8 who emphasizes that Paul was convinced of
the necessity of the Torah "even if this necessity consists of the negative role which
this Torah plays".
Christ is t h e sole c o n s t i t u t i v e basis for salvation ( a n d n o t t h e

T o r a h ) ^ ' ^ , (5) sees, c o n s e q u e n t l y , t h e T o r a h n o t as a b r o g a t e d ,
evil e n t i t y b u t as o u t s t r i p p e d in its specific s t r u c t u r e w h i c h c h a r a c
terizes its p o s i t i o n ante Christum crucifixum^^^, a n d , finally, (6)
leaves several q u e s t i o n s c o n c e r n i n g his t h e o l o g y of t h e law u n a n
s w e r e d a t this p o i n t i n this pericope^**.
T h u s , w e c o n c l u d e t h a t P a u l , in Gal 3 , 1 9 - 2 5 , d o e s n o t d e n y t h e
divine origin of t h e T o r a h , n o r d o e s h e a d v o c a t e t h e a b r o g a t i o n of
t h e T o r a h . R a t h e r , his s t a t e m e n t s , w h i c h h a v e t o b e u n d e r s t o o d
against t h e p o l e m i c b a c k g r o u n d of G a l , describe t h e law post
Christum as seen sine Christo. I t is this law w h i c h is inferior t o t h e
p r o m i s e , w h i c h is t e m p o r a r y , a n d w h i c h was u n a b l e t o p r o d u c e
life a n d r i g h t e o u s n e s s .
15.2.2. Gal 5,14. T h e s t a t e m e n t t h a t 6 ndq uoiioq is " f u l f i l l e d "
(n-eTrXtjpcjxat) in t h e o n e c o m m a n d m e n t of love r e s u m e s Paul's
t r e a t m e n t of t h e subject of t h e law ( 3 , 1 9 - 2 5 ) . It is generaUy agreed
t h a t 6 jrd? vdixoq d o e s n o t refer t o t h e s u m - t o t a l of t h e individual
p r e c e p t s of t h e T o r a h b u t t o t h e law as a whole^*^ as G o d ' s de
m a n d . T h e g n o m i c pass.perf. of ixXripoiv is crucial for a p r o p e r
u n d e r s t a n d i n g of Paul's t h o u g h t here^*^: t o " f u l f i l l " t h e law m e a n s
t o " d o " t h e law in t h e sense of iroieiv, irpdoaeii>, ipv'Kdaaeiv, i.e. t o
' p e r f o r m ' t h e law a n d t o m e e t its r e q u i r e m e n t s ^ * ' ' .
H.D. Betz wants to distinguish between the 'doing' of the Torah (Gal 5,3) and the
232 In this context Paul can speak of his death both to the law (Gal 2,19) and to the
c o s m o s (Gal 6 , 1 4 ) . Cf. H.D. Betz, o.c., p . l 7 9 .
2 3 3 Cf. F. Hahn, "Gesetzesverstandnis", ZNW 67 ( 1 9 7 6 ) 6 2 ; C.E.B. Cranfield, Ro
mans, 2, p . 8 5 9 ; similarly E.JiJngel.Paii/uJumfysjuf, ^ 1 9 7 9 , pp.59f.
2 3 4 Cf. H.D. Betz, o . c ; p p . l 7 5 f . ; G. Ebeling, Warheit, pp.268f.
235 Cf. BDR § 2 7 5 . 3 ; also H.D. Betz, Galatians, p . 2 7 5 ; F. Mussner, Galaterbrief, p . 3 7 0 ;
F.F. Bruce, Galatians, p . 2 4 1 ; H. Hiibner, "Das ganze und das eine Gesetz", KuD
21 ( 1 9 7 5 ) 2 3 9 - 2 5 6 ; idem, Gesetz, p p 3 7 f . ; U. Wilckens, "Entwicklung", NTS 28
( 1 9 8 2 ) 1 7 4 . Cf. also BM. Brinsmead, Galatians, p . l 19 w h o asserts that the issue in
Paul is the law as a whole, the law in principle.
2 3 6 Acknowledged by H. Hiibner, o . c , p.76 in his discussion of the parallel passage
R o m 13,8-10 but not consistently applied in h b treatment of Gal 5,14 where he
simply presupposes the meaning "to d o " ( p . 3 7 ) .
237 Cf. C.K. Barrett, Romans. p . 2 5 1 ; U. WUckens, Romer, 3 , 1 9 8 2 , pp.68,71 with
n . 3 9 3 ; H. Schlier, Galater, p . 2 4 4 ; F. Mussner, o . c , p . 3 7 0 (who rightly points out
that one should see no alternative between itkripoHv in the sense of 'fulfilling the
law' and 'doing' it, and n\r]poOv in the sense of summary and centre of purpose);
also U. WUckens,a.c., p . I 7 5 .
'fulfilling' of the Torah (Gal 5 , 1 4 ) 2 3 8 . However, he does not specify what nXripoOv
should mean in contrast to noielv. The notion of H. Hiibner that jrdc v6tio<; in Gal 5,
14 is a critical-ironic phrase which contrasts the quantitative fulfilment of the 'total
ity' of the law by the Christian with the Jewish quantitative fulfilment of all com
mandments of the Torah, i.e. that the whole Mosaic law is not (1) identical with the
'whole' law of the Christian (i.e. the commandment of love), thus differing drastically
from Paul's later view in R o m 13,9239_ has ê rejected. Paul wants to say in Gal
5 that only the Christian w h o is justified by faith is able t o fulfill the law, as it is
'summarized' in the law of love, "in Christ", and in the power of the Spirit (5,5-
6)240.
Paul states that the Christian who has received the Spitit, who
is "in C h r i s t " , and whose faith is working through love (5,5-6),
fulfills the T o r a h as a whole in the law of love (cf. Lev 19,18) as
the latter is the basic principle or common denominator of the
Torah24l.
The commandment of love is interpreted ^s^basic principle of the Torah in cormec
tion with the rabbinic practice of the bbo • The kelal is a technical term in the
context of legal discussions designating (1) a general term or principle in contrast to
the specific, or (2) a general rule in relation with the individual laws which are sum
med up in this rulc243. As the fte/a/is not a n 1STZ, and as \6yo<; in Gal 5 , 1 4 need not
mean "commandment", it is wrong to speak of a material reduction of the Torah to
a single commandment2't4 . j ^ c commemdment of love is interpreted as c o m m o n
denominator of the Torah in connection with the term dvaKe^paXatoOo'î in R o m
13,9: the law of love is of dominating significance in the total framework of the
ToTddi^^^. This term does not mean completion or reduction of a multiplicity t o a
unity, but concentrated reference of the various individual commandments to one
point of reference246
T h u s , Paul does not imply the total abrogation of the T o r a h
238 H.D. Betz, o . c , p . 2 7 5 .

2 3 9 H. Hiibner, o . c , p p . 3 8 , 7 6 - 7 8 .
2 4 0 Cf. U. Wilckens, Romer, 2, p.69 n . 3 8 3 ; idem, a . c , p . l 8 9 n.64. The view of Hub
ner that Gal 5 , 1 4 has nothing to do with R o m 13,8-10 has been criticized repeated
ly; cf. U. Luz, ThZ 3 5 ( 1 9 7 9 ) 1 2 3 ; J . Plevnik, Bib 61 ( 1 9 8 0 ) 2 9 6 . Gal 5 , 1 4 and
R o m 13,8-10 are usually related with each other;cL H.D. Betz, o . c , p.275 n.31.
241 On the law of love in Judaism cf. K. Berger, Gesetzesauslegung, 1, p p . 9 9 - 1 3 6 ; A.
Nissen, Gott und der Ndchste, 1 9 7 4 , p p . 2 2 4 - 2 4 4 , 3 8 9 - 4 1 6 .
2 4 2 CL F.F. Bruce, Galatians, p . 2 4 1 , quoting H.J. Schoeps, Pau/, p . 2 0 8 .
2 4 3 CL A. Nissen, o . c , p . 4 0 0 .
2 4 4 Contra H. Hiibner, Gesetz, p p . 3 8 L , 7 6 L , H. Raisanen, PauZ, pp.26L
245 CL U. WUckens, Romer, 2 , pp.68L
2 4 6 CL H. Schlier, in ThWNT 3 ( 1 9 3 8 ) 6 8 1 ; S. L y o n n e t , " U charite plenitude de la
loi (Rra 13,8-10)", Dimensions de la vie chritienne, ed. L. de Lorenzi, 1 9 7 9 , p . 1 5 6 ;
W. Schrage, Ethik, p . l 9 7 ; also H. Merklein, i n £ WAfr 1 ( 1 9 8 0 ) 197 w h o defines this
term in R o m 13,9 (with reference to Gal 5,14!) as summary of the law as a whole.
n o r its p a r t i a l r e d u c t i o n t o t h e c o m m a n d m e n t of love^*^ b u t as

serts t h a t t h e r e q u i r e m e n t of t h e e n t i r e law is " f u l f i l l e d " (perfect!)
b y t h e C h r i s t i a n w h e n h e m e e t s t h e o b l i g a t i o n of love^"*®. T h e l a w
fulfilled in love^*^ is n o t m e a n s of s a l v a t i o n , b u t has t o b e seen as
" t h e ethical c h a n n e l t h r o u g h w h i c h t h e n e w life in Christ flows " ^ ^ ° .
F r e e d o m f r o m t h e T o r a h is t o b e realized in t h e fulfilment of t h e
Torah.
F o r t h e C h r i s t i a n , living i n t h e S p i r i t , t h e c o n d e m n i n g law is a
p a s t e n t i t y w h i c h d o e s n o t a p p l y a n y m o r e , w h e r e a s t h e l a w p e r se
a n d as a w h o l e still applies a n d is t o t a l l y fulfilled w h e r e C h r i s t i a n s
c o m p l y with t h e o n e c o m m a n d m e n t of love. T h e T o r a h receives
its c o n t r o l l i n g c e n t r e t h e o n e law of love - o n t h e basis of t h e
247 Contra H. Halter, Taufe und Ethos: Paulinische Kriterien fiir das Proprium christ-
licher Moral, FThS 106, 1 9 7 7 , pp.119-121 w h o asserts a reduction or concentration
of the Torah to the love of one's neighbour: the Torah has ceased to be the ultimate
criterion for God's will but has b e c o m e a "Fundgrube" of the will of God whose
superior criterion is now "die Zuwendung Gottes zum Menschen durch und in Jesus
Christus" ( p . l 2 1 ) . There is an unresolved ambiguity in Halter's position: o n the one
hand he rejects the notion that the claims of the law have b e c o m e irrelevant for the
Christian ( p . l 2 0 ) , and on the other hand he asserts that for the Christian the law
stands under the 'crisis' of the superior motivating criterion of God's love express
ed in Christ ( p . l 2 1 ) .
248 Cf. O. Merk, Handeln aus Glauben: Die Motivierungen der paulinischen Ethik, 1 9 6 8 ,
pp.9f.,70,74 w h o asserts that "in der irmeren Bezogenheit von Gottes Liebeshan-
deln und dem Liebesdienst der Gemeinde ist die Stellung des Gesetzes fiir den
Christen fixiert. Die Totalitat des Gesetzes . . . wird zusammcngefafit in der To-
talitat der Selbstpreisgabe . . . , und so ist mit dem Hinweis auf das Gesetz als Begriin
dung fiir sein Tun dem Christen die Moglichkeit genommen, seinen Liebesdienst im
Sinne eines Kara odpKa . . . zu t u n " (p.70). Cf. also H. Ridderbos, Paul, p p . 1 5 5 ,
2 8 2 ; W.G. Kiimmel, Theologie. p p . l 6 4 f . , 2 0 2 ; A. van Diilmen, Theologie, pp.60f.;
W. Schiage, Ethik, p . 1 9 8 ; U. Wilckens, "Entwicklung", A^rS 28 ( 1 9 8 2 ) 174f.
249 T.J. Deidun, Mew Covenant Morality in Paul, AnBibl 8 9 , 1 9 8 1 , p p . 1 5 0 - 1 8 7 is ambi
guous concerning the role of the law for the Christian as regards Gal 5,14: o n the
one hand he states that God's demands expressed in the law are not laid aside but
are 'fulfilled' in God's love which has been given t o the Christian ( p p . l 5 3 f . ) and
that Christian love does not constitute an ethical norm which replaces the con
text of God's demand ( p . l 6 8 ) , and on the other hand he asserts that, for Paul, the
law is "a privileged (but not the only one) means of supporting and illustrating
ethical claims t o which he believes ~ o n grounds which have nothing to do with the
Law as such - the Christian is liable" ( p p . l 5 9 f . ) .
2 5 0 C.K. Barrett, Romans, p.251 discussing R o m 13,10 and referring to Gal 5 , 1 4 ; cf.
also S. Lyonnet, "Charite", 1 9 7 9 , p p . 1 5 8 - 1 6 3 . H.D. Betz, Galatians, p . 2 7 5 is surely
right when he asserts that "the commandment to love functions in Paul's theology
in a different way compared with the commandments to do the Torah in Jewish
theology".
c e n t r a l p o i n t of view of faith in t h e crucified a n d e x a l t e d L o r d

J e s u s Christ. F r o m this foUows t h a t n o t a h c o m m a n d m e n t s of t h e
T o r a h r e t a i n their validity. B u t t h e T o r a h as s u c h a n d as a w h o l e is
not abrogated^^'.
15.2.3. Gal 6,2. Paul's s t a t e m e n t " b e a r o n e a n o t h e r ' s b u r d e n s ,

a n d b y d o i n g so y o u wih fulfih t h e law of C h r i s t " (dvanX-npoioeTe
TOP u o f i o v TOV X p t a r o u ) has p u z z l e d m a n y s c h o l a r s , as it seems t o
a d v o c a t e w h a t Paul r e j e c t e d e a r h e r , viz. t h a t t h e C h r i s t i a n s a r e t o
k e e p t h e law. T h e key t e r m is fo/uo? TOV X p t a T o v w h i c h is m o s t l y
i n t e r p r e t e d in t e r m s of a p o l e m i c i n t e n t i o n of Paul's p a r t w h o is
said t o use tôjuoc h e r e h o m o n y m o u s l y for J e s u s ' e t h i c a l t e a c h i n g
or J e s u s ' w a y from t h e kenosis t o t h e cross^^^^ jê command
m e n t of l o v e ^ ^ ' , or t h e C h r i s t i a n i m p e r a t i v e in its totality^^*.
T a k i n g i n t o c o n s i d e r a t i o n t h e w i d e r c o n t e x t of this s t a t e m e n t
251 Cf. U. Wilckens. "Entwicklung", NTS 28 (1982) 173-175. He states that the cultic
(4,10) and ritual (2,14) commandments of the Torah are therefore to be regarded
as abrogated (p. 1 7 5 ) . We prefer not to speak of abrogation which carries the sense
of repealing or doing away wdth the law: Christ has ftilly met the requirements of
the Torah as way to salvation and is therefore the only way to salvation. The Torah
in its cultic and ritual aspects as way to salvation has been fully realized by Christ
and was hence replaced by faith in Christ.
252 Cf. E. Bammel, "N(iMO<r Xpiorou", TU 88 (1964) 120-128; A. van Diilmen, Theo
logie, pp.66f.; F. Mussner, Galaterbrief, p 3 9 9 ; D. Liihrmarm, Galater, pp.96f.;
F.F. Bruce, Galatians, p . 2 6 I ; H. Schurmann, " G e s e u " , 1 9 7 4 , p p . 2 8 9 - 2 9 4 ; E.M.
Young, "Law of Christ", SBT 7 (1977) 3 1 - 4 2 ; also B J l . Brinsmead, Galatians,
1982, pp.173-178 who regards the "law of Christ" as heading of Gal 5-6 which
develop the dominical saying recorded in 5,14. For a critique of the view that the
"law of Christ" refers to cui early codification of the teaching of Christ cf. B.C.
mnHc,Laxjv. 1977, p p . 2 9 9 - 3 2 1 .
253 Cf. W. Schrage, Einzelgebote. p p . 9 9 f . 2 5 0 ; D.A. Stoike, The Law of Christ': A
Study of Paul's Use of the Expression in Galatians 6,2, Th.D.Diss. School of
Theology at Claremont, 1 9 7 1 , passim; H. Schurmann, Orientierungen am Neuen
Testament, 1978, p p . 3 3 - 3 7 , 9 6 ; J . F . Collange, De Jesus d Paul: L'ethique du Nou
veau Testament, 1980, p p . 6 0 L ; V. Schnelle, Gerechtigkeit, 1 9 8 3 , pp.63L
2 5 4 Cf. F. Mussner, o.c, p . 2 8 5 ; G. Strecker, "Autonome Sittlichkeit und das Proprium
der christUchcn Ethik bei Paulus", ThLZ 104 ( 1 9 7 9 ) 8 7 2 ; B.C. WinUe, o . c . pp.
224f. with n.75 (recognizing only a formal similarity with the Torah the aspect
of obligation in Christ's b o d y ; he does not even discuss the possibility of a material
correspondence with the Torah, as qualified by Christ); H. Schiirmaim, o . c , p.37
("wie es entgegentritt in der Lehrtradition der Kirche"); A. Feuillet, "Loi de Dieu",
NovTest 22 ( 1 9 8 0 ) 43-57 (asserting that the "law of Christ is "I'imperatif moral qui
decoule de I'indicatif baptismal". p . 6 1 ) , H. Raisanen, Paul, pp.77-82 ("the way of
life characteristic of the church of Christ", p.82).
w h i c h has t o be l i n k e d w i t h Gal 5 , 6 . 1 4 , we u n d e r s t a n d voiioq TOV

XpioTov as r e f e r e n c e t o t h e T o r a h as defined a n d qualified b y
Christ^sS; (1) in 5 , 1 4 w / i o c clearly refers t o t h e T o r a h ; (2) t h e
t e r m 070777? relates 5 , 1 4 t o 5 , 6 ; (3) t h e d e c l a r a t i o n iv XpioTtp
'\r\aov is t h e crucial h e a d i n g of 5,13ff. w h i c h e x p l i c a t e s t h e thesis
of 5 , 6 ; (4) in 5,6 iv Xpiarco 'Irioov is p a r a l l e l t o (iv) nvevpaTi in
5,5 w h i c h is again e x p l i c a t e d i n 5,13ff.; (5) t h u s , t h e love of t h e
b r o t h e r is f o u n d e d in t h e love of Christ ( 2 , 2 0 ) a n d r e s u h s from t h e
gift of t h e Spirit ( 5 , 1 6 . 2 2 f f . ) ; (6) c o n s e q u e n t l y t h e law can a n d
s h o u l d b e fulfilled^^ b y t h e r i g h t e o u s iK nioTeojq Xpiarov w h o is
i v XpioTcb a n d g u i d e d iv nuevpaTi: this h a p p e n s w h e n h e p r a c t i c e s
drydnr} w h i c h consists in b e a r i n g o n e a n o t h e r ' s b u r d e n s ^ ^ . As " l a w
of C h r i s t " , t h e T o r a h is a posteriori t h e m e a s u r e a n d s t a n d a r d of
t h e C h r i s t i a n life^^^.
It is n o t i m p o s s i b l e t o derive t h e a c t u a l t e r m i>6fio<; TOV Xpiarov
f r o m t h e G a l a t i a n o p p o n e n t s w h o m i g h t h a v e l i n k e d Christ w i t h
t h e messianic T o r a h ^ ® a n d t h u s c o m b i n e d o b e d i e n c e t o Christ
256 Cf. E. Jungel, Paulus und Jesus, 5 l 9 7 9 , p . 6 1 ; A. van Diilmen, Theologie, pp.66-
6 8 ; U. WUckens, Romer, 1, p . 2 4 5 ; H. Schlier, Grundzuge, p . 9 4 ; H.D. Betz, Gala
tians, pp. 1 6 6 , 1 7 9 , 2 2 9 f.; and especiaUy U. WUckens, "Entwicklung", NTS 28
( 1 9 8 2 ) 176f. SimUarly also F. Hahn, "Gesetzesverstandnis", ZNW 61 (1976) 5 7 .
It is interesting to note that H. Hiibner, G w e i z , does not deal with this phrase: he
treats Gal 6,2 orUy with regard to the term Td/3aprf (pp.82f.,86f.); when he quotes
E. Jiingel he accepts his view only with regard to R o m 8,2 ( p . 1 2 9 ) . U. Schneiie,
Gerechtigkeit, p. 195 n.274 discards Hahn's view without giving arguments.
2 5 6 The reading of the future tense /u/avXripojaeTe in (p46) B G and in most ancient
versions is t o be preferred to the aoramp. dvanXripwaare ( N A C D^r K) o n the
basis of attestation and transcriptual probability; cf. B.M. Metzger, Textual Com
mentary, p . 5 9 8 ; also F. Mussner, Galaterbrief, p.398 n . 2 3 ; H.D. Betz, o.c, p . 2 9 9 ;
F.F. Bruce, Galatians, p . 2 6 1 .
267 Cf.U.WUckens,a.c., p p . l 7 5 f . ; H.D. Betz, o.c, p . 3 0 0 ; also B.H. Brinsmead, Gala
tians, p p . 1 7 7 - 1 8 0 w h o is, however, not totaUy clear as t o his interpretation of
"law" here: he does not explain whether "law" refers only to Jesus' ethical teach
ing, taken up by the opponents and by Paul, or whether it includes the Torah, as
under the Lordship of Christ (p. 180) as well.
258 Cf. E. Jungel, o.c, p.61 n.l stating that "statt in lege (sub lege) lebt der Christ
cum lege"; O. Merk, Handeln, pp.76f. asserting that the "law of Christ" is the law
which Christ has fvUfiHed for us and which is therefore the "law of the Spirit of
life in Christ J e s u s " ( R o m 8,2) which demands in the Spirit and can be fulfilled
(only) in the Spirit.
259 Cf. H.D. Betz, Galatians, pp.300f.; U. WUckens, "Entwicklung", NTS 28 ( 1 9 8 2 )
176, foUowing W.D. Dames.Paul, p p . 6 9 - 7 4 , 1 4 2 - 1 4 5 , 1 7 4 - 1 7 6 ; idem, Torah, pp.91f.;
H.J. Schoeps, Paul, pp.172f., also B J l . Brinsmead, Galatians, p p . 1 7 5 - 1 7 7 . WUckens
admits that the Jewish notion of a messianic Torah does very probably not go back
w i t h o b e d i e n c e t o t h e J e w i s h T o r a h . This t h i n k i n g is r e f u t e d b y
Paul since Gal 5 , 1 3 , asserting t h a t (1) f r e e d o m from t h e law is t h e
o b l i g a t i o n t o fulfill t h e law in t e r m s of t h e law of l o v e , t h a t (2)
t h e law of love is t o b e m a d e specific o n t h e basis of t h e love of
t h e crucified Christ in t e r m s of t h e t r e a t m e n t of Christians w h o
have sinned.
15.2.4. ICor 7,19. W h e n Paul s t a t e s , in t h e c o n t e x t of a discus

sion of C h r i s t i a n f r e e d o m ( 7 , 1 7 - 2 4 ) , t h a t " c i r c u m c i s i o n is n o t h i n g
a n d u n c i r c u m c i s i o n is n o t h i n g , b u t t h e k e e p i n g ( T i ? p i ? a K ) of G o d ' s
c o m m a n d m e n t s {ivroXdov)", h e i m p h e s t h a t even for G e n t i l e
C h r i s t i a n s t h e k e e p i n g of t h e c o m m a n d m e n t s of t h e T o r a h has a
p o s i t i v e significance^®". T h e ivToXai deov s h o u l d b e i n t e r p r e t e d in
t e r m s of t h e c o m m a n d m e n t s of t h e J e w i s h law^®' r a t h e r t h a n in
t e r m s of C h r i s t i a n ' r u l e s ' o f t h e n e w hfe^®^^ as Paul's s t a t e m e n t o b
viously carries a r a t h e r p o l e m i c t o n e . As a result of G o d ' s K\r}aiq
( 7 , 1 7 . 2 0 ) , t h e T o r a h is m o d i f i e d in a r a t h e r essential r e s p e c t , i.e.
insofar as t h e T o r a h e s t a b h s h e s t h e salvation-historically r e l e v a n t
d i f f e r e n c e b e t w e e n J e w s a n d G e n t i l e s . B u t at t h e s a m e t i m e t h e
c o m m a n d m e n t s of t h e T o r a h , as c o m m a n d m e n t s of G o d , a r e n o t
o n l y declared as b i n d i n g b u t p r o n o u n c e d as 'fulfillable' o n l y a n d
specifically iv Xpiart^^^^.
O b v i o u s l y Paul describes t h e s i t u a t i o n a n d life of t h e C h r i s t i a n :
t h e m a t e r i a l parallels in Gal 5 , 6 ; 6 , 1 5 e x p l a i n t h e riipTjaK in t e r m s
of t h e itLoTiq w h i c h expresses itself t h r o u g h d ^ d T T T j ( 5 , 6 ) a n d m
t e r m s of t h e Kaivri Kriaiq (6,15)^®^. T h e fact t h a t P a u l refers t o
to the 1st century A . D . By way of contrast cf. M. Hengel, "Zwischen Jesus und
Paulus", ZThK 72 ( 1 9 7 5 ) 191f. who claims that Gal 6,2 shows the original tradi
tion-historical origin of Paul in the Christian Jewish-Hellenistic drcle around Steph
en.
2 6 0 This is seen cleariy by U. Wilckens, a . c , p . 1 5 8 ; also H. Riesenfeld, Art. "rripnoK",
ThWNT 8 ( 1 9 6 9 ) 146.
261 Cf. U. Wilckens, a.c, p . l 5 9 ; H. Raisanen, Paul, p . 6 8 ; also H. Riesenfeld, ibid.;
O. Merk, Handeln, p . l 10; obviously also W. Schrage, Ethik, p . l 9 7 .
2 6 2 Cf. C. Senft, 1 Corinthiens, p . 9 7 ; W.F. Orr,J.Av Walter, / Connt/iians, p . 2 1 6 ; also
C.K. Barrett, First Corinthians, p. 169 explaining it as "the will of God as disclosed
in his S o n " ; and seemingly W. Schrage, o . c , p . l 7 8 . Also T.J. Deidun, Morality,
1 9 8 1 , p. l 60 w h o does not want to exclude the possibility, however, that the "com
mandments of G o d " might "coincide (at least in part) with the impositions of the
Law".
2 6 3 CL U. WUckens, "Entwicklung", A^rS 28 ( 1 9 8 2 ) 159.
2 6 4 CL G. Schrenk, in ThWNT 2 ( 1 9 3 5 ) 5 4 9 ; H. Riesenfeld, in ThWNTS (1969) 146;
t h e fulfilment of t h e c o m m a n d m e n t s of t h e T o r a h as e t h i c a l
r e a h t y of t h e C h r i s t i a n e x i s t e n c e as a m a t t e r - o f - c o u r s e is n o real
c o n t r a d i c t i o n t o his m o r e ' d i a l e c t i c ' s t a t e m e n t s o n t h e law in Gal
a n d R o m . T h i s fact c a n b e e x p l a i n e d (1) o n t h e basis of t h e c e n t r a l
i m p o r t a n c e of c o n v e r s i o n as radical m o r a l t u r n from evil t o t r u e
r i g h t e o u s n e s s (cf. I C o r 6 , 9 - 1 1 ) , a n d (2) w i t h t h e r e f e r e n c e t o t h e
fact t h a t t h e d o c t r i n e of j u s t i f i c a t i o n of G a l a n d R o m supplies t h e
s u b s t a n t i a t i n g c o n t e x t of this ethical tum^®^.
15.2.5. ICor 9,19-23. In this pericope^®^ Paul e x p l a i n s his

iXevdepia ( 9 , 1 ) as a p o s t l e w h i c h enables h i m t o r e l i n q u i s h t h e
right t o m a i n t e n a n c e (vv.7ff.) a n d t o b e c o m e d&ovXoq for all p e o
ple in t h e c o n t e x t of his m i s s i o n a r y e n t e r p r i s e in o r d e r t o lead
m a n y t o Christ ( v . 1 9 ) . T h i s m i s s i o n a r y p r i n c i p l e is t h e n illustrated
b y his b e h a v i o u r t o w a r d s J e w s a n d Gentiles ( w . 2 0 - 2 1 ) a n d b y his
b e h a v i o u r t o w a r d s w e a k Christians ( v . 2 2 a ) . In b o t h cases Paul
w a n t s t o e m p h a s i z e his p e r s o n a l a d a p t i o n t o chfferent p e o p l e in
different s i t u a t i o n s . T o t h e J e w s , Paul b e c o m e s a J e w , i.e. " t o
t h o s e u n d e r t h e l a w (vno i>6iJ.oi>) as o n e u n d e r t h e l a w {vnd vonof)"
(v.20a) even t h o u g h , as a C h r i s t i a n , he is " n o t u n d e r t h e l a w " (v.
2 0 b ) . In t h e s a m e m a n n e r h e b e c o m e s t o t h e lawless (dvofioi) o n e
w h o is lawless {dvoîoq, v.2 l a ) even t h o u g h as a C h r i s t i a n h e is
" n o t l a w l e s s " , i.e. n o t o u t s i d e of t h e l a w of God^®' b u t w i t h i n t h e
law of C h r i s t (JUT? cbv dvojioq deov dXX'ivvoiioq Xpt0ToO, v . 2 1 b ) .
Paul refers h e r e t o t h e J e w i s h T o r a h in its f u n c t i o n as c r i t e r i o n of
t n e salvation-historical d i f f e r e n t i a t i o n b e t w e e n t h e J e w s w h o have
t h e l a w a n d t h e G e n t i l e s w h o d o n o t have t h e law^®*.
C.K. Barrett, First Corinthians, p . l 6 9 ; U. Wilckens, a.c., p . l 5 8 (referring also to

Rom 2 , 1 3 ; 8 , 4 ; 13,8-10; Gal 5,17).
2 6 5 Cf. U . WUckens,o.c., p . 1 5 9 .
2 6 6 Cf. G. Bomkamm, "Das missionarische Verhalten des Paulus nach IKor 9, 19-23
und in der Apostelgeschichte", ( 1 9 6 6 ) , Geschichte und Glaube, 2, Gesammelte Auf-
satze 4 , 1 9 7 1 , p p . 1 4 9 - 1 6 1 , here 149-153; C H . Dodd, "'EPVO/JO? XpiCTToii"(1953),
More New Testament Studies, 1 9 6 8 , p p . 1 3 4 - 1 4 8 ; G. Galitis, "Das Wesen der Frei
heit: Eine Untersuchung zu 1 Kor 9 und seinem Kontext", Freedom and Love,
1 9 8 1 , p p . 1 2 7 - 1 4 1 , here 136f.; and especially U . WUckens, a.c, p p . l 5 9 f . whom we
foUow in our analysis.
267 Clearly referring to the Mosaic Torah. Contra A. FeuUlet, "Loi de Dieu", NovTest
22 ( 1 9 8 0 ) 4 1 L w h o assumes that "law o f G o d " means "toute loi divine positive".
268 CL R o m 2 , 1 2 . 1 4 . CL H. U e t z m a n n , Korinther, p . 4 3 ; C.K. Barrett, First Corinth
ians, p.2l2;V.Wilckens, Romer, l , p . l 3 2 ; M . Limbeck, i n £ W W r i ( 1 9 8 0 ) 2 5 4 .
W i t h regard t o Paul's r h e t h o r i c a l l y p o l i s h e d s t a t e m e n t in a n ad

versative parallelismus membrorum, t h r e e o b s e r v a t i o n s are of para
m o u n t significance. First, vofioq s t a n d s always for t h e T o r a h , o t h e r
wise t h e e l a b o r a t e parallelism b e c o m e s r a t h e r imprecise^^^.
S e c o n d , in this w a y t h e i n c o n g r u e n c e of MI7 <î> avroq i>n6
vdfxov {v.20h) over against jirj cju dvoiJiO<; deov d\\'iuuoiJiO<;
XpioTOv ( v . 2 1 b ) takes o n a specific m e a n i n g ; t h e genitive i J e o i ; is

n o t m e a n t t o distinguish t h e l a w of G o d f r o m t h e T o r a h as l a w of
M o s e s , b u t r a t h e r e m p h a s i z e s t h a t Paul w h o is n o t u n d e r t h e
d o m i n i o n ( i n o l ) of t h e T o r a h has y e t b y n o m e a n s left t h e r e a l m
of t h e T o r a h as God's T o r a h b u t is, as a C h r i s t i a n , r a t h e r 'witfiin'
t h e T o r a h , viz. t h e T o r a h as c o n t r o l l e d ( a n d t h u s qualified) b y
Christ270.
T h i r d , as a result t h e o t h e r i n c o n g r u e n c e b e c o m e s u n d e r s t a n d
a b l e ^ ^ ' : t h e J e w s are " u n d e r t h e law"(t;7r6 votxov), i.e. c o n t r o l l e d
b y t h e law as slave-holder a n d in n e e d of l i b e r a t i o n , a n d t h e (Gen
tile!) Christian is " i n t h e l a w " {evvopoq), i.e. in t h e r e a l m of t h e
l a w as c o n t r o l l e d b y Christ^''^.
Consequendy, the phrase e v v o i i o q X p i a r o v ( w h i c h has t o be
linked with Gal 5,14; 6,2; R o m 3 , 3 1 ; 8 , 2 - 4 ) " * characterizes the
269 Cf. C.K. Barrett, o.c, p p . 2 1 2 - 2 1 4 ; A. van DMrnen, Theologie, p . l 2 3 with n . l 6 2 ;

U. Wilckens, "Entwicklung", ATTS 28 ( 1 9 8 2 ) 160. Contra H. Conzelmann, Korinth-
erbrief, p . 1 9 0 ; C.H. D o d d , " %vvoiio<; Xpiarov", passim; C. Senft, 1 Corinthiens,
p . 1 2 4 ; H. Balz, in EWNT 1 ( 1 9 8 0 ) H l S f . and others w h o interpret v6no<; in v.21b
as "uneigentlich gebraucht" (H. Conzelmarm, Korintherbrief, p . l 9 0 ) in terms of
"the divine imperative to which he is subject" ( T J . Deidun, Morality, p . 2 1 0 n . l 7 7 ) .
2 7 0 Cf. U. WUckens, "Entwicklung", A'rS 28 ( 1 9 8 2 ) 1 6 0 ; a l s o H . Ridderbos, ftiuA pp.
284f. Contra H. Lietzmann, Korinther, p . 4 3 ; C.H. D o d d , " "Ecwpiixr XptaToiJ", p p .
9 6 - 1 1 0 ; B.C. WinUe, Law, p . 2 6 3 ; A FeuUlet, "Loi de Dieu", NovTest 2 2 ( 1 9 8 0 ) 4 2 -
57 w h o see v6p.o<; in v.21b as reference to a 'new law' in terms of Jesus' ethical
teaching or example, or as general Christian morals. We cannot follow U. Schneiie,
Gerechtigkeit, 1 9 8 3 , pp.5 if. who believes that Paul makes no basic statements on
the significance of the law in ICor 9,20-22 but simply describes the paradoxical
nature of the apostle's missionary existence, taking the law oiUy as an example. The
exegesis of H. Raisanen, Paul, p.81 is unsatisfactory: he states that v.21 simply
asserts "that Paul is bound by God's wUl which, again, has something to do with
Christ".
271 Note the remark of C.K. Barrett, First Corinthians, p . 2 1 2 that v.21 is "one of the
most difficult sentences in the epistle".
2 7 2 Cf. U. WUckens, a.c, p . l 6 0 asserting that the Torah itself as God's law is not re
moved and that Christ is not the antipode of the Torah but its Lord; cf. also H.
SchUer, Grundzuge, p.94. The term €vuono(; Xpiarov is gen. separationis,cl.BDK
§ 182.4.
273 Cf. C.K. Barrett, o.c, p . 2 1 3 ; U . WUckens,a.c, p . l 6 0 .
C h r i s t i a n e x i s t e n c e " i n C h r i s t " as hfe in the r e a l m of t h e T o r a h as

c o n t r o l l e d (and fulFdled) b y Christ.
15.2.6. 2Cor 3,4-18. P a u l ' s d e s c r i p t i o n of his a p o s t o l i c m i n i s t r y

a n d t h e m i d r a s h i c treatise o n t h e l e t t e r a n d t h e spirit a n d o n t h e
old a n d t h e n e w c o v e n a n t (cf. E x 3 4 , 2 8 - 3 5 ; J e r 3 8 , 3 1 - 3 4 ; Ez 3 6 -
37) has b e e n o f t e n discussed^^*. T h e s c o p u s of this p e r i c o p e is
d o u b t l e s s t h e e l a b o r a t i o n of t h e f u n d a m e n t a l difference b e t w e e n
t h e p r o c l a m a t i o n of t h e law in t h e s y n a g o g u e a n d t h e a p o s t o l i c
p r o c l a m a t i o n of Christ. I.e. it describes the de facto {not de jurel)
difference b e t w e e n t h e m i n i s t r y of Moses w h o s e p r e a c h i n g wa.s n o t
believed as it was a d d r e s s e d t o d e a d h e a r t s — t o p e o p l e w h o (mis-)
u s e d t h e law in a legalistic m a n n e r — a n d t h e m i n i s t r y of Paul
w h o s e p r e a c h i n g led t o t h e salvation of t h e C o r i n t h i a n s (con-
text!)275.
T h e following o b s e r v a t i o n s can b e m a d e . First, in w . 4 - 6 Paul
describes his apostoUc m i n i s t r y in t e r m s of t h e KaLVfj 5iai?jj/cTj
w h i c h is qualified n o t b y t h e " l e t t e r " b u t b y t h e " s p i r i t " . W i t h o u t
e n t e r i n g i n t o a d e t a i l e d analysis^^^, we observe t h a t ypdiifia has to
b e u n d e r s t o o d in t e r m s of t h e J e w s ' legalistic (mis-) use a n d inter
p r e t a t i o n of t h e T o r a h , w h i c h b e c o m e s manifest o n l y in t h e con-
2 7 4 Besides the comraenUrics cf. M. Rissi, Studien zum zweiten Korintherbrief,

A T h A N T 5 6 , 1 9 6 9 , p p . 2 2 - 4 1 ; J.D.G. Dunn, "2 Corinthians 3,17 - 'The Lord is the
Spirit' ", JThS 21 ( 1 9 7 0 ) 3 0 9 - 3 2 0 ; J . F . CoUange, Enigmes de la deuxieme epitre
de Paul aux Corinthiens. SNTS MS 1 8 , 1 9 7 2 , p p . 5 6 - 1 2 5 ; C.J.A. Hickling, "The
Sequence of Thought m 2 Corinthians Chapter Three", NTS 21 ( 1 9 7 4 ) 3 8 0 - 3 9 5 ;
B.C. WinUe, Uw, 1 9 7 7 , p p . l 1 5 - 1 2 1 ; R.S. R a y b u m , The Contrast Between the Old
and New Covenants in the New Testament, Ph.D.Diss. Aberdeen University, 1 9 7 8 ,
p p . 3 0 2 - 3 9 6 ; A.T. Hanson, "The Midrash in 2 Corinthians 3" JSNT 9 ( 1 9 8 0 ) 2-28;
J.A. Fitzmyer, "Glory Reflected on the Face of Christ (2Cor 3,7-4,6) and a Pales
tinian Jewish M o t i f , ThSt 4 2 ( 1 9 8 1 ) 6 3 0 - 6 4 4 ; E. Richard, "Polemics, Old Testa
ment, and Theology: A Study of 2Cot 3,1-4,6", RB 8 8 ( 1 9 8 1 ) 3 4 0 - 4 6 7 ; P. von der
Osten-Sacken, "Geist im Buchstaben: V o m Glanz des Mose und des Paidus",
( 1 9 8 1 ) 2 3 0 - 2 3 5 ; T.E. Provence, " 'Who is Sufficient for these Things?': A n Exege
sis of 2CorinUuans 2,15-3,18", NovTest 2 4 ( 1 9 8 2 ) 5 4 - 8 1 ; U. WUckens, "Entwick
lung", OTS 28 ( 1 9 8 2 ) m-l6l;V.Schneae,Gerechtigkeit, I98S,pp.50L
275 CL particulariy R.S. Rayburn, o.c, pp.302-328 and passim w h o emphasizes that
Paul does not contrast the Old/New Testaments or the law/the Gospel.
2 7 6 On w . 4 - 6 cL J . F . CoUange, o.c, pp.56-66; H. Baum, Mut, 1 9 7 7 . p p . 1 2 3 - 1 4 0 ; R.S.
R a y b u m , o.c, p p . 3 2 9 - 3 5 1 ; E. Richard, a.c., p p . 3 4 9 - 3 5 1 ; T.E. Provence, a.c., pp.
62-68.
t e x t of t h e reality of t h e Ttvevna , r a t h e r t h a n as s i m p l e e q u i v a l e n t
of t h e T o r a h as s u c h ^ " .
We agree with H. Hiibner when he writes that -ypcuiim "nicht das Gesetz schlechthin
als in sich todbringend artikuliert . . . s o n d e m insofern es nur auf Stein bzw. mit
Buchstaben geschrieben ist und darauf harrt, auf T a f e l n , die fleischeme Herzen sind'
(= 'Brief Christi', 3,3) geschrieben zu werden. Das Gesetz ist also auf Geist hinange-
legt. Es ist aber ypofifia, insofern ihm der Jude falsch begegnet"278_
I t is w r o n g t o a s s u m e t h a t Paul implies h e r e t h e a b r o g a t i o n of
t h e old law a n d t h e o l d d i s p e n s a t i o n as having b e e n a b o l i s h e d b y
t h e n e w covenant^^^. Moses is n o t (!) e m p l o y e d as r e p r e s e n t i n g
t h e m i n i s t r y of t h e O T or t h e m i n i s t r y of t h e ' l a w ' (as o p p o s e d t o
the Gospel)280.
S e c o n d , in vv.7-11 Paul c o m p a r e s t h e " g l o r y " of t h e old a n d
t h e n e w c o v e n a n t s , using t h r e e t i m e s t h e qal va-homer (a minori
ad majus)^^^. Even t h o u g h Paul p o i n t s o u t t h a t t h e 5dâ of t h e
m i n i s t r y (1) of Moses "is b e i n g d o n e a w a y " {KaTapyoviiePT], v.7;
cf. v . l l ) it is i m p o r t a n t t o n o t e t h a t 5 6 | a is still a s c r i b e d t o t h e
m i n i s t r y of Moses a n d t h a t this S b ^ a is n o t r e g a r d e d as d o n e a w a y
y e t ^ ^ . T h e c o n t r a s t b e t w e e n Moses a n d Paul is n o t a c o n t r a s t be
t w e e n " n o g l o r y " a n d " g l o r y " , n o r even b e t w e e n t h e f u n c t i o n s of
t h e t w o " g l o r i e s " , b u t b e t w e e n a g r e a t e r a n d a lesser glory^®*.
277 Cf. C.K. Barrett, Second Corinthians, 1 9 7 3 , pp.112f.; R. Buhmaim, Zweiter Korin
therbrief, 1 9 7 6 , p.80; M. Rissi, Studien, p p . 1 3 2 - 1 3 4 ; J . F . CoUange, £ n ^ m e j , pp.
64f.; R.S. R a y b u m , Contrast, p p . 3 2 9 - 3 5 1 ; T.E. Provence, "Exegesis", NovTest 24
( 1 9 8 2 ) 65-68 (misrepresenting the position of R. Bultmarm o n p.64 with n.29!);
also C.E.B. Cranfield, Romans, 1, pp.339f.; 2, p . 8 5 4 ; U. Wilckens, "Entwicklung",
NTS 28 ( 1 9 8 2 ) 1 6 2 .
2 7 8 H. Hubner, Art. "yp6mia",EWNT 1 (1980) 623.
279 Contra J.D.G. Dunn, "2 Corinthians 3,17", JThS 21 ( 1 9 7 0 ) 310f.; A. Feuillet,
"Loi de Dieu", NovTest 22 ( 1 9 8 0 ) 6 3 ; T J . Deidun, Afora/iiy, pp.203,206f., and
others.
2 8 0 Emphasized by R.S. R a y b u m , o.c, p.351 pointing out that even the ministry
which provokes TpdAi^ is treated positively by Paul ( p . 3 4 8 ) .
281 On w . 7 - 1 1 cf. J . F . Collange, o . c , p p . 6 7 - 8 4 ; R.S. R a y b u m , o.c, p p . 3 5 2 - 3 5 5 ; T-.E.
Provence, a . c , p p . 6 8 - 7 3 .
2 8 2 Emphasized by P. von der Osten-Sacken, "Gcin", EvTh 41 ( 1 9 8 1 ) 2 3 1 pointing to
the four praesenta in w . 7 . 1 1 . 1 3 . 1 4 . The participle Karapyovnevrjv in v.7 is a pre
sent participle; cf. J . F . Collange, Enigmes, p . 7 6 ; R.Bultmatm, Zweiter Korinther
brief, p.83 w h o sees it as substitute for the verbal adjective "verganglich"; differ
ently e.g. C.K. Barrett, Second Corinthians, p.l 16. The term /caTa/>7erv expresses
the transitoriness of the Mosaic order of salvation; cf. H. Hiibner, EWNT 2 ( 1 9 8 1 )
661.
2 8 3 Cf. E. Richard, "Polemics", RB 88 ( 1 9 8 1 ) 7 3 ; also P. von der Osten-Sacken, a.c.
T h i r d , in w . 1 2 - 1 8 Paul c o n t r a s t s t h e " v e i h n g " of t h e old cov

e n a n t a n d t h e o p e n n e s s in t h e n e w covenant"*"*, Paul e l a b o r a t e s
o n t h e a b i d i n g a n d o p e n c h a r a c t e r of t h e n e w c o v e n a n t w h i c h is
c o n t r a s t e d wdth t h e old c o v e n a n t u n d e r w h i c h t h e p e o p l e har
d e n e d t h e i r m i n d s , n o t seeing t h e goal {riXoq, v . 1 3 b ) of t h e glory
of t h e fading old c o v e n a n t . T h i s goal was t o lead t h e p e o p l e t o
faith r a t h e r t h a n t o works^*^. T h e old a n d t h e n e w ministries dif
fer r e g a r d i n g t h e a c t i v i t y , or lack of a c t i v i t y , of t h e Spirit in t h e
h e a r t of m a n : " T h e Old C o v e n a n t was t h e m i n i s t r y of t h e law
w i t h o u t t h e e m p o w e r i n g w o r k of t h e S p i r i t ; t h e N e w C o v e n a n t is
t h e m i n i s t r y of t h e law w i t h t h e Spirit's e m p o w e r m e n t t o a c c o m
plish t h e l a w ' s d e m a n d s " 2 * ® .
T o s u m u p , P a u l d o e s n o t a t t a c k t h e law as past e n t i t y . H e re
fers t o t h e T o r a h in t e r m s of ypdnna in t h e c o n t e x t of t h e rrvevfia,
i.e. in t e r m s of its legalistic m i s u n d e r s t a n d i n g b y t h e J e w s . S i n c e

t h e Spirit was n o t a c t i v e , t r a n s f o r m i n g m a n ' s h e a r t , t h e old cov
e n a n t is inferior t o t h e n e w c o v e n a n t w h i c h wdll also a b i d e forever.
In t h e old c o v e n a n t , m a n in u n b e l i e f received t h e law as e x t e r n a l
p . 2 3 1 ; U. WUckens, "Entwicklung", NTS 2 8 (1982) 1 6 1 . R.S. Rayburn, Contrast,

p p . 3 5 2 - 3 5 5 argues that 3,7-11 carries on the distinction hi 3,3 of no salvation/
salvation, disbelief/faith, heart of stone/heart transformed by the Spirit.
2 8 4 On w . 1 2 - 1 8 cf. W.C. van Unnik, " 'With UnveUed Face': A n Exegesis of 2 Corin
thians 3 , 1 2 - 1 8 " , NovTest 6 ( 1 9 6 3 ) 153-169 (= Sparsa CoUecta, 1, 1 9 7 3 , p p . l 9 4 -
2 1 0 ) ; J . F . CoUange, o.c, p p . 8 5 - 1 2 5 ; R.S. R a y b u m , o.c, p p . 3 5 5 - 3 9 6 ; E. Richard,
a.c., p p . 3 5 4 - 3 5 9 ; T . E . Provence, "Exegesis", ATonrwt 2 4 (1982) 7 3 - 8 1 .
285 For this interpretation of T^>.O<; cf. M. Rissi, Studien, p . 3 1 ; T.E. Provence, j . c , pp.
75-77. Note R.S. Rayburn, o.c, p p . 3 7 4 - 3 7 6 w h o interprets the term as Christ: for
Paid the glory o n the face of Moses was the glory of Christ (pp.372f.). On R o m 10,
4cf. § 15.2.9.
2 8 6 T.E. Provence, a.c, p.77 referring to Ez 3 6 , 2 6 ; cf. also P.E. Hughes, Second Corin
thians, p p . 9 4 , 9 7 , 1 0 0 , quoting R. Bultmann, Theology, I, pp.262f.; also C.E.B.
Cranfield, Romans, 1, p p . 8 5 5 - 8 5 7 ; M. Rissi, Studien, p 4 1 . Cf. also R.S. R a y b u m ,
Contrast, p p . 3 8 4 - 3 9 6 passim who compares the relationship of the old/new cove
nant with the relationship between flesh/Spirit, between the 'old'/'new' man, be
tween death/Ufe (pp.395f.): the new covenant belongs to the 'new' man made new
in Christ ( p p . 3 8 6 f . ) , whereas the old covenant is the broken relationship between
God and Israel, between God and the 'old' man with his heart of stone rejecting the
Gospel of Christ ui unbeUef ( p p . 3 9 0 - 3 9 2 , rejecting the identification of the old
covenant with the Sinaitic law, p p . 3 8 9 f . ) . It is not possible at this point to discuss
the validity of Rayburn's interpretation of the old and new covenant in 2Cor3.
We simply note here that his conclusions as regards the status of the OT law for
Paul are in accordance with our o w n argumentation. On the fruit of the Spirit or
the transformation of the Christian ( w . l 7-18) cf. A. FeuiUet, Christ Sagesse,
l e t t e r w h i c h t h e n c o n d e m n e d h i m ; in t h e n e w c o v e n a n t t h e law is
w r i t t e n i n t e r n a l l y o n t h e believer's h e a r t w h o t h r o u g h faith in
Christ is e n a b l e d t o fulfill t h e law2®^
15.2.7. Rom 3,27-31. After having a r g u e d t h a t b o t h J e w s a n d

G e n t i l e s have s i n n e d a n d t h a t t h e r e f o r e j u s t i f i c a t i o n b a s e d o n
w o r k s of t h e T o r a h is impossible ( 1 , 1 8 - 3 , 2 0 ) , Paul e x p l a i n s t h e
r e v e l a t i o n of t h e r i g h t e o u s n e s s of God^®® ( 3 , 2 1 - 3 1 ) . H e d e f e n d s
a n d e l u c i d a t e s his c o n v i c t i o n t h a t r i g h t e o u s n e s s is b y faith o n t h e
basis a n d as a result of t h e a t o n i n g a c t of G o d ' s r i g h t e o u s n e s s in
Christ's d e a t h ( 3 , 2 1 - 2 6 ) . I n 3 , 2 7 - 3 1 Paul r e s u m e s t h e discussion
w i t h t h e J e w i s h p a r t n e r from 3,1-8^®^. Since t h e law is n o t t h e
l o c u s of t h e j u s t i f i c a t i o n of t h e sinner b u t of sin, a n d since justi
fication is o n t h e basis a n d as t h e result of C h r i s t ' s d e a t h on t h e
c r o s s , b y faith, a n d a p a r t f r o m t h e law ( 3 , 2 1 - 2 6 ) , Paul asks, " W h e r e
t h e n is b o a s t i n g ? " ( v . 2 7 ) , c o n t i n u i n g t h e s u b j e c t of 2 , 1 7 - 2 9 . H e
p o i n t s o u t t h a t G o d has e x c l u d e d b o a s t i n g o n c e a n d for all (aor.
pass. e%eK\eiodr\, v . 2 7 ) s i n c e b o t h J e w s a n d G e n t i l e s are j u s t i f i e d
o n t h e basis of nionc (vv.29-30) w i t h o u t epya vopov ( v . 2 8 ) .
T a k i n g this s c o p u s for g r a n t e d , v.2 7b p r e s e n t s a p r o b l e m . T h e
p h r a s e vopoc; ipyu^v can easily be e x p l a i n e d in c o n n e c t i o n wdth 2,
p p . 1 1 3 - 1 6 1 ; J.K. Collange, Enigmes, p p . 1 0 6 - 1 2 5 ; J . A . Kitzmyer, "Glory", ThSt 42

(1981) 630-644.
287 Cf. P.E. Hughes, Second Corinthians, p p . 9 4 - 1 0 0 ; T.E. Provence, "Exegesis", Nov
Test 2 4 ( 1 9 8 2 ) 77 stating that "the law is c o m m o n to both covenants"; similarly
U. Wilckens, "Entwicklung", NTS 28 (1982) 162f. w h o states that the Torah as
ypofpri (not as ypd^/ia!) possesses the highest authority in the Christian church
insofar as it testifies to Christ, thus belonging closely together with the Gospel
( p . l 6 2 ) , and w h o compares the relation of the old and the new covenant in 2Cor
3 with the relation of the iiito v6tiov and ^wotiot Xpiarov in ICor 9,20-21 (p.l63);.
see also idem, "Statements", 1 9 8 2 , p.20 asserting that 2Cor 3,4-18 "is a considera
tion, with a polemical purpose, of the opposition between gospel and Law in the
light of salvation history". Contra H. Raisanen, Paul, p p . 4 4 4 6 , 2 4 3 - 2 4 5 .
288 On the phrase and concept of the SiKaioawri iJeoO cf. P. Stuhlmacher, Gerechtig
keit Gottes bei Paulus, F R L A N T 8 7 , 2 ] 9 6 6 ; K . Kertelge, 'Rechtfertigung'bei Pau
lus: Studien zur Struktur und zum Bedeutungsgehalt der paulinischen Rechtferti-
gungslehre, NTA N F 3 , 2 l 9 7 l ; j j V . Ziesler, The Meaning of Righteousness in Paul.
1 9 7 2 ; U. WUckens, Romer. 1, 1 9 7 8 , p p . 2 0 2 - 2 3 3 (with lit.); K. Kertelge, Art.
"biKatoavvn", EWNT 1 ( 1 9 8 0 ) 7 8 4 - 7 9 6 (Ut.); P. Stuhlmacher, "Die Gerechtigkeits-
anschauung des Apostels Paulus", Aufsdtze, 1 9 8 1 , p p . 8 7 - 1 1 6 .
289 FoUowing the analysis of U. Wilckens, Romer, 1, p p . 9 3 , 1 6 1 - 1 6 3 , 1 7 1 f.,183f., 2 4 4 .
Most recent commentators treat 3,27-31 as a unit; cf. E. Kasemarm, Romer, pp.
9 5 - 9 9 ; C.E.B. Cranfield, Romans, 1, p p . 2 1 8 - 2 2 4 ; U. WUckens, o.c, p p . 2 4 4 - 2 5 7 .
13 a n d 3 , 2 0 . 2 8 : it m e a n s " d i e T o r a , s o f e m sie W e r k e d e r Gerech

tigkeit f o r d e r t u n d allein an i h n e n die R e c h t f e r t i g u n g bemifit"^^".
T h e c r u x of t h e verse is t h e p h r a s e uonoq Trtarew? c o n c e r n i n g
w h i c h several significant o b s e r v a t i o n s are in o r d e r . T h e p a r a d o x i c a l
f o r m u l a t i o n fdjuoc nioTecxx; is n o t b e t o u n d e r s t o o d r h e t o r i c a l l y
in t h e sense of (salvational) o r d e r , n o r m , or principle^^' b u t lit
erally as Torah^^^. ( j ) this i n t e r p r e t a t i o n g u a r a n t e e s a c o n t i n u o u s
p r o g r e s s i o n of t h o u g h t in t h e c o n t e x t of R o m 3 ; (2) it is n o t p o s
sible t o i n t e r p r e t t h e t w o v o n o i of 3,27 as t w o different o r d e r s of
Scdvation w h i c h b o t h c o m e f r o m G o d a n d w h i c h s u c c e e d o n e a n o
t h e r c h r o n o l o g i c a l l y , since t'djuo? i p y c j u is n o t G o d ' s old o r d e r of
salvation b u t e x p r e s s i o n of a h u m a n a t t i t u d e t o w a r d s G o d ' s T o r a h
w h i c h is w r o n g in a f u n d a m e n t a l w a y ^ ^ ' ; (3) in 8,2 we find a sim-
2 9 0 U. WUckens, o . c , p . 2 4 5 ; also H. Hubner, "PauU theologiae proprium", NTS 26

( 1 9 8 0 ) 4 6 5 ; idem, Gesetz, pp.95f.,118; P. von der Osten-Sacken, Romer 8 als
Beispiel paulinischer Soteriologie, FRLANT 112, 1 9 7 5 , p . 2 4 5 ; C.E.B. Cranfield,
O.C, p.220 n.3.
291 Contra H. Lietzmatm, Romer, p . 5 2 ; R. Bultmann, Theology, 1, p . 2 8 1 ; A. van
Diilmen, Theologie, p.87; E. Kasemann, Romer, p . 9 6 ; O. Michel, Romerbrief,
p . 1 5 5 ; H. Schlier, Romerbrief p . 1 1 6 ; also C.K. Barrett, Romans, p.83 w h o re
jects the meaning 'principle' but then advocates the sense of "religious system";
fiirther F.F. Bruce, "Paul and the Law of Moses", BJRL 57 ( 1 9 7 4 / 7 5 ) 2 5 9 ; G.E.
Ladd, Theology of the New Testament, 2 l 9 7 5 , p . 5 0 4 ; J . Blank, "Gesetz und Geist",
The Law of the Spirit in Rom 7 and 8, 1 9 7 6 , p.97 (advocating the meaning "order"
or "diraenaon" in the sense of irterid); H. Raisanen, "Das 'Gesetz des Glau
b e n s ' ( R o m 3 , 2 7 ) " , ATTS 2 6 ( 1 9 8 0 ) 112 (assuming the meaning "die HeUsordnung,
die auf Glauben fundiert ist"); also idem, Paul, pp.50-52. As regards Raisanen's
critique of the position of G. Friedrich, P. von der Osten-Sacken, and F. Hahn we
point out that in his interpretation of the aor.pass. iieK\eia&r\, Raisanen over-
accentuates God's activity by ascribing to God what is 'expected' of faith, and that
it is a wrong antithesis if he contrasts God and man antitheticaUy as subjects in the
"law of faith" as faith is, according to Paul, in the final analysis gift of God (cf. also
H. Hiibner, Gesetz, p p . l 3 6 f . ) . Raisanen uses Cranfield's (deliberately ambiguous)
interpretation of thepassivum divinum without discussing the fact that Cranfield stiU
interprets v6no(; maTeuic in terms of the OT law!
292 Already H. Cremer, Biblisch-theologisches Worterbuch, '^1885, s.v. viS(io<;; then
especiaUy G. Friedrich, "Das Gesetz des Glaubens: Rom 3,27", ThZ 10 ( 1 9 5 4 )
4 0 1 - 4 1 7 (= Auf das Wort kommt es an, 1 9 7 8 , p p . 1 0 7 - 1 2 2 ) ; E. Lohse, "6 v6iio<;
Toil Tive^Haro<: ri7<r iu>ri<:", Neues Testament und christliche Existenz, FS H. Braun,
ed. H.D. Betz et al., 1 9 7 3 , p p . 2 8 1 L ; F. Hahn, "Gesetzesverstandnis", ZNW 67
( 1 9 7 6 ) 3 8 , 4 1 , 4 7 - 4 9 ; P. von der Osten-Sacken, Romer 8, p p . 2 4 5 L ; idem, "Das
pauUnische Verstandnis des Gesetzes", £t;77i 37 ( 1 9 7 7 ) 5 6 8 ; H. Hubner, "Pro
prium", NTS 26 ( 1 9 8 0 ) 4 6 5 L ; idem, Gesetz, p p . 9 5 , 1 1 8 - 1 2 0 ; C.E.B. Cranfield,
Romans, l , p . 2 2 0 ; U . Wilckens, i?omer, 1, p . 2 4 5 .
293 CL H. Hiibner, o . c , p p . l l 9 f . w h o then attempts to reconcile his interpretation
with that of E. Kasemaim, o . c , p . 9 6 .
ilar a n t i t h e s i s w i t h vdjioq as generic t e r m of t h e C h r i s t i a n ' s s t a t e of

a n d life i n s a l v a t i o n ^ .
F u r t h e r , f O / u o c nioTeux; is n o t a r e f e r e n c e t o t h e J e w i s h l a w in
its f u n c t i o n as a w i t n e s s ^ ^ , n o r a t e r m for t h e p r o p e r C h r i s t i a n
b e h a v i o u r w i t h regard t o G o d ' s wiU as it is e x p r e s s e d in t h e T o
rah , s i n c e (1) t h e media i n t h e t w o c o n t r a r y p h r a s e s a r e n o t t h e
d e m a n d s of t h e l a w ( w o r k s / f a i t h ) b u t t h e c h a r a c t e r of t h e T o r a h
as l a w of God, a n d since (2) w i t h t h a t i n t e r p r e t a t i o n f a i t h , func
t i o n a l l y , b e c o m e s w o r k s a g a i n ^ ^ . T h e p h r a s e vonoq iriaTecjq sig
nifies, r a t h e r , " d i e i m G l a u b e n zu i h r e r u r s p r i i n g l i c h e n Bestim-
mung gekommene Torah"^®.
Hiibner is correct w h e n he asserts that 3,27 expresses the contrast of "ein je ver-
schiedenes Verhalten zur Torah, griindend in einer toto caelo verschicdenen Sicht der
Torah: Mifibrauch des Gesetzes aus dem MiUverstandnis, es zum Hinttellen eigen-
produzierter Gerechtigkeit benutzen zu miissen, oder rechte Verwendung des Geset
zes, die nur aus Glauben moglich ist"^^^.
W h e n a n d w h e r e G o d reveals his r i g h t e o u s n e s s in Christ a n d

t h e r e f o r e " b y f a i t h " ( v . 2 2 ) , t h e T o r a h h a s b e e n e x c l u d e d as l a w
w h i c h d e m a n d s w o r k s a n d w h i c h t h e r e f o r e c o n d e m n s t h e sinner
( w . 2 1 . 2 8 ) a n d a p p e a r s as law w h i c h is r e l a t e d t o faith ( v . 2 1 ) a n d
is t h u s n o t a b r o g a t e d — it is G o d ' s law — b u t e s t a b l i s h e d [ioTdvo-
liev, V . 3 1 ) . N o w t h e law fulfills again its original i n t e n d e d p u r p o s e ,

" G e r e c h t e d e m L e b e n z u z u s p r e c h e n " * ^ — n o t b y itself b u t r a t h e r
6id niaTeijjq.
2 9 4 Cf. § 1 5 . 2 . 8 .
2 9 5 Thus G. Friedrich, "Gesetz", ThZ 10 ( 1 9 5 4 ) 4 0 1 4 1 7 ; E. Lohse, "V6MO<:", 1 9 7 3 ,
p p . 2 7 9 - 2 8 7 . Rejected by H. Hiibner, Gesetz, p . 1 1 9 ; U. Wilckens, Romer, 1, p.
2 4 6 ; U. Luz, in R. Smend, U. Luz, Gesetz, p . 1 0 5 .
296 Thus P. von der Osten-Sacken, Romer 8, p . 2 4 5 ; simUariy C.E.B. Cranfield, Ro
mans, l , p . 2 2 0 .
297 H. Hiibner, o.c, p p . l 2 2 f . and U. Wilckens, o . c , p.245 with n . 7 6 6 . The latter
seems to take place in the case of P. von der Osten-Sacken, o . c , p . 2 8 2 when he
states that salvation (!) consists 'hach wie vor in der Erfiillung des Gesetzes". It.
should be also noticed (ad Wilckens) that the absolutely gracious nature of justifica
tion d o e s not totaUy nullify faith as an act of man.
2 9 8 U. Wilckens, o . c , p . 2 4 7 pointing out that the media in the t w o contrary phrases
is the character of the Torah as law of God with the fdMOT ipywv linked with man's
(attempted) justification and the i»ino<; irloTec^q with faith ( p . 2 4 5 ) .
299 H. Hiibner, o.c, p. 119; cf. also O. Merk, Handeln, p. 10. It is not impossible to
bring the views of Wilckens and Stuhlmacher to congruence.providcd Stuhlmacher
could see a more direct material (!) relationship between the Mosaic Torah and the
eschatological Zion Torah.
3 0 0 U. Wilckens, Romer, I, p . 2 4 9 . Also H. Hiibner, Gesetz, p . l 2 4 w h o paraphrases
Stuhlmacher interprets the "Torah of Christ" and the "Torah of faith" in terms of
the eschatological 'Zion Torah'Ôl which, according to him, is not simply identical
with the Mosaic Torah "sondern bringt deren geistliche Intention dadurch zum Ziel,
d a 6 sie der Mosetora eschatologisch entspricht"302. Following H. GeseÔS, Stuhl
macher sees the 'Zion Torah' only as eschatological perfection of the Sinaitic Torah's
"geschichtliche Vorliiufigkeit"304_ should be noted, however, that Jer 3 1 , 3 3 refers
explicitly to TIT ID "my torah", i.e. the same law of God which is given in a new
way and in a new context: man will receive a new heart and a new spirit leading to a
new obedience to the (same) Torah. Similarly Ez 36,27 speaks in the same eschato
logical context of ' p n a n d 'DSU?!3 (also 3 7 , 2 4 ) , obviously referring to God's eter
nally valid commandments: the heart and the spirit of man will be new but nothing
indicates that God's commands will be new also. Note fiurther that the commentaries
b y H. Wildberger and H.W. Wolff305 do not treat the passages which Gese adduces
as describing the new eschatological 'Zion Torah' as being distinct from the Sinaitic
Torah. It is obvious that these texts are not interested in the character of the Torah
as such306 Finally, Gese's attempt to describe the relationship between the Sinai
Torah and the 'Zion Torah' is neither clear nor convincing. Reading Gese's b o o k one
cannot avoid the suspicion that the texts are not always allowed t o speak for them
selves but are 'coordinated' in a pre-conceived system which leads often to rather
apodictic conclusions307_ this reason his views regarding an eschatological 'Zion
Torah' should not be used as basis for interpreting Paul's theology of the law.
15.2.8. Rom 8,1-4. I n 8 , 1 - 4 Paul s u b s t i t u t e s t h e e x c l a m a t i o n of

thanksgiving in 7,25a b y d e v e l o p i n g christologically 7 , 6 . T h e ' t h e
sis' of v . l is d e f e n d e d in v.2 in t h e light of t h e larger subject of t h e
l i b e r a t i o n from t h e law. T h e p h r a s e uonoq rfiq aiiapriaq Kai rov
daudrov (v.2) is a s u m m a r y of 7 , 1 3 - 2 3 , referring s t r i n g e n t l y t o
t h e Mosaic T o r a h w h i c h is, as " l a w of s i n " , n o t sin itself (cf. 7,7!)
b u t revealing a n d e f f e c t u a t i n g sin as sin ( 7 , 1 3 ) a n d w h i c h is, as
" l a w of d e a t h " , n o t d e a t h - e f f e c t i n g in itself ( 7 , 1 3 ) b u t adjudging
v.31 as "wir stellen das Gesetz hin, indem wir kategorisch seine jiidische Fehlinter-
pretation ablehnen. Wir stellen die ureigene Intention des Gesetzes hin, indem wu-
energisch die Intention Gottes mit dem Gesetz vertreten". Cf. also E. Jiingel,
Paulus und Jesus, p . 6 1 .
301 P. Stuhlmacher, "Das Gesetz als Thema biblischer Theologie" ( 1 9 7 8 ) , Aufsdtze,
1 9 8 1 , p p . I 5 8 - 1 6 I ; also idem, "Gerechtigkeitsanschauung", o.c, p p . l I 2 f .
3 0 2 P. Stuhlmacher, "Gesetz", p . 1 5 9 .
3 0 3 Cf. H. Gese, "Das Gesetz", Zur biblischen Theologie, 1 9 7 7 , p p . 7 4 - 7 7 .
3 0 4 Cf. P. Stuhlmacher, c c , p. 143.
305 Cf. H. Wildberger, Jesaja, BK X / I , 1 9 7 2 , pp.75-90 (on Is 2,1-5); idem, X / 2 , 1 9 7 8 ,
pp.959-969 (on Is 25,6-8); H.W. Wolff, Dodekapropheton 4: Micha, BK X I V / 4 ,
I 9 8 2 , p p . 8 2 - 9 9 (on Mi 4,1-8).
3 0 6 Cf. R. Smend, in R. Smend, U. Luz, Gesetz, 1 9 8 1 , p.43 asserting that the subject
of these passages is the assurance of salvauon.
307 CL the review of S. Wagner, in ThLZ 106 ( I 9 8 I ) 8 7 6 - 8 7 8 . See also H. Raisanen,
Paul, PP.239L
its d e a t h p e n a l t y t o t h e sinner a n d k e e p i n g h i m in c u s t o d y in his

" b o d y of d e a t h " ( 7 , 2 4 ) 3 0 8 .
If, t h e n , m a n is set free (ijXeuiJepwaet') " i n J e s u s C h r i s t " from
t h e T o r a h w h i c h h a s this d o u b l e effect, h o w c a n t h e p o w e r o f t h e
S p i r i t w h i c h liberates m a n a n d gives h i m life b e called udfioq?
M a n y scholars solve this p r o b l e m b y u n d e r s t a n d i n g vdnoq TOV
nuevtiaToq rf?? fcJTJ? r h e t o r i c a l l y as (salvational) o r d e r or r u l e ^ .
This i n t e r p r e t a t i o n has b e e n c h a l l e n g e d r e c e n t l y in a c o n v i n c i n g
w a y ^ ' ^ : (1) t h e t e r m wjuoc TOV vveviiaToq refers very likely b a c k t o
7 , 1 4 w h e r e t h e T o r a h is c h a r a c t e r i z e d as T r i ' e u / i a r u b ? ; (2) t h e
p h r a s e voiioq T 7 7 ? inapTiaq Kai TOV davaTov in t h e s a m e verse is
u s e d in a s t r i n g e n t m a n n e r in t h e i m m e d i a t e p r e v i o u s c o n t e x t of
R o m 7 a n d refers clearly t o t h e Mosaic T o r a h ; (3) in t h e i m m e d i
a t e following c o n t e x t in 8,3-4 Paul uses pofioq again s t r i n g e n t l y as
r e f e r e n c e t o t h e Mosaic T o r a h ; (4) in classical a n d Hellenistic
G r e e k v6(xoq is n o t u s e d as d e s i g n a t i o n for t h e w o r l d o r d e r p e r se
( r a t h e r as t e r m for t h e p o w e r w h i c h c r e a t e s a n d m a i n t a i n s t h e
w o r l d o r d e r a n d t h u s is identified w i t h Zeus) n o r {vopioq c.gen.) for
differing, e v e n a n t i t h e t i c a l ' o r d e r s ' o r ' n o r m s ' ^ ' ' .
T h u s , w e c o n c l u d e t h a t t h e s t a t e m e n t in 8,2 describes t h e can-
3 0 8 FoUowing the excellent analysis of U. WUckens, Romer, 2, 1 9 8 0 , p p . l 2 1 f . A dif

ferent structural analysis was recently put forward by P. Lamarche, C. le D u , £pi-
tre aux Romains V-VIII: Structure Uttiraire et sens, 1 9 8 0 , p p . 6 1 - 6 3 .
3 0 9 Cf. G. Friedrich, "Gesetz", p . 4 0 7 ; C.K. Barrett, Romans, p . l 5 5 ; J . Blank, "Gesetz",
1 9 7 6 , p p . 9 7 , 1 0 6 f . (discussion); H. SchtieT.Romerbrief, p p . 2 3 8 f . ; 0 . Michel, Romer
brief, p . 2 4 9 ; A. van DiUmen, Theologie, p p . l l 9 f . ; B.C. WinUe, Law, p . l 3 5 ; E.
Kasemann, Romer, p . 2 0 5 ; C.E.B. Cranfield, Romans, 1, pp.375f. (changing his
earlier view, cf. n.4); H. Raisanen, "Gesetz", NTS 26 ( 1 9 8 0 ) 1 1 3 - 1 1 6 ; A. FeuUlet,
"Loi de Dieu", NovTest 22 ( 1 9 8 0 ) 5 7 - 6 1 ; L.E. Keck, "The Law and 'The Law of
Sin and Death' ( R o m 8,1-4)", 1 9 8 0 , pp.46-49; T.J. Deidun, Afora/i^y, p p . 1 9 3 - 2 0 3 ,
255f., H. Riiisanen,i'aK/, p p . 5 0 , 5 2 .
3 1 0 Cf. E. Jiingel, Paulus und Jesus, p . 6 1 ; C.E.B. Cranfield, "St.Paul and the Law",
5/77! 17 ( 1 9 6 4 ) 61f.; E. Lohse, '"v6fiO<:", 1 9 7 3 , p p . 2 7 9 - 2 8 7 ; P. von der Osten-
Sacken, Romer 8, p p . 2 2 6 - 2 3 4 ; E. Lohse, "Zur Analyse und Interpretation von
R o m 8,1-17", The Law of the Spirit, 1976, p . l 3 9 ; F. Hahn, "Gesetzesverstand
nis", ZNW 67 ( 1 9 7 6 ) 47f.; P. von der Osten-Sacken, "Verstandnis", EvTh 37
( 1 9 7 7 ) 5 6 8 ; H. Hiibner, Gesetz. p p . 1 2 4 - 1 2 7 , 1 8 8 ; idem, "Proprium", NTS ?6
( 1 9 8 0 ) 4 6 6 ; U. WUckens, Ro~mer. 1, 1 9 7 8 , p . 2 4 5 ; 2 , 1 9 8 0 , p p . l 2 2 f . ; H . Hiibner,
Art. "v6ixo^", EWNT 2 ( 1 9 8 1 ) 1 1 7 0 ; U. WUckens, "Entwicklung", A'7-5 2 8 ( 1 9 8 2 )
185; idem, "Statements", 1 9 8 2 , p.24.
3 1 1 For the last point cf. U. WUckens, Romer, 2 , p . l 2 2 with n . 4 9 1 . H. Raisanen,
Paul, pp.50f. n.34 has misunderstood WUckens w h o does not claim that votux; does
not mean 'rule' or 'order' in classical Greek.
c e l l a t i o n o f all c o n d e m n a t i o n ( v . l ) as c h a n g e i n t h e l a w from its

c o n d e m n i n g f u n c t i o n t o a f u n c t i o n w h i c h cancels this c o n d e m n a
tion.
In the words o f Wilckens, Paul asserts a "Wende im Gesetz selbst von seiner verur-
teilenden zu seiner diese Vcrurtcilung aufhebenden Funktion. Die iiberlegene Kraft
der Gnade iiber die universale Verurteilungskraft des Gesetzes (5,20f) ist als gottliche
Kraft der Negation z u ^ e i c h die Kraft, die im Gesetz selbst als dem Gesetz Gottes die
dem Gesetz als gottlichem Verurteilungsspruch iiberlegene Wirkung zum Zuge bringt.
In der Entgegensetzung von v6iio<: und vdiioq in 8,2 spiegelt sich die Entgegen-
setzung von Gott in Kreuz und Auferweckung Christi"3I2_
T h e g e n t i t i v e s TOV - n v e v n a T o q a n d TT?? d/Ltaprta? d e s c r i b e the

p o w e r s w h i c h c o n t r o l t h e u o f i o q , a n d t h e genitives rrjq fcor?? a n d
Tov d a v d r o v d e s c r i b e t h e effect o f t h e l a w u n d e r t h e respective
c o n t r o l l i n g p o w e r . T h e p h r a s e iv XptOTc^ I r i a o v is " d i e h e r m e n e u -
t i s c h e O r t s b e s t i m m u n g d e r g a n z e n Aussage u n d also . . . i h r e e n t -
s c h e i d e n d e M i t t e " ' " . A s a result of t h e b e h e v e r ' s b e i n g iv X p i o T i ^
a n d having received a n d b e i n g c o n t r o U e d b y t h e n v e v i i a , h e h a s
fwTJ (as KaLvri KTiaiq, cf. G a l 6 , 1 5 ; 2Cor 5,17!) a n d is e n a b l e d t o
fulfill t h e d e m a n d s of t h e l a w ( 8 , 4 ; cf. 2 , 1 3 ; 1 3 , 8 . 1 0 ! ) : t h e Spirit
is n o t o n l y t h e p o w e r of t h e j u s t i f i c a t i o n of t h e sinner w h o w a s
c o n d e m n e d t o d e a t h b y t h e T o r a h , b u t n o w , " i n C h r i s t " , also t h e
p o w e r i n w h i c h t h e T o r a h , c o n t r o l l e d b y t h e Spirit, is b e i n g ful-
fiUed'i^
15.2.9. Rom 10,4. T h i s verse belongs t o t h e c o n t e x t of 1 0 , 1 - 2 1

in w h i c h Paul t r e a t s Israel a s having r e j e c t e d t h e r i g h t e o u s n e s s o f
G o d w h i c h c a n b e o b t a i n e d b y all w h o b e h e v e . In v.4 h e explains
w h y ( 7 d p ) t h e J e w s have w r o n g k n o w l e d g e o r u n d e r s t a n d i n g
(iniyvijâiq, v . 2 ) . Paul states t h a t Christ is t h e riXoq o f t h e v6^loq
for r i g h t e o u s n e s s w h i c h is for e v e r y o n e w h o believes ( v . 4 ) . S c h o l -
3 1 2 U. Wilckens, o.c, p . l 2 3 ; similarly H. Hubner, o.c, pp.I25f.

3 1 3 U. Wilckens, iJdmer, 2 , p . l 2 3 ; cf. idem, "Entwicklung", A^rS ( 1 9 8 2 ) 1 8 5 .
3 1 4 Cf. F. Hahn, "Gesetzesverstandnis", ZNW 6 7 (1976) 4 7 ; E. Lohse, "Analyse",
1976, p . 1 3 9 ; H. Hubner, Gesetz, p . l 2 7 L ; U. WUckens, o.c, p p . l 2 8 L (rejecting
pronouncedly the notion of an abrogatio legis for the Christian); idem, a . c , p . 1 8 5 ;
cL also H. Schlier, GnindzUge, p . 9 2 ; C.E.B. Cranfield, Romans, 1, p . 3 8 4 ; W.G.
Kunmiel, Theologie, p p . 2 0 1 L ; O. Merk, Handeln, p.IO; W. Schrage, EthiK 1 9 8 2 ,
p . l 9 7 (stating that the Torah becomes a posteriori as "law of Christ" binding for
the Christian). J . Blank, Paulus und Jesus, pp.294L is ambiguous. H. Raisanen,
Paul, pp.51L is not able t o refute successfuUy the exegesis of Hahn, Hiibner, von
der Osten-Sacken, and WUckens.
Theological Evaluation 2 91
ars agree t h a t vofxoq is a r e f e r e n c e t o t h e Mosaic T o r a h ( n o t e t h e

context, particularly 9,31).
T h e crux interpretum is t h e precise m e a n i n g of reXot w h i c h
c a n b e u n d e r s t o o d in t e r m s of fulfilment, o r g o a l , or e n d . We fol
l o w Wilckens w h o c o m b i n e s t h e u n d e r s t a n d i n g in t e r m s of goal
a n d in t e r m s of e n d ' ' ' ^ . Christ is (1) t h e goal of t h e l a w insofar as
h e e n d e d its f u n c t i o n of c o n d e m n i n g t h e sinner — t h e p e r s o n w h o
believes in Christ is in a c c o r d a n c e w i t h G o d ' s r i g h t e o u s n e s s w h i c h
b r o u g h t t h e law t o its e n d in Christ's a t o n i n g d e a t h (cf. t h e c o n
t e x t v v . 3 - 4 ) ^ ' ^ . O r Christ is t h e e n d of t h e a d v e r t i s e m e n t of t h e
sarkic a b u s e of t h e l a w as " l a w of w o r k s " a n d as w a y t o r i g h t e o u s -
n e s s ^ ' ^ A n d Christ is (2) t h e goal of t h e law (cf. t h e c o n t e x t 9 , 3 1 )
insofar as be brings r i g h t e o u s n e s s t o t h e believer t h u s d o i n g w h a t
t h e l a w c o u l d n o t d o ( 8 , 3 ) , fulfilling w h a t t h e Jewfs e x p e c t e d from
t h e l a w . Christ is t h e goal of t h e law w h i c h t h e J e w s have " p u r
s u e d " ( 9 , 3 1 ) : t h e p u r s u e d r i g h t e o u s n e s s w h i c h was originally t h e
goal of t h e T o r a h , a n d this r i g h t e o u s n e s s was w r o u g h t b y Christ
for t h e believer^'®. Christ w h o was t h e goal of t h e T o r a h has n o t
3 1 5 H. Raisanen, Paul, p.53 with n.48 has misunderstood the position of U. Wilckens.
Raisanen admits that Paul could have written that Christ is the goal of the law
(p.56).
3 1 6 Cf. U. Wilckens, Romer, 2, p . 2 2 2 , following A. von Diilmen, Theologie, p p . l 2 6 f . ,
217f.
3 1 7 Cf. C.F.D. Moule, "Obligation in the Ethic of Paul", Christian History and Inter
pretation, FS J . K n o x . e d . W.R. Farmer e t a l . , 1 9 6 7 , pp.402f.; J . Munck, C/ir«f and
Israel, 1 9 6 7 , p . 8 3 ; A van Diilmen, o.c, pp.126f.; G.E. Ladd, Theology, pp.502f.;
O. Merk, Handeln, p.lO; W.G. Kiimmel, Theologie, p . l 6 2 ; P. Stuhlmacher, "Acht-
zehn Thesen", Aufsdtze, p p . l 9 4 f . ; M. Hengel, Son, p.74 (asserting a "christolog
ically motivated abrogation of the law, its abolition as way of salvation"); F. Hahn,
"Gesetzesverstandnis", ZNW 67 ( 1 9 7 6 ) 5 0 ; W.D. Davies, "Paul and the Law",
HLJ 29 ( 1 9 7 8 ) 1476; idem, "Paul and the U w " , 1 9 8 2 , p.9; H. Schlier, Grundzuge,
pp.92f.; B.C. W i n t l e , i a u ; , p . l 2 7 ; U . Luz, in R. Smend, V. Luz, Gesetz, 1 9 8 1 , p . 9 3 ;
H. Hiibner, Gesetz, p . l 2 9 ; idem, Art. "pdjioc", EWNT 2 ( 1 9 8 1 ) 1 1 7 0 . This inter
pretation does not imply an abrogation of the Torah per se; contra T. Deidur\,
Morality, 1 9 8 1 , p . l 5 2 n.7 w h o interprets T4\O<: v6iiOV "the termination of the
Law's role in God's plan of salvation". This is rightly emphasized by C.E.B. Cran
field, Romans, 2, p.519 w h o does not see, however, that v6no<; can still mean "end"
w h e n voiioi: is qualified: not vofioq per se is terminated but its abuse as v6iio<; epryijjv.
318 Cf. U. WUckens; o.c, p . 2 2 3 ; also C.E.B. Cranfield, o.c, p . 5 1 9 ; R. Bring, Christus
und das Gesetz, p p . 3 5 - 7 2 ; B.C. Wintle, o.c, p . l 2 7 ; P . W . Meyer, "Romans 10,4 and
the End of the Law", The Divine Helmsman, FS L.H. SUberman, ed. J . L . Crenshaw,
1980, pp.59-78; simUarly W.S. CampbeU, "Christ as the End of the Law in Romans
10,4", Studia Biblica 1978, 3 , pp.76f.
a b r o g a t e d t h e T o r a h as s u c h . Christ has ( o n l y ) t e r m i n a t e d a n d
h e n c e a b r o g a t e d — for t h o s e w h o b e h e v e " i n h i m " ! — t h e sarkic
a b u s e of t h e T o r a h as w a y t o salvation as well as t h e c o n d e m n i n g
f u n c t i o n of t h e T o r a h ' ' ^ .
15.3. Theological Evaluation
15.3.1. Soteriological aspects. As a result of Christ's d e a t h , re

s u r r e c t i o n , a n d e x a l t a t i o n , b r o u g h t h o m e t o Paul in a r a t h e r dra
m a t i c m a n n e r o n t h e r o a d t o D a m a c u s , Paul's t r e a t m e n t of t h e
r o l e , v a l i d i t y , a n d significance of t h e J e w i s h T o r a h focused o n t h e
n e w soteriological s t a t u s of t h e T o r a h ' ^ " .
T h u s , a l r e a d y in his e a r h e s t l e t t e r s t o t h e Christians in G a l a t i a
a n d C o r i n t h , Paul e m p h a s i z e s t h a t t h e T o r a h , after t h e Christ
e v e n t , has n o soteriological f u n c t i o n s left. With J e s u s ' mission it
h a d b e c o m e clear t h a t the T o r a h c o u l d n o t i m p a r t life (Gal 3,21)
b u t f u n c t i o n e d as p r i s o n w a r d e n a n d slave a t t e n d a n t (Gal 3 , 2 3 -
2 4 ) . With J e s u s ' d e a t h o n t h e cross, t h e sole c o n s t i t u t i v e basis of
j u s t i f i c a t i o n a n d salvation is faith in J e s u s Christ r a t h e r t h a n t h e
c o n t r o l a n d rule of t h e T o r a h (Gal 3 , 2 5 ) . G o d ' s call in Christ ef
fected a f u n d a m e n t a l m o d i f i c a t i o n of t h e T o r a h ' s salvation-histor
ical a n d soteriological d i f f e r e n t i a t i o n b e t w e e n J e w s a n d G e n t i l e s
o n t h e basis of c i r c u m c i s i o n ( I C o r 7 , 1 9 ) : c i r c u m c i s i o n as o b e d i
e n c e t o t h e T o r a h is n o t n e c e s s a r y a n y m o r e since n o w G o d ' s caU
is n o t d e p e n d e n t o n , a n d r e s t r i c t e d t o , c i r c u m c i s i o n b u t is t o be
h e a r d a n d received in a n d t h r o u g h J e s u s Christ. It d o e s n o t m a t t e r
a n y m o r e w h e t h e r a p e r s o n is a J e w or a G e n t i l e : b e h e v e r s in
Christ are n o t u n d e r t h e d o m i n i o n {vnol) of t h e T o r a h ( I C o r 9 ,
2 0 ) . A m o n g t h e J e w s t h e T o r a h h a d d e g e n e r a t e d t o ypdnna, b e i n g
u n d e r s t o o d in a p u r e l y legalistic m a n n e r as w a y t o salvation ( 2 C o r
319 It is unlikely that in 10,6-7 Paul imphcitly intends to link Christ and the Torah,
as Paul's concern in the context is the contrast between Christ and the Torah, and
as Paul obviously eliminates all references to the Torah (cf. U. Wilckens, Romer,
2, p p . 2 2 5 f . ) . The traditional Jewish interpretation of Deut 3 0 , 1 2 - 1 4 makes it plau
sible to assume that Paul describes Christ in 10,6-7 in terms of wisdom. Cf. supra,
§14.2.5.
3 2 0 The decisive role of Paul's Damascus experience in this respect is stressed by P.
Stuhlmacher, "Gesetz",Aufsdtze, p p . l 5 5 f . and S. Kim,Origin, pp.l28f.
Theological Evaluation 293
3 , 6 ) . As a result, t h e g l o r y of t h e old c o v e n a n t was lesser t h a n t h e

glory of t h e n e w c o v e n a n t ( 2 C o r 3 , 7 - 1 1 ) . Before Christ, t h e p r e a c h
ing of t h e T o r a h was lacking t h e a c c o m p a n y i n g a c t i v i t y of G o d ' s
S p i r i t . ' A f t e r ' C h r i s t , i.e. in t h e c o n t e x t of t h e n e w c o v e n a n t ,
p r e a c h i n g is l i n k e d w i t h t h e p o w e r of t h e Spirit ( 2 C o r 3 , 1 2 - 1 8 ) .
I n his l e t t e r t o t h e R o m a n s , Paul e l a b o r a t e s o n t h e s e convic
t i o n s . Sinful m a n k i n d c a n n o t possibly b e j u s t i f i e d b y G o d as a re
sult of " w o r k s of t h e l a w " ( R o m 1,18-3,20) b u t r a t h e r o n t h e
basis a n d as a result of t h e r e a l i z a t i o n of G o d ' s r i g h t e o u s n e s s in
C h r i s t ' s a t o n i n g d e a t h , a p a r t from t h e law ( 3 , 2 1 - 2 6 ) . As b o t h J e w s
a n d G e n t i l e s are j u s t i f i e d o n t h e basis of faith r a t h e r t h a n o n t h e
basis of o b e d i e n c e t o t h e l a w ( 3 , 2 8 - 3 0 ) , all b o a s t i n g is e x c l u d e d
( 3 , 2 7 ) . T h u s , m a n ' s i m p r o p e r use of t h e law as w a y t o r i g h t e o u s
ness is r e j e c t e d . T h e c o n d e m n i n g f u n c t i o n of t h e T o r a h as ypdnfia
d-noKjeivov a n d as m a s t e r has b e c o m e o b s o l e t e as a result of t h e
C h r i s t e v e n t ( 7 , 1 - 6 ) . W i t h o u t Christ, t h e T o r a h reveals a n d j u d g e s
sin as sin a n d t h u s leads t o d e a t h ( 7 , 1 3 - 2 3 ; 8,2). T h e p o w e r of
t h e S p i r i t , t h r o u g h J e s u s Christ, l i b e r a t e d t h e believer from t h e
T o r a h as c o n t r o l l e d b y sin. T h u s , Christ is t h e e n d of t h e T o r a h as
c o n c e r n s its c o n d e m n a t o r y f u n c t i o n in t h e c o n t e x t of its sarkic
a b u s e ( 1 0 , 4 ) . T h e T o r a h has n o soteriological f u n c t i o n s a t all.
Christ is t h e exclusive ao^rrtp, a n d salvation is o n l y b y faith in
h i m , o n t h e basis of G o d ' s free grace.
15.3.2. Salvation-historical aspects. In p o l e m i c a l c o n t e x t s Paul

c a n m^dce h a r s h a n d d e p r e c i a t o r y s t a t e m e n t s o n t h e T o r a h seen as
ante Christum crucifixum: t h e law was " a d d e d " , via a m e d i a t o r ,
in o r d e r t o c o n d e m n t h e transgressions as s u c h , t h u s f u n c t i o n i n g
as p r i s o n w a r d e n a n d slave a t t e n d a n t (Gal 3 , 1 9 - 2 5 ) . T h e nuda lex,
i.e. t h e law w i t h o u t Christ, d o m i n a t e s a n d rules over m a n w h o is
vn6 ( I C o r 9 , 2 0 ; Gal 3 , 2 3 ; cf. R o m 6 , 1 4 . 1 5 ; Gal 4 , 5 . 2 1 ; 5 , 1 8 ) a n d
w h o m i s u n d e r s t a n d s t h e T o r a h legalistically as ypdnfia ( 2 C o r 3,4-
18) r e q u i r i n g epya ( R o m 3 , 2 8 ) , n o t t a k i n g i n t o c o n s i d e r a t i o n t h e
fact t h a t , as s u c h , it is ruled b y t h e p o w e r of sin a n d t h a t it leads
t h e r e f o r e t o d e a t h ( R o m 7 , 1 3 - 2 3 ; 8,2). In this r e s p e c t , C h r i s t is
t h e e n d {riXaq) of t h e T o r a h for t h e believer ( R o m 1 0 , 4 ) .
Christ is t h e e n d of t h e T o r a h as c o n d e m n i n g p o w e r in t h a t h e
is, at t h e s a m e t i m e , t h e goal (reXo?) of t h e T o r a h ( R o m 10,4) in
sofar as he b r o u g h t t h a t r i g h t e o u s n e s s w h i c h t h e T o r a h c o u l d n o t
b r i n g ( R o m 8 , 3 ; 9 , 3 1 ) . As t h e sinless S o n of G o d , Christ m e t t h e
r e q u i r e m e n t s of t h e T o r a h a n d t o o k u p o n himself t h e T o r a h ' s
j u d g m e n t of sin a n d s i n n e r in his a t o n i n g a n d vicarious d e a t h o n
t h e cross as curse of t h e l a w " f o r u s " (Gal 3 , 1 3 ) ' 2 i . T h e r e f o r e ,
s a l v a t i o n is n o t b y o b e d i e n c e t o t h e T o r a h b u t b y faith in C h r i s t .
I n this soteriological a n d salvation-historical f r a m e w o r k t h e T o
r a h is a f f e c t e d in a f u n d a m e n t a l w a y . It is e x c l u d e d as w a y t o
r i g h t e o u s n e s s a n d Ufe, b u t it is stiU i n c l u d e d as t h e h o l y a n d g o o d
wiU of G o d ( R o m 7,12) w h i c h never l a c k e d 6 o | a e n t i r e l y ( 2 C o r 3 ,
7 - 1 1 ) . M a n is n o t r u l e d b y t h e T o r a h a n y m o r e — r a t h e r , t h e T o
r a h is r u l e d b y Christ a n d qualified b y t h e S p i r i t ' 2 2 a n d b y faith
w h i c h t h e Spirit gives. T h u s , Paul speaks of t h e " T o r a h of C h r i s t "
(Gal 6 , 2 ; I C o r 9 , 2 1 ) , i.e. of t h e T o r a h w h i c h is fulfiUed b y Christ
a n d in C h r i s t a n d w h i c h has t h u s c o m e u n d e r t h e r u l e of C h r i s t ' ^ ^ .
P a u l s p e a k s of t h e " T o r a h of f a i t h " ( R o m 3 , 2 7 ) , i.e. t h e T o r a h
w h i c h is r e l a t e d t o faith t h u s e s t a b l i s h i n g ( R o m 3 , 3 1 ) G o d ' s ori
ginal i n t e n t i o n w h i c h c o n s i s t e d in giving life t o t h e r i g h t e o u s . A n d
Paul s p e a k s of t h e " T o r a h of t h e S p h i t " ( R o m 8 , 2 ) , i.e. t h e T o r a h
w h i c h is c o n t r o U e d b y t h e Spirit leading t o hfe as h e also c o n t r o l s
t h e life of t h e b e h e v e r , e n a b l i n g h i m t o fulfill t h e l a w ( R o m 8 , 4 ) .
T h e T o r a h as qualified b y C h r i s t , as c o n t r o U e d b y t h e S p i r i t ,
a n d as l i n k e d w i t h f a i t h , is fuUy r e l e v a n t for t h e C h r i s t i a n ( I C o r 7,
19) a n d fuUy realizable b y t h e C h r i s t i a n w h o is " i n C h r i s t " a n d
w h o has r e c e i v e d t h e S p i r i t w h e n h e c o m p l i e s w i t h t h e o n e c o m
m a n d m e n t of love (Gal 5 , 1 4 ; 6 , 2 ; R o m 1 3 , 8 - 1 0 ) , living b y t h e
p o w e r of t h e Spirit ( 2 C o r 3 , 4 - 1 8 ) . In this sense t h e T o r a h , as " G e
setz o h n e G e s e t z l i c h k e i t " ' ^ * , is stiU s t a n d a r d for t h e C h r i s t i a n ' s
life.
It has b e e n p o i n t e d o u t a l r e a d y in t h e c o u r s e of o u r exegetical
discussion t h a t it is w r o n g t o i m p l y a n a b r o g a t i o n of t h e T o r a h as
3 2 1 Cf. P. Stuhlmacher, "Achtzehn Thesen", Aufsdtze, p p . l 9 5 f . ; M. Hengel, Atone

ment, 1 9 8 1 , particularly p p . 3 3 - 6 5 ; o n Gal 3,13 in the context of Paul's message of
the cross cf. H. Weder, Kreuz Jesu, 1 9 8 1 , p p . 1 8 6 - 1 9 3 .
3 2 2 On the relationship between the Spirit and Christ in Paul cf. J . D . G . Huxrn, Jesus
and the Spirit, 2 l 9 7 8 . p p . 3 1 8 - 3 2 6 , here 3 2 2 - 3 2 4 discussing ICor 1 5 , 4 5 ; R o m 8,9-
1 1 ; ICor 6 , 1 7 ; 12,4-6, passages in which Paul expresses this relationship in terms
of equation: Christ is the Spirit.
3 2 3 Cf. U. Wilckens, "Was heifit bei Paulus: 'Aus Werken des Gesetzes wurd kein Mensch
gerecht'?" ( 1 9 6 9 ) , Rechtfertigung als Freiheit: Paulusstudien, 1974, pp.77-109,
here p. 109.
3 2 4 K. Niederwimmer, Art. "i\ev«epo<:", EWNT I ( 1 9 8 0 ) 1 0 5 6 .
s u c h o n t h e p a r t of Paul^^^. We can s p e a k m o r e a c c u r a t e l y of a
abrogatio servitudinis sub lege^^^. The Christian is now cum
lege^^^, himself c o n t r o l l e d ( a n d loved!) b y Christ a n d e m p o w e r e d
b y t h e S p i r i t , in faith.
T h i s n e w l o c a t i o n of t h e T o r a h " i n Christ J e s u s " has i m p o r t a n t
h e r m e n e u t i c a l c o n s e q u e n c e s . T h e T o r a h w h i c h is still valid for t h e
C h r i s t i a n is n o t a r e d u c e d T o r a h — r e d u c e d t o t h e c o m m a n d m e n t
of love — n o r a n e w T o r a h — c o n t a i n i n g t h e ethical t e a c h i n g of
J e s u s - b u t t h e T o r a h as revelation of G o d ' s will as r e a h z e d in
t h e h i s t o r y of salvation w h i c h c u l m i n a t e d in t h e cross a n d resur
r e c t i o n of C h r i s t . Even t h o u g h o n e has t o n o t e t h a t t h e T o r a h as
a w h o l e is stiU valid for t h e Christian (Gal 5 , 1 4 ) , it is o b v i o u s t h a t
t h e ritual a n d c e r e m o n i a l p a r t s of t h e T o r a h have t o be seen in a
t o t a U y n e w light, viz. as realized in Christ^^®. T h e y are n o t a b r o
g a t e d b u t r a t h e r fulfilled b y a n d in C h r i s t , a n d h e n c e also b y t h e
believer w h o is " i n C h r i s t " .
15.3.3. Revelatory aspects. T h e r e is n o d o u b t t h a t Paul r e g a r d e d

t h e T o r a h as r e v e l a t i o n of G o d : t h e T o r a h is pofioq {TOV) deov (1
C o r 9 , 2 1 ; R o m 7 , 2 2 . 2 5 ; 8,7) a n d its c o m m a n d m e n t s a r e ivToXai
deov ( I C o r 7 , 1 9 ) . T h e s t a t e m e n t t h a t t h e T o r a h is vofioq dytoq
( R o m 7 , 1 2 ; cf. 1,2) implies t h a t it belongs t o G o d a n d o r i g i n a t e d
w i t h G o d ^ ^ . T h e T o r a h is g o o d (dyaddq) b e c a u s e it is G o d ' s will
( R o m 7 , 1 2 ; 1 2 , 1 ) ^ ^ . T h e d e c l a r a t i o n t h a t t h e T o r a h is spiritual
3 2 5 Cf. also A. van Dulmen, Theologie, p p . 2 0 4 - 2 3 0 ; M. U m b e c k , Ohnmacht, pp.

98f.; R.S. R a y b u m , Contrast, p p . 2 1 9 - 2 S 3 . Contra H. Raisanen, Paui, p p . 4 2 - 9 3 .
3 2 6 Cf. U. WUckens, Romer, 2 , 1 9 8 0 , p . 7 1 .
3 2 7 Cf.K.Jiitisel, Paulus und Jesus, p.61 n . l .
3 2 8 It is obvious that Paul does not differentiate between the ritual and ceremonial,
and the ethical parts of the Torah. It is equaUy obvious, however, that Christ's
death as atoning sacrifice made a fundamental difference in Paul's attitude towards
the former which has c o m e to its r^Xoc in Christ ( R o m 10,4). Cf. R. Bultmann,
Theology, 1, p.261 w h o states "that the identity of meaning in the cultic, ritual and
the ethical demands exists only for the man w h o has not yet c o m e to faith, and
that in faith itself an unconsciously working principle of criticism is provided".
T. Holtz, "Zur Frage der inhaltlichen Weisungen bei Paulus", ThLZ 106 ( 1 9 8 1 )
3 9 3 refers to this complex of thought as a central problem of Paul's theology of the
law which has not yet been solved.
329 Cf. U. WUckens, Romer, 2, p.83; C.E.B. Cranfield, Romans, 1, p . 3 4 3 ; H. Schlier,
Romerbrief, p . 2 2 6 .
3 3 0 Cf. U. WUckens, o.c, p . 8 3 ; H. SchUer, o.c, p.226.
{•nvevfiartKoq, R o m 7,14) also asserts its divine o r i g i n ' ' ' . Even in
Gal t h e divine origin of t h e T o r a h is n o t d e n i e d " ^ : t h e passives
iipoaeTedr) a n d eSddr) in Paul's digression r e g a r d i n g t h e T o r a h in
G a l 3 , 1 9 . 2 1 i n d i c a t e t h e divine origin of t h e T o r a h ' " .
T h e r e is n o s t a t e m e n t in t h e Pauline c o r p u s t o t h e effect t h a t
Christ was of r e v e l a t o r y significance w i t h regard t o t h e m e d i a t i o n
of t h e J e w i s h (messianic) T o r a h . As t h e p h r a s e voiioq TOV XpioTov
(Gal 6 , 2 ; I C o r 9 , 2 1 ) refers u n e q u i v o c a l l y a n d exclusively t o t h e
Mosaic T o r a h , as qualified b y Christ, it is further w r o n g t o a s s u m e ,
o n t h e basis of this p h r a s e a t least, t h a t Paul r e g a r d e d J e s u s Christ
as t h e b r i n g e r of a n e w T o r a h . T h e r e are n o o t h e r s t a t e m e n t s b y
Paul w h i c h i m p l y or express t h e n o t i o n t h a t Christ was a n e w T o
rah or b r o u g h t a n e w T o r a h J e s u s Christ possessed for Paul n o
e x p h c i t " ^ r e v e l a t o r y significance l i n k e d w i t h T o r a h .
15.3.4. Ontological aspects. As Paul did n o t describe Christ as

identical w i t h , or as t h e b r i n g e r of, a n e w messianic T o r a h , it is
o b v i o u s t h a t Paul did n o t s t a t e a n y o n t o l o g i c a l r e l a t i o n s h i p be
t w e e n the T o r a h a n d C h r i s t " ® . If, for t h e writers of t h e S y n o p t i c
331 Cf. E. Kasemann,/edmer, p . l 9 1 ; C.E.B. Cranfield, o.c., p . 3 5 5 ; U. WUckens, o.c, p.

8 6 ; a l s o H. Schlier, o . c , p . 2 2 9 .
3 3 2 Cf. F.F. Bruce, Galatians, p p . 1 7 5 , 1 7 7 , 1 8 0 .
3 3 3 Cf. H. SchUer, o . c , p.247 n . l 7 .
3 3 4 Pace W.D. Davies, Paul, p p . 1 4 7 - 1 7 6 w h o admits that Paul never calls Jesus a 'new
Torah' explicitly; he believes nevertheless that 2Cor 3,4-18 impUes this conviction
(but see supra, § 15.2.6.); cf. also idem, Torah, 1 9 5 2 , pp.85-94. Many scholars
found Davies' view that Paul regarded Christ as messianic new Torah problematic;
cf. W.G. Kummel Judaica, 7 ( 1 9 5 1 ) 3 0 2 ; A. FeuUlet, Christ Sagesse, pp.191-193;
M.E. ThraU, "The Origin of Pauline Christology", Apostolic History and the Gos
pel, FS F.F. Bruce, ed. W.W. Casque et al., 1 9 7 0 , pp.310f.; M. Hengel, Son, p.68 n.
1 2 3 . The picture might be different in the case of the Synoptic Gospels and of
Stephen w h o , according to Hengel, saw Jesus as the new law-giver or the bringer of
a new Torah w h o developed the true and original wiU of God for the commencing
Kingdom of God; cf. M. Hengel, "Zwischen Jesus und Paulus", ZThK 72 ( 1 9 7 5 )
191f.,195f.; idem, o . c , p p . 6 7 - 7 1 ; idem, "Jesus und die Torah", ThBeitr 9 (1978)
1 7 1 . In the same vein cf. H. Merklein, "Entstehung", 1 9 7 9 , p.56 w h o assumes that
the Synoptic Jesus-Sophia-Logia presuppose the identification of Jesus wdth the
law.
3 3 5 As Paul regarded Jesus as pre-existent S o n of God he would not exclude an impUcit
relationship between Christ and the giving of the Torah. However, Paul did not
think through consistently such trinitarian questions here.
3 3 6 Pace W.D. Davies, "Paul and the Law", HLJ 29 (1978) 1482L; idem "Paul and the
Law", 1 9 8 2 , p.l 2 asserting that Paul personalized the concept of Torah by identify
ing it with Christ.
G o s p e l s as well as for S t e p h e n , t h e t r u e will of G o d was e m b o d i e d

in t h e t e a c h i n g of t h e messiah J e s u s a n d n o longer in t h e Mosaic
T o r a h , t h e s a m e c a n n o t b e said for Paul. When Paul asserts t h a t
Christ is t h e " e n d " of t h e law ( R o m 1 0 , 4 ) , it is t r u e t h a t this con
viction " c h a l l e n g e s t h e claim of t h e law in p r i n c i p l e " ^ ^ — b u t
o n l y as " f u n d a m e n t a l e x p r e s s i o n of t h e u n i q u e soteriological func
t i o n of t h e crucified a n d e x a l t e d J e s u s as t h e all-embracing final
e s c h a t o l o g i c a l r e v e l a t i o n of G o d " ^ ^ ^ . T h a t is, for Paul, Christ
' t e r m i n a t e d ' a n d h e n c e ' r e p l a c e d ' t h e T o r a h o n l y (!) in t h e soteri
ological realm (cf. § 1 5 . 3 . 1 . ) , n o t as r e v e l a t i o n of G o d ' s will a n d
claim — as s u c h , Paul in fact " e s t a b l i s h e s " t h e T o r a h ( R o m 3 , 3 1 ) .
As regards t h e o n t o l o g i c a l r e a l m , Paul d o e s n o t relate Christ a n d
the Torah.
15.3.5. Summary. F o r Paul, t h e T o r a h has lost all soteriological

significance w i t h t h e d e a t h a n d r e s u r r e c t i o n of Christ. Polemical
s t a t e m e n t s against J u d a i z i n g o p p o n e n t s w h o d e n i e d t h e exclusive
(!) soteriological role of Christ w a n t i n g t o r e t a i n o b e d i e n c e t o t h e
T o r a h as crucial for salvation can lead Paul t o negative affirma
t i o n s regarding t h e T o r a h (in Gal especially). Paul, h o w e v e r , never
d o u b t s t h e divine origin of t h e law n o r , t h e r e f o r e , its c o n t i n u o u s
validity as revelation of G o d ' s will. T h e T o r a h has c o m e t o its e n d ,
solely, as regards its c o n d e m n i n g f u n c t i o n a n d as regards its sarkic
a b u s e as w a y t o r i g h t e o u s n e s s . Christ has t a k e n u p o n himself t h e
c o n d e m n a t i o n of t h e sin of t h e w o r l d a n d has b r o u g h t r i g h t e o u s
ness t o t h o s e w h o are l i n k e d w i t h h i m . T h e r e f o r e , Christ is t h e
reXoq of t h e T o r a h . As s u c h , t h e T o r a h is defined a n d qualified b y
Christ as vofxoq TOV Xpiarov. C o n s e q u e n t l y , poj-f Christum cruci
fixum, t h e law b e c o m e s t h e m e a s u r e a n d s t a n d a r d of the Christian
life, fulfillable in t h e realm of t h e Spirit w h o t r a n s f o r m s t h e b e h e v e r
w h o is a n e w c r e a t i o n " i n C h r i s t " , a n d in t h e realm of faith. Christ
is t h e h e r m e n e u t i c a l l o c a t i o n a n d t h e crucial c e n t r e of t h e T o r a h .
Y e t , Christ has n o r e v e l a t o r y or o n t o l o g i c a l r e l a t i o n s h i p w i t h t h e
T o r a h . T h e T o r a h is a n d r e m a i n s t h e vopoq TOV deov.
337 As maintained b y M. Hengel, o . c , p.73 n.2.

3 3 8 M. Hengel, o . c , p.74.
3 3 9 M. Hengel, ibid.
15.4. C o n c l u s i o n : W i s d o m a n d L a w in Paul's C h r i s t o l o g y
T h e m a i n result from o u r t r e a t m e n t of Paul's w i s d o m christol

ogy a n d his t h e o l o g y of t h e law in t h e light of his c h r i s t o l o g y c a n
b e s u c c i n c t l y f o r m u l a t e d in t h e following m a n n e r : Paul, even
t h o u g h h e was f a m i h a r w i t h t h e a l r e a d y t r a d i t i o n a l c o r r e l a t i o n a n d
i d e n t i f i c a t i o n of law a n d w i s d o m , did n o t m a k e use of it in t h e
f o r m u l a t i o n a n d p r e s e n t a t i o n of his c h r i s t o l o g y .
In t h e d e h n e a t i o n of his c h r i s t o l o g y , Paul did t a k e u p significant
e l e m e n t s o f t h e J e w i s h w i s d o m s p e c u l a t i o n , i.e. of t h e p o e t i c per
s o n i f i c a t i o n of w i s d o m , a n d r e l a t e d t h e s e e l e m e n t s t o Christ. As a
result o n e can j u s t l y s p e a k of a P a u l i n e w i s d o m c h r i s t o l o g y . Cos
m o l o g i c a l , soteriological, r e v e l a t o r y , a n d o n t o l o g i c a l a s p e c t s of
t h e wdsdom figure are t r a n s f e r r e d b y Paul t o C h r i s t , or r a t h e r em
p l o y e d in t h e d e s c r i p t i o n of Christ as t h e p r e - e x i s t e n t S o n sent b y
G o d , as t h e m e d i a t o r a n d s u s t a i n e r of c r e a t i o n , as t h e image of
G o d a n d t h e e m b o d i m e n t a n d r e a l i z a t i o n of G o d ' s wdsdom, i.e.
t h e fuU a n d p e r f e c t m a n i f e s t a t i o n of G o d .
B u t Paul never c o r r e l a t e s Christ a n d t h e law. T h e fact t h a t
Christ is reXoc voixov d o e s n o t m e a n t h a t h e is t h e fuh a n d perfect
' e m b o d i m e n t ' of t h e law. It m e a n s t h a t h e is the ( o n l y ! ) o n e w h o
has fully fulfilled t h e T o r a h a n d has t h u s s u b j e c t e d t h e law t o him
self as vonoq TOV XptoTov w h i c h a p p e a r s t o t h e believer — w h o is
evvoixoq Xpiarov — as vonoq irvevfiaToq and voixoq nioTecoq, but
w h i c h is StiU vdîoq TOV deov. Whereas Christ is d e s c r i b e d in t e r m s
of w i s d o m , Christ is n o t d e s c r i b e d in t e r m s of T o r a h * ^ . R a t h e r ,
t h e T o r a h is d e s c r i b e d a n d d e f i n e d in t e r m s of Christ.
In t h e r e a l m of c h r i s t o l o g y , Paul a b a n d o n e d t h e f u n c t i o n a l
i d e n t i t y of law a n d w i s d o m . Paul c o u l d use t h e characteristics of
divine w i s d o m , b u t h e c o u l d n o t use essential f u n c t i o n s of T o r a h
in t h e c o n t e x t of t h e ' o l d ' c o v e n a n t w h i c h l i n k e d T o r a h w i t h wds
d o m : t h e f u n d a m e n t a l f u n c t i o n of T o r a h w h i c h h n k e d it w i t h
w i s d o m was its soteriological r o l e as w a y of a n d t o r i g h t e o u s n e s s .
It was in aU p r o b a b U i t y a t this very p o i n t t h a t Paul h a d t o give u p
t h e i d e n t i t y of l a w a n d w i s d o m : t h e c o s m o l o g i c a l , o n t o l o g i c a l , a n d
t h e o l o g i c a l f u n c t i o n s of w i s d o m c o u l d well b e u s e d for t h e de-
3 4 0 We noted above that Paid eliminates all references to the Torah when he uses Deut
3 0 , 1 2 - 1 4 to describe the presence of Christ in Rom 10,6b-8.
The Christian Way of Life 299
s c r i p t i o n of t h e p e r s o n a n d w o r k of Christ, b u t t h e transfer of t h e
t h e o l o g i c a l (actual) f u n c t i o n s of T o r a h t o Christ w o u l d have led
t o serious m i s u n d e r s t a n d i n g s .
T h e f u n c t i o n of t h e T o r a h in t h e salvation of m a n was s h a t t e r e d
b y Christ's d e a t h a n d r e s u r r e c t i o n . We have t h e r e f o r e s p o k e n of a
christologically m o t i v a t e d a b r o g a t i o n of t h e T o r a h in t h e s o t e r i o
logical r e a l m w h i c h o b v i o u s l y e x c l u d e s t h e transfer of t h e s o t e r i o
logical f u n c t i o n s of t h e T o r a h t o Christ. Paul d o e s n o t w a n t his
r e a d e r s t o get t h e i m p r e s s i o n t h a t C h r i s t , as e m b o d i m e n t of G o d ' s
will, b r o u g h t a n e w T o r a h w h i c h m a n has t o fulfill. Paul's c e n t r a l
c o n c e r n was t h a t his r e a d e r s u n d e r s t o o d t h e exclusive s o t e r i o
logical significance of Christ w h o fulfilled t h e T o r a h i n his d e a t h
a n d r e s u r r e c t i o n for u s . A n e w l a w w o u l d n o t solve m a n ' s predica
m e n t as G o d ' s e t e r n a l claims w o u l d still a p p l y . T h e o n l y possible
s o l u t i o n for m a n ' s ' p r o b l e m ' was G o d s e n d i n g his S o n t o fulfill
t h e T o r a h a n d t o die o n t h e cross for h i m .
C o n s e q u e n t l y , Paul a b a n d o n e d t h e f u n c t i o n a l i d e n t i t y of T o r a h
a n d w i s d o m o n t h e christological level for soteriological r e a s o n s .
Christ w h o is G o d ' s w i s d o m is n o t G o d ' s ( n e w ) T o r a h b u t b r o u g h t
t h e r e a l i z a t i o n of G o d ' s T o r a h b y fulfilling it himself, a n d fulfilling
it for u s , t h u s defining a n d qualifying t h e T o r a h i n t h e light of t h e
c l i m a x of G o d ' s h i s t o r y of s a l v a t i o n : t h e T o r a h c o m e s vmder t h e
rule of Christ a n d t h u s u n d e r t h e ' r u l e ' of t h o s e w h o a r e , b y faith,
in C h r i s t a n d c o n t r o l l e d b y t h e Spirit.
§ 16 The Christian Way of Ufe
I n o u r final s e c t i o n w e investigate t h e q u e s t i o n w h a t i m p o r t
t h e l a w a n d J e w i s h w i s d o m have for t h e C h r i s t i a n e t h i c as pre
s e n t e d a n d s u b s t a n t i a t e d b y Paul. T h e issue of t h e p l a c e of t h e law
in Pauline e t h i c leads t o t h e i m p o r t a n t q u e s t i o n s of t h e relation
s h i p of G o s p e l a n d law a n d of indicative a n d i m p e r a t i v e , a n d of
t h e e x i s t e n c e of b i n d i n g n o r m s for i n d i v i d u a l , specific b e h a v i o u r .
M u c h has b e e n w r i t t e n o n t h e s e m a t t e r s b o t h b y P r o t e s t a n t a n d
C a t h o l i c s c h o l a r s . We will occasionally t o u c h u p o n t h e first t w o
areas (in §16.1.), b u t w e will dwell m o r e o n t h e q u e s t i o n of
n o r m a t i v i t y i n P a u l i n e ethics ( § 16.2.).
300 The Christian Way of Ufe
T h e issue of t h e p l a c e of w i s d o m in Paul's e t h i c seems never t o

have b e e n d e a l t w i t h s y s t e m a t i c a l l y even t h o u g h scholars a r e
a w a r e of t h e formal a n d m a t e r i a l h n k s b e t w e e n Paul's parenesis
a n d t h e J e w i s h w i s d o m t r a d i t i o n . We will focus p a r t i c u l a r l y o n
t h e theological a n d e t h i c a l f u n c t i o n s of w i s d o m t h e o l o g y in
Paul's e t h i c ( § 1 6 . 3 . ) . T h i s p r o c e d u r e will h e l p us t o d e t e r m i n e
w h e t h e r Paul's e t h i c implies or is even b a s e d u p o n t h e t r a d i t i o n a l
c o r r e l a t i o n of l a w a n d w i s d o m . T h e fact t h a t Paul d i d n o t e m p l o y
this c o r r e l a t i o n o n t h e christological level d o e s n o t p r e c l u d e t h e
p o s s i b i h t y t h a t h e uses it o n t h e ethical level. This possibility can
n o t b e r u l e d o u t as t h e t r a d i t i o n a l c o r r e l a t i o n of l a w a n d w i s d o m
h a d its m a i n focus in t h e ethical r e a l m .
We will discuss Paul's parenesis as a w h o l e ' ^ ' w i t h o u t t a k i n g
i n t o a c c o u n t t h e different c h r o n o l o g i c a l a n d c o n t e x t u a l settings
of his l e t t e r s , m a i n l y b e c a u s e n o d e v e l o p m e n t s in Paul's t h i n k i n g
as t o b o t h t h e m o t i v a t i o n s a n d t h e n o r m s of C h r i s t i a n b e h a v i o u r
have b e e n traced'"*^
We are a w a r e of t h e fact t h a t o n e c a n n o t s p e a k of Paul's ' e t h i c s '
since this t e r m implies s o m e s o r t of scientific t r e a t i s e , d e l i n e a t i n g
a m o r a l ' s y s t e m ' , s o m e t h i n g w h i c h is o b v i o u s l y n o t e x t a n t in the
Pauline corpus'"^'. T h e t e r m ' p a r e n e s i s ' as well as t h e t e r m ' e t h o s '
are e q u a l l y n o t u n p r o b l e m a t i c ' * * . H o w e v e r , as these t e r m s have
341 Cf. generally W. Schrage, Die konkreten Einzelgebote in der paulinischen Pard-
nese: Ein Beitrag zur neutestamentlichen Ethik, 1 9 6 1 , p p . 1 3 4 8 ; V.P. Furnish,
Theology and Ethics in Paul, 1968, p p . 2 4 2 - 2 7 9 ; F. Laub, Eschatologische Ver
kiindigung und Lebensgestaltung nach Paulus, 1 9 7 3 , pp.1-24; and R. Hasenstab,
Modelle paulinischer Ethik: Beitrage zu einem Autonomie-Modellauspaulinischem
Geist, 1977, pp.29-138 for useful surveys of the main interpretations of Paul's
ethic.
3 4 2 Cf. W. Schrage, o.c., pp.187-271 passim; O. Meik, Handeln aus Glauben: Die Mo-
tivierungen der paulinischen Ethik, 1 9 6 8 , pp.245f. (arguing contra L. Nieder, Die
Motive der religids-sittlichen Pardnese in den paulinischen Gemeindebriefen,
1 9 5 6 , p p . l 4 1 f f . ) ; W . Schrage, £</((•*. 1 9 8 2 , p . l 5 5 .
3 4 3 Cf. V.P. Furnish, o.c, p p . 2 0 8 - 2 1 2 w h o therefore prefers to speak of PauUne 'ethic',
taking into account the fact that the dynamic of indicative and imperative in Paul's
thought presupposes theological convictions which, although formiUated not self
consciously, underlie his concrete, specific exhortations.
3 4 4 Cf. A. Grabner-Haider, Paraklese und Eschatologie bei Paulus: Mensch und Welt im
Anspruch der Zukunft Gottes, NTA N F 4 , 1 9 6 8 , p.4 w h o suggests that the term
parenesis should be avoided since the terms napau/eiv and napaivrtOKS occur only
in Lk 3,18(D) and Acts 2 7 , 9 . 2 2 (and in SapSal 8,9; 2Macc 7 , 2 5 . 2 6 ; 3Macc 5,17;
7,12 in L X X ) , referring to H. SchUer, J . Schniewind, W . J o e s t , E. SchUnk, and O.
Foundational Movitations 301
b e c o m e very m u c h e s t a b h s h e d in t h e discussion of t h e relevant

m a t e r i a l , especially, as regards t h e last t w o t e r m s , o n t h e c o n t i n
e n t , w e will still use t h e m .
We distinguish m o t i v a t i o n s w h i c h are r e l a t e d t o t h e f o u n d a t i o n
of C h r i s t i a n b e h a v i o u r ( § 1 6 . 1 . ) , b i n d i n g n o r m s for C h r i s t i a n
b e h a v i o u r ( § 1 6 . 2 . ) , a n d g u i d i n g criteria relevant for t h e p r a c t i c a l
a n d specific a p p l i c a t i o n of t h e s e forms in t h e Christian life ( § 1 6 . 3 . ) .
16.1. Foundational Motivations
16.1.1. Introduction. It was p a r t i c u l a r l y O. M e r k w h o research

e d t h e theological basis, t h e t e c h n i q u e , a n d t h e c o n t e n t of t h e
m o t i v a t i o n s in Paul's e t h i c ^ ^ . T h e classification of t h e various
m o t i v e s varies w d d e l y ^ ^ . As p o i n t e d o u t a b o v e , w e w a n t t o dis
tinguish between foundational motivations which touch on the
basis of t h e C h r i s t i a n life, a n d b i n d i n g n o r m s a n d guiding criteria
w h i c h are relevant for t h e practical w o r k i n g o u t of t h e Christian
life. T h e various m o t i v a t i o n s w h i c h will b e discussed b e l o w a r e ,
essentially, t h e u n f o l d i n g of G o d ' s salvational a c t i o n ^ ^ . T h i s t h e o
logical or t h e o c e n t r i c f o u n d a t i o n of t h e Christian life is o b v i o u s
in m a n y p a r e n e t i c c o n t e x t s in Paul's l e t t e r s ^ ^ .
N o t o n l y t h e classification b u t also t h e n o m e n c l a t u r e of t h e
f o u n d a t i o n a n d m o t i v a t i o n of Paul's parenesis varies. S o m e schol
ars, for e x a m p l e , s u b s u m e n e a r l y every a s p e c t of Paul's t h i n k i n g
Michel. He prefers the term 'paraklesis' as a more appropriate term for the early
Christian mission and preaching practice. The term 'ethos', widely used in German
literature, seems to have a different meaning in the Anglo-.Saxon realm, but is still
used (cf. J . Nel, B. Gerhardsson).
3 4 5 Cf. O. Merk, Handeln. pp.43-229 (exegesis), 2 3 1 - 2 4 8 (systematizing conclusions);
cf. also K. Romaniuk, "Les motifs parenetiqucs dans les ecrits pauliniens", Aôi;-
Test 10 (1968) 190-207; P. Grech, "Christological Motives in Pauline Ethics", f a u /
de Tarse, 1 9 7 9 , p p . 5 4 1 - 5 5 8 .
3 4 6 P. Grech, a.c., e.g. distinguishes between 'classified' motives (pp.542-548) which
include the appeal to c o m m o n sense, social reasons, scriptural authority, and theo
logical, salvation-historical, eschatological, and ecclesiological motives, and the
proper christological motives (pp.548-555).
347 Cf. O. Merk, o.c., p p . 4 4 1 , 2 3 5 - 2 4 8 ; V.P. Furnish, Theology, pp.213f.; H. Ridder
bos,/"aut p p . 2 5 8 - 2 6 5 ; H. Halter, Taufe, pp.457f.
3 4 8 Cf. O. Merk, o.c. pp.235-237 mentioning Gal 5,13-6,10; IThess 4,6-8; 5,1-10; ICor
6 , l - 2 0 ; 8 , 1 - 1 1 , 1 ; 12-13;2Cor 8 - 9 ; R o m 12-13; 15,7;Phil 2,6-18; Col 3 , 1 4 .
302 The Christian Way of Life
u n d e r t h e c a t e g o r y ' e s c h a t o l o g y ' , i n c l u d i n g christological as

p e c t s ' ^ . ReaUzing t h e i n t e r r e l a t e d n e s s of these a r e a s , d e p e n d i n g
o n t h e respective d e f i n i t i o n s , we prefer t o h o l d these areas a p a r t
since e s c h a t o l o g y , even i n t h e b r o a d sense of t h e t e r m , is b u t a
partial f u n c t i o n of Paul's theological c o n c e p t i o n of t h e e t h o s , evi
d e n c e d b y t h e m u l t i p h c i t y of his p a r e n e t i c m o t i v a t i o n s ' ^ " . A
similar s i t u a t i o n prevails regarding t h e t e r m s a l v a t i o n - h i s t o r y . We
discuss, h o w e v e r briefly, t h e r e f o r e , t h e christological (including
s o t e r i o l o g i c a l ) , t h e salvation-historical, t h e p n e u m a t o l o g i c a l , t h e
ecclesiological, a n d t h e eschatological m o t i v a t i o n of Paul's p a r e n e
sis.
16.1.2. Christological motivation. R e c e n t s t u d i e s have confirm

e d t h a t t h e p r o p r i u m of t h e P a u h n e e t h o s consists " i n der Chris-
t u s b e z o g e n h e i t d e r e t h i s c h e n Weisungen, in d e n e n das Christuser-
eignis p n e u m a t o l o g i s c h , ekklesiologisch und anthropologisch
reflektiert i s t " ' ^ ' . This f o u n d a t i o n a l christological m o t i v a t i o n
c o m p r i s e s t h e p a s t of C h r i s t ' s d e a t h a n d r e s u r r e c t i o n , t h e p r e s e n t
of Christ's salvation a n d l o r d s h i p , a n d t h e f u t u r e of Christ's r e t u r n .
According t o 2Cor 5,14-15 Christ died for all so that those for w h o m he died shall
no longer live for themselves but for the one w h o died for them and was raised from
the dead. Rom 14,9 asserts that Christ died and was raised in order that he might be
Lord of the dead and of the living.
Paul o b v i o u s l y ascribes t o Christ's salvational d e a t h a n d resur

rection power and authority.
In the words of W. Schrage, "mit dem T o d Jesu Christi sind das neue Leben und der
Gehorsam der Christen mitgesetzt, und zwar nicht nur als ethische VerpfUchtung,
3 4 9 Cf. H. Halter, Taufe, p.339 w h o defines eschatology as "das pin Verstandnis des
Heilshandelns Gottes durch Christus und der dadurch geschaffenen Sittiation; sim
ilariy W. Schrage, Einzelgebote, p p . l 5 f . , 2 0 - 2 6 ; A. Grabner-Haider, Paraklese, pp.
3 3 - 4 4 , 5 8 - 1 1 2 and others.
3 5 0 C L C . Munchow,£fWfe, 1 9 8 1 , p . l 5 0 .
351 G. Strecker, "Autonome Sittlichkeit und das Propriimi der christlichen Ethik bei
Paulus", ThLZ 104 ( 1 9 7 9 ) 871 summarizing the results of the studies of H. Halter
and R. Hasenstab. See further O. Merk, Handeln, p p . l 5 - 4 1 , 2 3 7 L ; V.P. Furnish,
Theology, p p . 2 1 6 - 2 2 6 ; G. Eichholz, Theologie, p p . 2 6 5 - 2 6 8 ; H.D. Wendland,£J/ii&
des Neuen Testaments, 2 l 9 7 5 , p p . 4 9 - 8 8 ; H . Ridderbos,Pau/, p p . 2 0 6 - 2 1 4 ; F. Festo-
tazzi, "Originalita della morale cristiana secondo San Paolo", Dimensions de la vie
chretienne, 1 9 7 9 , p p . 5 4 8 - 5 5 5 ; J . F . CoUange, Ethique, p p . 5 5 . 6 1 ; W. Schrage,
1 9 8 2 , p p . 1 5 5 - 2 3 0 and passim.
Foundational Motivations 303
s o n d e m als Realit'at . . . Das befreiende Herrsein Jesu ist Ausgangs- und Zielpunkt
christlichen Lebens und christlicher Ethilt"
T h a t t h e l o r d s h i p of Christ is b a s e d o n , a n d r o o t e d i n , w h a t
J e s u s Christ did for m a n b e c o m e s a p p a r e n t w h e n o n e considers
t h e r e l a t i o n s h i p b e t w e e n j u s t i f i c a t i o n a n d s a n c t i f i c a t i o n in R o m 6,
12.23353 y j g ^ QJ- Q Q C J ' S a c t i o n in C h r i s t , t h e b e h e v e r m u s t be
o b e d i e n t ( R o m 1,5), as faith a n d o b e d i e n c e are closely r e l a t e d b y
Paul (cf. R o m 1,8 w i t h 1 6 , 1 9 a n d Phil 2 , 1 2 w i t h 2 , 1 7 ; c f . R o m 1 5 ,
1 8 ; 2 C o r 1 0 , 5 - 6 ) ^ ^ . O b e d i e n c e as p r o o f a n d test of faith is t h e
t h a n k f u l r e c o g n i t i o n of t h e fact t h a t G o d has a c c e p t e d t h e d o ^ ?
as j u s t i f i e d in Christ, t h a t G o d w a n t s t o k e e p a n d preserve
h i m , t h a t G o d h a s ' m o n o p o H z e d ' h i m , a n d t h a t G o d ' s gift of
SLKaioavvTi is t o realize itself c o n s t a n t l y as i n d w e l l i n g p o w e r m a k
ing t h e j u s t i f i e d o n e i n t o an i n s t r u m e n t of r i g h t e o u s n e s s ( R o m 6,
13.19)^^^. T h e b e h e v e r w h o is i v XpioT(^\s at t h e s a m e t i m e i v
KVpiif} — an i m p o r t a n t e x p r e s s i o n in t h e c o n t e x t of Paul's e t h o s ^ ^ ^ .
T h u s , t h e w o r k a n d t h e l o r d s h i p of J e s u s Christ are of basic

i m p o r t a n c e for t h e C h r i s t i a n e t h i c a c c o r d i n g t o Paul^^''.
16.1.3. Salvation-historical motivation. Paul sees t h e l o c u s of

t h e C h r i s t i a n e t h o s t o be t h e t i m e b e t w e e n Christ's r e s u r r e c t i o n
3 5 2 W. Schrage, Ethik, p . l 6 1 . Cf. also G. Eichholz, Theologie, p . 2 7 2 w h o asserts in this

context: "dafi wir Jesus Christus gehoren, entnimmt uns uns selbst, unserer Ver-
fiigungsgewalt, und macht uns frei ziun Dienst fiir Christus und fiir den Nachsten".
Also H. Halter, Taufe, p . 3 2 6 w h o concludes that "als der in Christus neu von Gott
herkommende und auf Gott hingehende neue Mensch ist der getaufte Glaubende zu
einer dieser Heilsbewegung cntsprechenden, fruchtbringenden neuen Existenz
ermachtigt und gefordert".
3 5 3 Cf. U. WUckens, Romer, 2, 1 9 8 0 , pp.5-42 passim (pp.5f. Ut., add O. Merk, Han
deln, pp.28-41). For the question of the relation of indicative and imperative which
is relevant here cf. § 1 6 . 2 . 1 .
3 5 4 Cf. O. Merk, o.c, p . l S ; C.E.B. Cranfield, Romans, 1, pp.66f.; U. WUckens, Ro
mer, 1, pp.66 f.
3 5 5 Cf. O. Merk, Handeln, p . l 3 referring to E. Kasemann, "Gottesgerechtigkeit bei
Paulus", Exegetische Versuche und Besinnungen, 2 , 1 9 6 4 , p . 1 8 7 .
3 5 6 Cf. W. Schrage, £f/((ft. p . l 6 2 referring to ICor 7,39; 1 1 , 1 1 ; PhU 4 , 4 ; IThess 4 , 1 ; he
asserts that "wer 'in Christus' ist, der ist eben damit eo ipso dem Herrn im Gehor-
sam unterstellt: 'Leben wir, so leben wir dem Herrn' ( R o m 14,9f)".
3 5 7 Cf. also IThess 5,10; ICor 1,13; 3 , 2 3 ; 5,7; 6,12-20; 7,21-24.32-35; 8 , 1 1 - 1 3 ; 10,14-
2 2 ; 1 1 , 3 - 5 . 1 1 ; 2Cor 5,13-15; 8,8-9; Rom 12,1-2; 14,7-9; PhU 2,6-11; Col 3 , 1 7 - 1 8 .
Cf. O. Merk, o.c, pp.45-229 passim, 2 5 7 - 2 3 9 ; P. Grech, "Motives", 1 9 7 9 , p p . 5 4 9 -
552.
a n d his r e t u r n . T h e Christian e t h o s is r e l a t e d t o , a n d relevant for,

t h e t i m e ' b e t w e e n t h e ages', t a k i n g i n t o a c c o u n t t h e t e n s i o n be
t w e e n t h e ' a l r e a d y ' a n d t h e ' n o t y e t ' . A c c o r d i n g l y , t h e Christian
e t h i c has b e e n t e r m e d i n t e r i m e t h i c s , c h u r c h e t h i c s , or ethica via
tor um^^^. T h e ' i n t e r i m ' is b o t h t h e t i m e of salvation (cf. 2 C o r 6,2)
a n d t h e t i m e of Bewahrung w h i c h is a " Z e i t des G e f o r d e r t s e i n s ,
der I n - D i e n s t - N a h m e d u r c h G o t t " ' ^ ^ . T h e believer w h o has b e e n
j u s t i f i e d b y t h e r e v e l a t i o n of G o d ' s r i g h t e o u s n e s s in J e s u s Christ
r e s p o n d s b y o b e d i e n t b e h a v i o u r w h i c h c o r r e s p o n d s t o this righ
t e o u s n e s s a n d h o l d s o u t , in t h e p r e s e n t t i m e of s a l v a t i o n , t h e dialec
tic b e t w e e n t h e salvation w h i c h has a l r e a d y h a p p e n e d a n d is his,
a n d t h e salvation w h i c h wiU h a p p e n a n d wiU fuUy b e c o m e his
(cf. Phil 2 , 1 2 - 1 3 ) . This dialectic is t h e g r o u n d for t h e dialectic of
t h e i n d i c a t i v e a n d t h e i m p e r a t i v e : t h e old a e o n has b e e n over
t u r n e d b y Christ b u t t h e n e w a e o n has n o t b e g u n in universal ful
ness a n d p e r f e c t i o n . A n d this t o g e t h e r n e s s of t h e p r e s e n t evil a e o n
a n d t h e b e g i n n i n g of t h e n e w a e o n , t h e n e w c r e a t i o n , c o r r e s p o n d s
w i t h t h e s i t u a t i o n of t h e b e h e v e r ' b e t w e e n t h e times''®".
As a result of this t e n s i o n b e t w e e n t h e ' a l r e a d y ' a n d t h e ' n o t
y e t ' , Paul e x h o r t s b e h e v e r s n o t t o hve after t h e p a t t e r n of this
a e o n ( R o m 1 2 , 2 ) , i m p l y i n g t h a t this is at least a p o s s i b i h t y . He
w a r n s t h e m of specific acts of t h e sinful n a t u r e (Gal 5,19-21) a n d
tells t h e m t o e x a m i n e e v e r y t h i n g a n d t o h o l d o n ( o n l y ) t o t h e
g o o d ( I T h e s s 5 , 2 1 ) , k n o w i n g t h a t m a n y things are n o t useful for
t h e believer ( I C o r 1 0 , 2 3 ) . A n d Paul is very m u c h a w a r e of t h e fact
t h a t S a t a n is still a real t h r e a t for t h e Christians a n d c o n s e q u e n t l y
a d m o n i s h e s t h e m t o b e w a r e of h i m ( R o m 1 6 , 2 0 ; I C o r 7 , 5 ; 2 C o r
358 Cf. O. Merk, o.c., p p . l 4 f . , 3 7 ; H.D. Wendland, Ethik, p . 5 1 ; H. Ridderbos, Paul, p.

2 5 7 ; O. Cullmann, "Les consequences ethiques entre le 'deja'et le 'pas encore' ",
Paul de Parse, 1 9 7 9 , p p . 5 5 9 - 5 7 4 ; W. Schrage, o.c, p p . l 5 8 L ; see also H. Halter,
Taufe, pp.14-17,27 w h o describes the present consensus among Catholic moral
theologians as regards "dans Situiert-Sein des christlichen Ethos in der Heilsgeschich
te" ( p . l 7 ) . CL a l s o j . mu\,The Ethics of Freedom, 1 9 7 6 , p.l 1. The term 'interim
ethics' goes back to A. Schweitzer but is used here in a different, more positive
sense.
359 CL O. Merk, o . c , p . l 4 .
3 6 0 CL O. Merk, o . c , p.37; H. Ridderbos, Paul, p.257; O. Cullmann, "Consequences",
1 9 7 9 , p p . 5 5 9 - 5 7 4 passim; W. Schrage, Ethik, p . l 5 8 . T.J. Deidun, Morality. 1 9 8 1 ,
pp.51-84 claims that the inward activity of the Spirit as fulfilment of the promises
concerning the new covenant is the ground of the imperative.
2 , 1 1 ) a n d of t h e m a n i f o l d t e m p t a t i o n s ( I C o r 1 0 , 1 3 ; Gal 6 , 1 ;
I T h e s s 3,5), w h i c h are s u r e t o p r e s e n t t h e m s e l v e s .
6.1.4. Pneumatological motivation. The pneumatological motive

of Paul's e t h i c can b e r e g a r d e d as t h e c o n c r e t i z a t i o n of t h e chris
tological f o u n d a t i o n ^ ^ ' . T h e C h r i s t i a n life can be d e f i n e d as a
" w a l k " in t h e Spirit (Gal 5 , 2 5 ; cf. R o m 8 , 4 ) , p r o d u c i n g t h e " f r u i t "
of t h e Spirit (Gal 5 , 2 2 ) . T h e gift of t h e Spirit is t h e f u n d a m e n t a l
p o w e r a n d p r i n c i p l e of t h e n e w life^^^. T h e Spirit d e t e r m i n e s t h e
e n t i r e life of t h e believer a n d of t h e c h u r c h ( I C o r 1 2 , 1 1 ) . T h e
Spirit is "Inbegriff des n e u e n L e b e n s bis in die E i n z e l h e i t e n u n d
A l l t a g l i c h k e i t e n h i n e i n " ^ ^ (cf. R o m 5 , 5 ; 8 , 9 . 1 4 . 2 6 - 2 7 ; 12,4ff.;
15,16; l C o r l 2 , 3 - l l ; G a l 3 , 3 ; 5 , 2 2 - 2 5 ) .
T h e r e n e w a l of t h e believer b y t h e Spirit i n c l u d e s , a b o v e all, t h e
r e a l m of m o r a l decisions a n d m o r a l c o n d u c t ^ . T h e believer is
' d e v e l o p e d ' b y t h e Spirit e x t e r n a l l y via t h e a p o s t o l i c e x h o r t a t i o n
( I T h e s s 4 , 1 - 8 ; I C o r 7 , 4 0 ) , t h e b r o t h e r l y a d m o n i t i o n (Gal 6 , 1 ) , t h e
e x a m p l e of o t h e r s ( I T h e s s 1,6-7), t h e offices a n d c h a r i s m a t a of
t h e c h u r c h ( I C o r 1 2 - 1 4 ; R o m 1 2 , 4 - 8 ) , a n d t h e w o r s h i p service
( I C o r 1 4 ; Col 3 , 1 6 ) , a n d i n t e r n a l l y via p e r c e p t i o n ( I C o r 2 , 1 0 - 1 6 ;
Col 1,9-10), faith ( 2 C o r 4 , 1 3 ) , h o p e ( R o m 5 , 5 ; 8 , 1 6 - 1 7 ; 1 5 , 1 3 ) ,
p r a y e r (Gal 4 , 6 ; R o m 8 , 1 5 . 2 6 - 2 7 ) , a n d love ( R o m 5 , 5 ; 1 5 , 3 0 ; Gal
5 22)365_ T h e Spirit e n a b l e s t h e believer t o fulfill t h e will of G o d
( R o m 8 , 4 ; cf. Gal 5 , 1 3 - 1 4 . 1 6 . 2 5 ) ^ ^ .
361 Cf. H.D. Wendland, Ethik, p.53 referring to R o m 8,lff. and Gal 5,13ff. Cf. also W.
Schrage, o.c,. p . l 6 7 w h o , however, should not quote R o m 12,1 in this context
translating \071K»J Karpeia as "geistlicher Gottesdienst": the meaning "geistig" or
"intelligent", "understanding" worship is clearly to be preferred; cf. C.E.B. Cran
field, Romans, 2, pp.604f.; H.W. Bartsch, Art. "XoTtKd?", £ WAT 2 ( 1 9 8 1 ) 8 7 7 ; U.
WUckens, Romer, 3 , 1 9 8 2 , pp.4-6.
3 6 2 Cf. H. Ridderbos,Paiitpp.214-223;W.Schrage,£>>u;e/êfcofe,pp.20,71f.;O.Merk,
Handeln, pp.l8f.,39f.; G. Eichholz, Theologie, pp.273f.; H. Halter, Taufe, p p . 4 0 9 -
4 2 7 (pp.683f. lit.!); W. Schrage,£f/nVfe. p p . l 6 7 f f .
3 6 3 W. Schrage, £mzei^?feote, p . 7 1 .
3 6 4 Cf. H. Halter, o.c, pp.412f. w h o defines the Spirit and his activity as "wirkmach-
tigcs Anwesen Gottes untcr den Menschen . . . die subjektive Dimension des objek-
tivcn Wirkens Gottes".
3 6 5 Cf. H. Halter, o . c , p.420 whose biblical references, however, are not aU relevant in
this c o n t e x t .
3 6 6 Cf. H. Halter, Taufe, pp.423f. w h o states that "als im Geiste zu einer neuen Exis
tenz Ermachtigte sind die Christen zu einer dieser Ermachtigung cntsprechenden
16.1.5. Ecclesiological motivation. It has b e e n i n d i c a t e d t h a t

t h e e t h i c a c c o r d i n g t o Paul c a n be defined as ' c h u r c h e t h i c ' . T h e
ecclesiological m o t i v e s of Paul's parenesis have b e e n p o i n t e d o u t
r e p e a t e d l y ' ® ^ . P a u l m a k e s individualethische statements'®* only
very s e l d o m a n d relates even t h e m , essentially, t o t h e C h r i s t i a n
c o m m u n i t y ' ® ^ . T h e c h u r c h is p a r t i c u l a r l y t h e l o c u s of discovering
a n d d i s c e r n i n g t h e wih of G o d .
C o n s e q u e n d y , P a u l ' s e x h o r t a t i o n s as regards d i s c e r n m e n t a n d
p e r c e p t i o n a r e in t h e p l u r a l ( R o m 1 2 , 2 ; Phil 1 , 9 - 1 0 ; 4 , 8 ; Col 1,9-
10). H e a d m o n i s h e s t h e b e h e v e r s TO aurrf a n d TO iv^ppoveiv (Rom
1 2 , 1 6 ; 1 5 , 5 ; 2 C o r 1 3 , 1 1 ; Phil 2 , 2 ; 4 , 2 ) ' ™ . T h e r e f e r e n c e t o t h e
c o n d u c t of o t h e r believers o r c h u r c h e s can b e c o m e a decisive argu
m e n t ( I C o r 1 1 , 1 6 ) . In t h e d i s p u t e b e t w e e n t h e ' w e a k ' a n d t h e
'strong', the reference t o the believers' responsibihty t o each other
is a crucial p a r t of Paul's r e s p o n s e ' ^ ' .
T h e \6yo<; aotpiaq ( I C o r 12,8) seems t o be a c h a r i s m w h i c h re
fers t o decisions in t h e e t h i c a l r e a l m ' ' ' ^ . T h e c o n c e p t i o n s of t h e
o t K o S o ^ n ' ' " of t h e c h u r c h a n d t h e Kotvu^via^''^ in t h e c h u r c h are
relevant h e r e a l s o . It is a m a t t e r - o f - c o u r s e for Paul, h o w e v e r , t h a t
t h e TO avTO <fpoveiv is n o t eo ipso l e g i t i m a t e d b u t has t o c o n f o r m
Existenz gefordert — das Treiben des Geistes ist ein ermogUchendes und fordem-
des" ( p . 4 2 4 ) .
367 Cf. W. Schrage, Einzelgebote, p p . 1 7 4 - 1 8 1 ; O. Merk, Handeln, p p . 1 9 , 2 3 7 - 2 3 9 ; H.D.
Wendland, Ethik, pp.64-69; H. Halter, o.c., p p . 4 2 7 4 5 2 ; H. Schiirmann, Orien
tierungen, p p . 6 4 - 8 8 ; F. Festorazzi, "Originaliti", 1 9 7 9 , p p . 2 4 9 - 2 5 S ; P. Grech,
"Motives", 1 9 7 9 , pp.547f.; J . F . Collange, Ethique, p p . 2 2 0 - 2 3 1 ; T J . Deidun, Mor
ality, p p . 2 1 5 - 2 1 7 , 2 2 2 f . ; W . Schrage, £tAiA, pp.213f.
3 6 8 Cf. the statements on dperri ( Phil 4,8) , o n t h e aCifta of the individual Christian
( R o m 1 2 , 1 ; ICor 6 , 1 3 ) , o n personal suffering (Rom 8 , 1 8 ; 2Cor 4 , 1 7 ; e t c . ) ; a n d on
htKpdrewL ( G a l 5 , 2 3 ; c f . ICor 7 , 9 ; 9 , 2 5 ) . Cf. W. Schrage, £tA.A, p p . 2 0 9 - 2 1 3 .
3 6 9 Cf. H.D. Wendland, o.c, p . 6 5 ; W. Schrage, o.c, 2 1 3 concluding that "am sitUichen
Verhalten des Christen alseinzelnem Individuum hat Paulus kein sonderiich groBes
Interesse" (ibid.). It is obvious, of course, that Paul regards the church not as trans
cendent, theoretical reality but as the fellowship of individual believers in Christ!
3 7 0 Cf. W. Schtage, Einzelgebote, pp.174-176.
371 C f . J . Murphy-O'Connor, "Freedom", 1 9 7 9 , p p . 2 I - 3 2 , here p . 3 2 .
3 7 2 W.SchTdLgc,Einzelgebote, pp.l&Oi.
3 7 3 Cf. O. Michel, Kn:'oiKo&onii^", ThWNTb ( 1 9 5 4 ) 1 3 9 - 1 5 1 ; O. Merk,.tfan<iWn, pp.
2 3 7 f . ; J . Pfammatter, Art. "OJKOSOMT^", £WVr 2 ( 1 9 8 1 ) 1 2 1 1 - 1 2 1 8 .
3 7 4 Cf. J . M. McDermott, "The BibUcal Doctrine of KOINnNIA", BZ 19 ( 1 9 7 5 ) 6 4 - 7 7 ,
2 1 9 - 2 3 3 ; G. Panikulam, Koindnia in the New Testament: A Dynamic Expression in
the Christian Life, AnBibl 8 5 , 1 9 7 9 ; J . Hainz, Art. "Koivuivia", EWNT 2 ( 1 9 8 1 )
749-755.
to a s u p e r i o r n o r m since t h e m a j o r i t y does n o t automatically

possess t h e t r u t h (cf. R o m 1 5 , 5 ; Gal 2 , 6 . 1 4 ) ^ ^ ^
M o s t scholars refer t o a s a c r a m e n t a l f o u n d a t i o n of t h e Chris
t i a n e t h o s w h i c h we w a n t t o i n c l u d e in t h e ecclesiological basis.
T h e m a i n focus h e r e is o n t h e f u n c t i o n of b a p t i s m as i n a u g u r a t i o n
of t h e n e w e x i s t e n c e in Christ a n d as m o t i v e for C h r i s t i a n behav-
iour^^^. C a t h o l i c a n d m o s t P r o t e s t a n t scholars s e e m t o agree t h a t
b a p t i s m is b o t h a cognitive a n d a causative event^^^ — d e s p i t e t h e
fact t h a t P a u l d o e s n o t p r e s e n t a p r o p e r ' d o c t r i n e ' of b a p t i s m n o r
t r e a t s b a p t i s m t h e m a t i c a l l y , a n d t h a t t h e q u e s t i o n of i n f a n t b a p
t i s m , generally p r e s u p p o s e d b y t h e s e s c h o l a r s , c a n n o t be a n s w e r e d
p o s i t i v e l y o n t h e basis of t h e N T d o c u m e n t s ^ ' ' * . I t can be said w i t h
c e r t a i n t y , h o w e v e r , t h a t Paul does c o r r e l a t e b a p t i s m (as causative
a c t ? or as t e s t i m o n y ? ! ) , j u s t i f i c a t i o n , a n d s a n c t i f i c a t i o n ( R o m
16.1.6. Eschatological motivation. T h e final f o u n d a t i o n a l m o t i

v a t i o n of Paul's e t h i c is t h e eschatological m o t i v e . We t a k e 'escha
t o l o g i c a l ' h e r e n o t in t h e b r o a d sense of t h e t e r m ^ * ' referring t o
t h e p r e s e n c e of salvation b u t r a t h e r in t h e strict sense as c o m p r i s
ing t h e h o p e (or t h e f u t u r e ) of salvation. F o r P a u l , t h e h o p e re
g a r d i n g t h e f u t u r e carries w e i g h t for t h e p r e s e n t b e h a v i o u r of t h e
believer^Sl.
375 Cf. W. Schrage, o.c, p . l 77. Pace the Catholic scholars H. Halter, Taufe, p.439 (who
refers to an "Interaktionsprozess ekklesialer'Normfindung'", pp.45 I f . ) ; H. Schiir
mann, Orientierungen, pp.64-88 (who concludes that "die apostolische Kirche
schrieb sich selbst die letztlich entscheidende sittliche Erkenntnisfahigkeit und
eine hohe WeisungsvoUmacht zu weim es darum ging, den Willen Gottes zu erkenen.
Der nachapostoloschen Kirche koramt diesselbe doch wohl ebenfalls z u " , p.86);
T J . Deidun, Morality, p p . 2 2 2 - 2 2 5 (who affirms the obligation of clerical celibacy
in this c o n t e x t ! ) .
3 7 6 Cf. Schrage, o . c , p p . 4 9 , 1 8 7 ; O. Merk, o . c , p p . 1 9 - 2 8 , 3 4 , 4 1 ; H. Halter, o . c , p p . 2 8 9 -
3 0 3 ; H. Schurmann, o . c , pp.94f.
377 Cf. H. Halter, o . c , p.291 (pp.684f. n . l 8 lit.); for the Protestant side cf. recently
U. Schneiie, Gerechtigketi, 1 9 8 3 , passim.
3 7 8 Note the explicit remark t o this effect by H. Halter, Taufe, p p . 3 0 , 2 9 2 !
3 7 9 Cf. O. Merk, Handeln, p p . 1 9 - 4 1 ; W. Schrage, Ethik, p p . l 6 4 f . ; also U. Wilckens,
Romer, 2 , pp.5-62 passim and U. Schneiie, Gerechtigkeit, pp.33-161 passim.
380 Cf. supra p.302 with n . 3 4 9 .
381 Cf. W. Schrage, Einzelgebote, pp.20f.; K. Romaniuk, "Motifs", AfooFeit 10 ( 1 9 6 8 )
1 9 2 f . , 1 9 7 ; O. Merk, o . c , p p . 2 3 8 , 2 4 0 - 2 4 3 ; H. Schiirmann, Orientierungen, pp.
93f.; F. Festorazzi, "OriginaUti", pp.248f.; P. Grech, "Motivations", pp.546f.;
Several scholars have pointed out that the view is wrong which explains Paul's
use of parenesis by his diminishing Naherwartung — the element of the proximity
of the parousia is of secondary importance for Paul's ethical motivations382. x h i s
is corroborated, for example, by the fact that the orientation of the admonitions by
the end is characteristic for Paul already in IThess (cf. 4 , 6 ; 5,9-10 ;also 3 , 1 2 - 1 3 ; 5,
23).
In t h e c o n t e x t of t h e r e l a t e d n e s s of c h r i s t o l o g y , e s c h a t o l o g y ,
a n d e t h i c s , Paul's references t o t h e future have (1) a critical func
t i o n for t h e p r e s e n t stressing t h e ' n o t y e t ' , a n d (2) a c o n s t r u c t i v e
f u n c t i o n for t h e p r e s e n t p o i n t i n g t h e believer t o t h e f u t u r e a n d
d e t e r m i n i n g his u n d e r s t a n d i n g of t h e p r e s e n t in w h i c h his a c t i o n s
take place'*'.
T h e c o n c e p t of t h e j u d g m e n t a c c o r d i n g t o w o r k s ( R o m 2 , 5 - 1 1 .
16; I C o r 3 , 1 3 ; 2 C o r 5 , 9 - 1 0 ; cf. Gal 6 , 8 ; Phil 1 , 1 0 ; Col 3 , 2 5 ;
I T h e s s 4 , 3 - 6 ) serves t h e e l a b o r a t i o n of Christian b e h a v i o u r in t h e
' i n t e r i m ' , i.e. it serves " d e r V e r k l a m m e r u n g der R e c h t f e r t i g u n g als
articulus fidei constituens m i t der darauf b e r u h e n d e n E t h i k als
articulus fidei consequens"^^'^.
T h e c o n c e p t of r e w a r d ( R o m 2 , 7 ; I C o r 3 , 8 . 1 4 ; 4 , 5 ; 9 , 2 4 - 2 5 ;
1 5 , 5 8 ; Gal 6 , 7 - 1 0 ; Phil 3 , 1 4 ) also plays a n i m p o r t a n t role as re
gards e n c o u r a g e m e n t a n d e x h o r t a t i o n in Paul's p a r e n e s i s . O t h e r
significant n o d o n s in this eschatological c o n t e x t are t h e nearness
J . F . Collange, Ethique. pp.64-68; H.H. Schade, Christologie, 1981, pp.136-166

passim;C. Munchow, Ethik, 1 9 8 1 , p p . l 5 0 - 1 6 8 passim; W. Schrage, Ethik, p . 2 7 5 .
3 8 2 For details see W. Schrage, "Ziu: formalethischen Bedeutung der pauUnischen
Paranese", ZEE 4 ( I 9 6 0 ) 2 0 7 - 2 3 3 , here 2 0 9 - 2 1 8 ; H. Ridderbos, Paul, p . 2 7 5 ; P.
Grech, a.c, p . 5 4 7 ; A. Vogtle, "Paraklese und Eschatologie nach Rom 13,11-
14", Dimensions de la vie chretienne, 1 9 7 9 , p p . 1 7 9 - 1 9 4 , here 1 8 9 - 1 9 4 ; H.H.
Schade, o.c, p . l 4 3 ; W . Schrage, Einzelgebote, pp.l6,173f.
3 8 3 C f . C . Munchow, £t/t<ft. p. 167.
3 8 4 C. Miinchow, o . c , p.161 emphasizing further that the concept of judgment accord
ing to works does not imply or establish the validity of the Tun-Ergehen-Zusam-
menhang but rather challenges the Christian to protect the new creation in the
present somatic existence as he Uves not in the time of perfection but in the time
of ethics ( p . 1 6 7 ) . Cf. also W. Schrage, Ethik, p.176 w h o ^ e r t s that Paul does
not caU upon the Christian, here, to seek salvation o n the basis of his own strength,
and continues: "Aber die Christen werden danach gefragt werden, ob sie das sola
gratia auch wirkUch sola, ganz und total haben gellen lassen, was sie mit Gottes
Gaben angefangen haben, ob sie auch wirklich vom Eschaton her und in der Kraft
des Geistes gelebt und den Heilsweg in Christus nicht verlassen haben" (ibid.). -
On the concept of judgment m Paul see particulariy L. M a t t e m , Das Verstandnis
des Gerichtes bei Paulus, A T h A N T 4 7 , \9(i(i;E.S,ynofzik,DieGerichts-undVergel-
tungsaussagen bei Paulus, GThA 8, 1 9 7 7 ; U. Wilckens, Romer, 1, 1 9 7 8 , pp.127-
131,142-146.
Binding Norms: The Law Aspect 3 09
of t h e " d a y " ( R o m 1 3 , 1 1 - 1 4 ^ ^ . ^-jêss 5,1-11^86) or t h e " d a y of

Christ" (ICor 1,8; Phil 1,6; 2,16), and the expectation of the
awTTip J e s u s Christ (Phil 3 , 2 0 ) . All of these a s p e c t s of Paul's (fu
turistic) eschatology emphatically refer t h e believer to ethical
responsibility.
16.1.7. Summary. One specific c h a r a c t e r i s t i c in Paul's e t h i c ,

c o m p a r e d w i t h t h e c o n t e m p o r a r y J e w i s h a n d Hellenistic e t h o s , is
first of all t h e m o t i v a t i o n , i.e. t h e c o r r e l a t i o n of t h e e t h o s w i t h t h e
christological a n d e s c h a t o l o g i c a l foundation^87_ -jhis c o r r e l a t i o n
is t h e n also significant for t h e m a t e r i a l e l a b o r a t i o n of t h e e t h o s
w h i c h , h o w e v e r , w e c a n n o t discuss a t this p o i n t .
As regards t h e t e c h n i q u e of m o t i v a t i o n , several c o n c l u d i n g re
m a r k s m a y b e m a d e ^ . (1) Paul sees a p l u r a l i t y of m o t i v a t i o n s ,
a n d t h e i m p l i e d h e t e r o g e n e i t y of t h e m o t i v a t i o n s m a k e s it i m p o s
sible t o r e d u c e t h e l a t t e r t o a single motive^89_ (2) T h e variety a n d
t h e very use of t h e m o t i v a t i o n s s h o w t h a t Paul m a k e s it a p o i n t t o
gain t h e u n d e r s t a n d i n g of t h e c h u r c h e s a n d t o r e n d e r t h e e x h o r t a -
385 See recently A. Vdgtle, "Paraklese und Eschatologie nach Rom 1 3 , 1 1 - 1 4 " , 1 9 7 9 , p p .
179-194 passim.
3 8 6 Cf. W. Hamisch, Eschatologische Existenz: Ein exegetischer Beitrag zum Sachanlie-
gen von 1 Thessalonicher 4.13-5,11. FRLANT 1 1 0 , 1 9 7 3 , p p . 5 2 - 1 5 8 ; F. Laub, £ i -
chatologische Verkiindigung. 1 9 7 3 , p p . 1 5 7 - 1 6 4 ; H.H. Schade, Cftruto/o«ie, 1 9 8 1 .
p.137-140.
3 8 7 Emphasized by C. Miinchow, Ethik. p.l 6 3 .
3 8 8 Cf. O. Merk, Handeln, p p .232- 235 who includes motives - under the headings
'individual motivations' and 'rare motivations' (pp.240-245) - which are discuss
ed in § 1 6 . 3 .
3 8 9 Thus one should refrain from describing Paul's ethic as 'ethics of freedom', 'ethics
of love', 'telos ethics', etc. The plurality of motivations stems from Paul's "Zug
zur Konkretisienmg"{W. Schrage, Eiruelgebote, p.61) which is to be distinguished
from casuism or legalism; cf. W. Schrage, o.c. pp.59-71 passim; H. Ridderbos,/"au/,
p p . 2 7 2 - 2 7 8 ; W. Schrage, Ethik. p p . 1 7 8 - 1 8 1 . Cf. also E. Schweizer, "Ethischer
Pluralismus im Neuen Testament", EvTh 35 ( 1 9 7 5 ) 397-401 with W. Schrage,
"Korreferat", EvTh 35 ( 1 9 7 5 ) 4 0 2 - 4 0 7 w h o prefers to speak of plurality instead
of pluralism. ~ One should note the difference to Stoic ethics where practical con
sequences of moral teachings are drawn only rarely; cf. W. Schrage, Eiruelgebote.
pp.59f. with n.3; for a comparison of Stoic ethics and NT ethics cf. recently T.
Herr, Naturrecht aus der kritischen Sicht des Neuen Testaments. 1 9 7 6 , p p . 1 2 8 - 1 3 3 ;
pace R. Hodgson, Die Quellen der paulinischen Ethik, Diss, theol. Heidelberg, 1 9 7 6 ,
pp.109-141 w h o admits that we find n o quotation of, or allusion t o , specific Stoic
dicta but arrives nevertheless on the basis of formal and material correspondences
at the "Annahme einer quellenmafiigen Abhangigkeit" (p. 138).
t i o n s intelligible a n d c o m p r e h e n s i b l e ' ^ . (3) T h i s i m p h e s t h a t t h e

m o t i v a t i o n s are n o t all equaUy significant in a given p e r i c o p e : in a
p a r t i c u l a r c o n t e x t o f t e n o n l y o n e or t w o s u b s t a n t i a t i o n s are d o m
i n a n t w i t h o t h e r m o t i v e s b e i n g a d d i t i o n a l . (4) T h e r e is n o p e r i c o p e
in w h i c h t h e m o t i v a t i o n s a r e o p p o s e d t o e a c h o t h e r ' ^ ' .
Paul m o t i v a t e s t h e C h r i s t i a n e t h o s b y u n f o l d i n g G o d ' s a c t i o n in
a n d t h r o u g h t h e L o r d J e s u s C h r i s t : " D u r c h die M o t i v i e r u n g e n des
v o n i h m g e f o r d e r t e n T u n s soil d e m C h r i s t e n bewuBt w e r d e n , daB
er i n G o t t e s H a n d e h i h i n e i n g e s t e l l t i s t " ' ^ ^
16.2. Binding Norms: T h e Law Aspect
16.2.1. Introduction. T h e c o n c r e t e n e s s a n d m u l t i p h c i t y of Paul's

m o t i v a t i o n s a n d e x h o r t a t i o n s c a n n o t be used as a n a r g u m e n t to
p r o v e t h a t Paul's e t h i c is n o t o n l y s i t u a t i o n a l l y o r i e n t e d b u t also
situationally conditioned (and therefore only historically v a h d ) :
(1) m a n y e x h o r t a t i o n s o c c u r in p e r i c o p e s w h i c h are n o t (!) d e p e n
d e n t u p o n a specific s i t u a t i o n a n d o c c a s i o n (cf. R o m 1 2 - 1 3 ; Gal
5-6; I T h e s s 4 ) ' ^ ' , a n d (2) Paul e x p e c t s from "all (!) Christians a
b e h a v i o u r w h i c h is t h e result a n d t h e r e a l i z a t i o n of G o d ' s a c t i o n
i n a n d t h r o u g h Christ w h i c h is, h o w e v e r , n o t u n i f o r m b e h a v i o u r .
T h i s leads us t o t h e q u e s t i o n w h e t h e r Paul was c o m m i t t e d t o
n o r m s i n t h e e l a b o r a t i o n of t h e C h r i s t i a n e t h o s . A t t e m p t i n g t o
3 9 0 One should not play understanding and conviction off against obedience since these
concepts are not mutually exclusive, and since Paul is definitely looking for obe
dience as well. Contra J . Becker, "Das Problem der Schriftgemafiheit der Ethik",
Handbuch der christlichen Ethik, 1, ed. A. Hertz et al., 1 9 7 8 , p.257 w h o states that
"nicht Gehorsam, sondern Ubcrzeugung wird gesucht".
391 Stated by O. Merk, Handeln, p . 2 3 4 as result of his extensive and thorough exegesis
of Paul's parenetic texts.
3 9 2 O. Merk, o . c , p . 2 4 0 .
3 9 3 Stressed recently by W. Schrage, Ethik, pp.lSOf.; also idem, "Deutung", ZEE 4
( 1 9 6 0 ) 2 2 5 - 2 3 3 ; H. Ridderbos, Paul. pp.276f. Contra e.g. H. Schiirmann, Orien
tierungen, 1 9 7 8 , p.l 10 w h o states that "je konkreter die Wertungen und Weisungen
materialiter werden, desto mehr mu6 ihre universale Verbindlichkcit hinterfragt
werden . . . Die universale und zeitloseAllgemeinverbindlichkeitmuB immer dann
ernstlich iiberpruft werden, wenn PaiUus operative Handlungsnormen fiir geschicht-
lich veranderte Situationen und Umstande oder Anweisungen und Mahnungen fiir
konkrete Einzelfalle gibt". It is the classical Kantian proposition when Schiirmann
suggests that moral-theological hermeneutics and moral reason determine Christian
conduct in the final analysis (ibid.).
Binding Norms: The Law Aspect 3 I 1
a n s w e r this q u e s t i o n , o n e s h o u l d d e a r l y distingubh between the
q u e s t i o n of n o r m a t i v i t y in a n d for Paul and the question of nor
m a t i v i t y of Paul (for t o d a y ) . It seems t h a t t h e negative answer
given b y m a n y scholars t o t h e s e c o n d q u e s t i o n also decides the an
swer t o t h e first question^**. S u c h scholars p r o t e s t against a bibli
cal e t h o s w h i c h claims t o b e m o r e t h a n a n o n c o m m i t t a l paradig
m a t i c c o m m e n t a r y o n t h e ' c o m m a n d m e n t ' of l o v e . T h e y a t t e m p t
t o j u s t i f y their p o s i t i o n p n e u m a t o l o g i c a l l y , ecclesioIogicaUy, ra-
tionalistically, or b y r e f e r e n c e t o ' l o v e ' . T h e y claim t h a t t h e deci
sive n o r m ( s ) or criteria of C h r i s t i a n c o n d u c t , for Paul ( a n d h e n c e for
u s ) , is t h e life in t h e Spirit^^^, t h e c o n t e x t of t h e c h u r c h ^ ^ , t h e
f u n c t i o n of r e n e w e d reason^^^, a n d t h e f u n d a m e n t a l r e q u i r e m e n t
oflove^^S.
I t h a s t o b e p o i n t e d o u t , h o w e v e r , t h a t w h e n Paul writes a b o u t
the p e r c e p t i o n of t h e v«ll of G o d for living, he refers t o t h e
Spirit very s e l d o m a n d r a t h e r r e l u c t a n t l y a n d n e v e r as i m p l y
ing a c o n t r a s t t o or a u t o n o m y from a n y verbum extermum^.
3 9 4 A recent example is G. Strecker, "Autonome Sittlichkeit und das Proprium der

christlichen Ethik bei Paulus", ThLZ 104 ( 1 9 7 9 ) 871 who asserts that the Christian
ethos is accidental and "nicht wirklich normschopferisch, weil es im Gegebenen
die aktuelle Forderung Gottes entdeckt". Cf. also J . T . Sanders, Ethics, 1 9 7 5 , p.64
w h o thinks that situation ethics is unavoidable (as regards Paul's ethos!).
3 9 5 Cf. R. Schnackenbuiig, Moral Teaching, p.277; K. Niederwimmer, Begriff der Frei-
heit, 1966, p p . 1 6 8 - 2 2 0 ; K.H. Schelkle, Theologie. 3 , p . 5 5 ; H.D. Wendland, Ethik,
pp.53f., 8 7 ; G. Therrien, Le discemement dans les ecrits Pauliniens, EB, 1 9 7 3 , pp.
2 6 8 - 2 7 1 , 2 8 4 - 2 8 6 3 0 4 f . ; H. Halter, Taufe. p p . 4 2 4 - 4 2 7 , 4 7 5 ; B.C. WinUe, Laiu, pp.
2 0 2 - 2 3 7 , 3 2 1 ; J . D . G . Dunn, Jesus and the Spirit. pp.222f.; B. Gerhardsson, Ethos.
1 9 8 1 , p . 7 1 ; E. Lohse, "Kirche im Alltag: Erwagungen zur theologischen Begriin
dung der Ethik im Neuen Testament",/if<rc/ie, FS G. Bornkamm, ed. D . Liihrmann
e t a l . , 1 9 8 0 , p p . 4 0 9 f . ; T . J . Deidun, A/oratfty, 1 9 8 1 , p p . 5 1 - 8 4 , 1 6 9 .
3 9 6 Held mainly by Catholic scholars; cf. recenUy H. Halter, o.c. p p . 4 3 9 , 4 5 1 f . , 4 7 5 ;
H. Schurmann, Orientierungen, pp.37,86f.; T.J. Deidun, o.c, p p . 2 2 2 - 2 2 5 .
397 Cf. V.P. Furnish, Theology, p . 2 3 0 ; H. Halter, o . c , p . 4 7 5 ; R. Hasenstab, Modelle,
p p . 1 9 0 - 1 9 3 , 2 0 3 ; H. Schurmann, o.c. p . l l O ; J . Becker, "SchriftgemiiBheit", pp.
259f.; E. Lohse, a.c, pp.409f.; F. Hahn, "Christologische Begriindung", ZNW 72
( 1 9 8 1 ) 9 4 ; also C. Miinchow, Ethik, p p . l 6 3 f .
3 9 8 Cf. K. Niederwimmer, o . c , pp.21 If.; V.P. Furnish, o . c , p p . 2 3 3 - 2 3 7 , 2 4 1 ; H.D.
Wendland, Ethik, pp.59-63,86f., J.T. Sanders, Ethics, pp.50-60,64f.; E. Lohse,
"Kirche im Alltag", 1 9 8 0 , p p . 4 0 1 - 4 0 6 , 4 1 2 , 4 1 4 ; C. Miinchow, £iAift, p p . l 6 4 f . ; J . C .
Brunt, "Love, Freedom, and Moral Responsibility", SBL 1981 Seminar Papers,
ed. KM. Richards, 1 9 8 1 , p . 2 7 ; cf. also J . F . CoUange, Ethique, p p . 1 4 5 - 1 6 1 ; T.J.
Deidun, o . c , p p . 8 5 - 1 0 3 , 1 4 9 f . l 6 9 , 2 2 2 .
3 9 9 Cf. W. Schrage, Einzelgebote, p p . 7 5 , 8 7 , 1 7 3 ; idem, Ethik, p p . l S l f . ; H. Ridderbos,
Paul, pp.282f.; also V.P. Furnish, o.c, p p . 2 3 1 - 2 3 3 ; T.J. Deidun, o . c , p . 2 1 9 .
T h e s a m e c a n b e said w i t h r e g a r d t o t h e c h u r c h , r e a s o n , a n d love —
c o n c e p t s w h i c h are i m p o r t a n t for Paul as c o n c e r n s t h e p r a c t i c a l
a n d specific i m p l e m e n t a t i o n of t h e e t h o s . We will deal w i t h t h e s e
a n d w i t h o t h e r similar c o n c e p t s in § 1 6 . 3 . t r e a t i n g t h e m as g u i d i n g
criteria of t h e C h r i s t i a n e t h o s a c c o r d i n g t o Paul.
T h e p r e s e n c e of b i n d i n g o b l i g a t i o n in t h e C h r i s t i a n life can b e
e s t a b l i s h e d , a p a r t from Paul's c o n c e p t i o n of t h e law a n d its val
i d i t y for t h e b e h e v e r (cf. s u p r a , § 15 p a s s i m ) , b y referring to such
c o n c e p t s in Paul's parenesis as dfajKr} ( R o m 1 3 , 5 ; Col 3,18),
dêiXeiv {Rom 13,7.8; 15,1.27; I C o r 1 1 , 1 0 ; 7,3; 2Cor 12,14),
8ei ( I T h e s s 4 , 1 - 2 ; 2 T h e s s 3 , 7 ) , or x a i ' w i ^ (Gal 6 , 1 6 ) * ^ .
F u r t h e r , it m u s t b e e m p h a s i z e d t h a t it is n o t possible t o derive
specific n o r m s for C h r i s t i a n c o n d u c t from t h e indicative-impera
tive r e l a t i o n since for Paul t h e C h r i s t i a n e x i s t e n c e a n d divine
n o r m s never b e c o m e simply identical: norms and c o m m a n d m e n t s
a l w a y s r e m a i n a n a p p o s i t e e n t i t y for t h e C h r i s t i a n ^ ' . H e t e r o n o m y ,
n o t a u t o n o m y , is t h e l o c u s of t h e C h r i s t i a n ' e t h o s a c c o r d i n g t o
Paul.
S c h r a g e w a n t s t o avoid t h e t e r m ' n o r m ' for Paul since t h e con
c e p t of n o r m ( s ) c o u l d b e u n d e r s t o o d in a s t a t i c w a y a n d c o u l d
easily p r o v o k e t h e legalistic m i s u n d e r s t a n d i n g of a d e o n t o l o g i c a l
e t h i c w h i c h w o u l d i g n o r e t h e results of b e h a v i o u r . He prefers t h e
term 'criteria' which, according to him, holds together the m o r e
d y n a m i c - h i s t o r i c a l f r e e d o m a n d t h e " V e r b i n d l i c h k e i t " of Paul's
( a n d of t h e N T ' s ) e t h o s ' ^ ^ ^Ve p r e f e r t o h o l d t h e s e t w o a s p e c t s
s e p a r a t e , t o s t a r t w i t h , discussing first t h e b i n d i n g n o r m s a n d t h e
resulting " V e r b i n d h c h k e i t " ^ ' of e t h i c s a c c o r d i n g t o Paul ( § 16.2.)
a n d t h e n dealing w i t h t h e m o r e d y n a m i c , h i s t o r i c a l , or ' f r e e ' as-
4 0 0 Cf.W.Schiage, Einzelgebote, pp.96-98.

401 Cf. W. Schrage, o.c., pp.82f. It is not clear what W. Schrage, Ethik, p . 1 6 0 means
when he writes in the context of his discussion of the indicative-imperative
relation, with regard to the studies of G. Stahlin and H. Schlier o n the verb para-
kalein, that "der Anspruch (impliziert) einen Zuspruch und der Zuspruch einen An
spruch" showing that ethics does not belong into the category of law. In the OT
the "Zuspruch" was primary as well: note the opening clauses of the decalogue in
Ex 2 0 !
4 0 2 W. Schrage, o.c, pp.l 8,189 following C. Link, "Oberlegungen zum Problem der
Norm in der theologischen Ethik", Schopferische Nachfolge, FS H.E. Todt, 1978,
pp.96-113.
4 0 3 The term "verbindlich" is usually translated with "binding" or "obligatory", con
cepts which clearly presuppose or imply norms!
Binding Norms: The Law Aspect 313
p e c t of C h r i s t i a n b e h a v i o u r w h i c h we r e l a t e d t o t h e w i s d o m a s p e c t
( § 1 6 . 3 . ) . T h i s m e t h o d o l o g i c a l p r o c e d u r e will h e l p us t o a v o i d con
fusing f u n d a m e n t a l n o r m s of b e h a v i o u r a n d s e c o n d a r y , t h o u g h
e q u a l l y i m p o r t a n t , criteria for t h e reaUzation of t h e s e n o r m s in
Christian c o n d u c t .
16.2.2. The Word of God (Torah). We have seen in § 15 t h a t , as

a result of G o d ' s a c t i o n in a n d t h r o u g h C h r i s t , t h e T o r a h is nulli
fied as conditio salutis b u t is still valid as r e v e l a t i o n of t h e will of
G o d . T h e law as ' o r d e r of r e l a t i o n ' has c o m e t o its e n d in Christ
b u t r e m a i n s valid as m a t e r i a l n o r m a n d s t a n d a r d of life. We p o i n t
ed o u t t h a t t h e n e w l o c u s of t h e law " i n C h r i s t " h a d c e r t a i n con
s e q u e n c e s for t h e l a w : t h e ritual a n d c e r e m o n i a l c o m m a n d m e n t s
are n o t t o b e fulfilled literally a n y m o r e as t h e y are a l r e a d y ful
filled " i n C h r i s t " , w h e r e a s t h e ethical n o r m s a n d c o m m a n d m e n t s
are a f f i r m e d as valid for C h r i s t i a n b e h a v i o u r — realizing of c o u r s e
t h a t Paul d o e s n o t reflect u p o n this d i f f e r e n t i a t i o n in a s y s t e m a t i c
o r t h e o r e t i c a l m a n n e r . F o r Paul, t h e C h r i s t i a n is n o t e x e m p t from
k e e p i n g t h e c o m m a n d m e n t s (cf. I C o r 7 , 1 9 ) .
C o n s e q u e n t l y w e h a v e t o r e c k o n w i t h t h e fact t h a t Paul regards
t h e O T , as qualified b y C h r i s t , as a u t h o r i t a t i v e s t a n d a r d for t h e
C h r i s t i a n ethos'**'^.
T h i s e v i d e n c e c a n b e f u r t h e r s u b s t a n t i a t e d o n t h e basis of par
e n e t i c c o n t e x t s as follows*^^. (1) T h e m o r e or less faithful t a k e
over a n d usage of i n d i v i d u a l O T verses, especially of t h e p a r e n e t i c
p r o v e r b i a l m a t e r i a l , is r a t h e r revealing, p a r t i c u l a r l y as this h a p p e n s
in a totadly n a t u r a l a n d m a t e r - o f - c o u r s e manner'**^. (2) T h e o c -
4 0 4 This is acknowledged by R. Buhmann, Theology, 1, p . 3 4 1 ; W. Schmê, Einzelge

bote, p p . 2 2 8 - 2 3 8 ; O. Merk, Handeln, p.lO; K.H. Schelkle, Theologie, 3 , p . 4 7 ; T.
Herr, Naturrecht, 1 9 7 6 , pp.221 f.227; H. Ridderbos, Paul, pp.278-288 (on the so-
called "tertius usus legis"); R.S. R a y b u m , Contrast, p p . 2 1 5 - 2 1 9 ; O. Cullmann,
"Consequences", 1 9 7 9 , p p . 1 9 6 - 1 9 8 ; E. Reinmut, Geist und Gesetz: Studien zu
Voraussetzungen und Inhalt der paulinischen Pardnese, Diss. Halle, 1981 (un
obtainable, but cf. the report in ThLZ 1 0 7 / 1 9 8 2 , cols.633f.); T. Holtz, "Frage",
ThLZ 106 ( 1 9 8 1 ) 3 9 4 f . ; W . Schrage, ffAiA;, 1 9 8 2 , p p . 1 9 5 - 1 9 8 . Contra e.g. P. Stuhl
macher, "Gesetz", Aufsdtze, p p . 1 6 9 - 1 6 1 ; P. Grech, "Motives", pp.544f.; B. Ger
hardsson, £ r t o j , p p . 6 4 - 6 6 , 8 1 .
4 0 5 Cf. W. Schrage, o.c. p p . l 9 6 f . ; T. Holtz, a.c, pp.394f.
4 0 6 Cf. W. Schrage, Einzelgebote. p.223 with n.205 listing Rom 12,16 (Prov 3,7); 12,
17 (Prov 3,4); 12,19 (Deut 3 2 , 3 5 ) ; 12,20 (Prov 2 5 , 2 1 - 2 2 ) ; ICor 5,13 (Deut 17,7);
6,16 (Gen 2 , 2 4 ) ; 16,32 (Is 2 2 , 1 3 ) ; 13,5 (Zech 8,17); 2Cor 8,16 (Ex 16,18); 8,21
314 The Christum Way of Life
casional i n t r o d u c t o r y f o r m u l a yefpairrai-yap (Rom 12,19; 14,11),

Kadcbq yeypaiTTai ( R o m 1 5 , 3 ; 2 C o r 8 , 1 5 ; 9 , 9 ) , a n d i^7?aiV ( I C o r
6,6) p r o v e t h a t Paul d o e s n o t q u o t e o r use t h e O T u n c o n s c i o u s l y
w i t h o u t r e f l e c t i o n . (3) T h e s u b s t a n t i a t i n g yap in R o m 1 2 , 1 9 ; 1 4 ,
11 e s t a b h s h e s t h e a u t h o r i t a t i v e c h a r a c t e r of t h e O T q u o t a t i o n s .
(4) T h e fact t h a t in I C o r 5 , 1 3 ; 2 C o r 8 , 1 5 ; 9,9 t h e O T q u o t e s c o n
c l u d e a train of t h o u g h t s h o w s likewise t h a t Paul regards t h e O T
as a u t h o r i t a t i v e . (5) T h e i n a h e n a b l e validity of t h e T o r a h as n o r m
of life can b e a s c e r t a i n e d b y a n Umkehrschlu& from R o m 4 , 1 5
(cf. 5 , 1 3 - 1 4 ) w h e r e irapaPaaiq is s i m p l y a n d o n l y t h e transgres
sion (!) of t h e o r d e r of t h e T o r a h ' ^ ^
It is misleading when W. Schrage speaks of a dialectical reception of OT ethic by
Paul, stating that the OT becomes binding for the Christian (only) a posterioriÔS.
The OT receives its authority not only from its relation t o Christ but from its stipu
lation by God and from faith in the revealed identity of Gc«d409. xhe OT is normative
a priori as God's revelation; a posteriori is only the new, proper relation to it. The
theological locus of the law has changed with regard to salvation"* 10 but has remain
ed unchanged as regards revelation and authority. Some commandments are fulfilled
"in Christ" and have therefore no more binding force for the Christian. Other, partic
ularly the ethical, commandments retain their normativity as being God's eternal wdll.
The examples which Schrage adduces to show that Paul takes up the OT selectively
and critically even as regards ethical orders (celibacy and the prohibition of divorce)
do not prove his p o i n t * ! 1.
It h a s t o b e e m p h a s i z e d in this c o n t e x t t h a t for Paul (as for t h e

p e o p l e in t h e O T , in early J u d a i s m , a n d in t h e early c h u r c h ! ) t h e
law e x i s t e d o n l y as i n t e r p r e t e d law b u t w a s , h o w e v e r , still a n d pre-
(Prov 3,4); 9,7 (Prov 2 2 , 8 ) ; 9,9-10 (Ps 112,9; Is 5 5 , 1 0 ) ; Phil 2,15 (Deut 3 2 , 5 ) ; Col
2,2 (Is 2 9 , 1 3 ) .
407 Emphasized by T. Holtz, "Frage", ThLZ 106 ( I 9 8 I ) 3 9 5 .
408 Cf. W. Schrage, Einzelgebote, p p . 2 3 6 - 2 3 8 ; idem, Ethik. p p . I 9 7 f .
409 Cf. T. Holtz, ibid.
410 Cf. supra, § 1 5 . 3 . 2 . N o t e also the relevant statement of T . Hm, Naturecht, p . 2 2 7 :
"Der theologische Ort des Gesetzes ergibt sich erst als Funktion der Offenbarung:
das Gesetz ist der Gnade nachgeordnet".
411 Cf. W. Schrage, o.c., p . 1 9 7 . As concerns celibacy, Gen 2,18 is a general statement
and n o t meant as establishing the necessity (!) of marriage for everybody, whereas
Paul does not argue against marriage per se in ICor 7,26. As concerrrs the prohibi
tion of divorce, ICor 7,10 is not totally absolute (cf. 7,11.16!) and should be re
garded moreover as reinstitution of God's original will or order of creation (with the
allowance of divorce, and r>f polygamy, in the OT being what Lutheran scholars
call "Notordnung"). Schrage gives no criteria which Paul would have used in 'select
ing' ethical material from the OT. Schrage woidd have a more consistent position if
he had a proper understanding of R o m 3 , 2 7 ; 8 , 2 ; Gal 6,2 (pace W. Schrage, Ethik,
PP.197L).
Bindirtg Norms: The Law Aspect 315
cisely the l a w : for P a u l , J e s u s ' i n t e r p r e t a t i o n was at t h e s a m e t i m e

t h e fulfilment of t h e law. H o w e v e r , " g l e i c h w o h l b l e i b t seine For
d e r u n g des G e s e t z e s — des G e s e t z e s , das auf G o t t e s urspriinglichen
Willen h i n d u r c h J e s u s erschlossen w u r d e " ^ ' ' ^ .
T h u s , t h e T o r a h is for Paul n o t an a r b i t r a r y , a c c i d e n t a l , basi
cally r e m o v a b l e , historically c o n t i n g e n t a n d a p p r o v e d o r d e r w h i c h
c o u l d b e easily s u p e r s e d e d b y a n o t h e r , n a t i o n a l l y a n d historically
e q u a l l y c o n t i n g e n t a n d a p p r o v e d o r d e r . F o r Paul t h e W o r d of G o d
is t h e u n s h a k a b l e a n d a l w a y s valid o r d e r of life'*'^. Even t h e G e n t i l e
C h r i s t i a n c h u r c h in C o r i n t h was t o s u b m i t t o t h e o r d e r of t h e
nomos\
16.2.3. The words of Jesus. T h e exegetical e v i d e n c e leaves n o

d o u b t t h a t d o m i n i c a l sayings possessed in Paul's eyes a n a b s o l u t e
a u t h o r i t a t i v e a n d m a t t e r - o f - c o u r s e validity'*''*. Direct references'*'^
t o d o m i n i c a l sayings are relatively rare ( I C o r 7 , 1 0 ; 9 , 1 4 ; cf. also
I C o r 1 1 , 2 3 ; I T h e s s 4 , 1 5 ) . B u t t h e w a y in w h i c h Paul e m p l o y s
t h e m s h o w s t h a t h e r e g a r d e d t h e w o r d s a n d c o m m a n d m e n t s of
J e s u s as n o r m a t i v e a n d b i n d i n g t r i b u n a l , possessing a conclusive
a n d i r r e f u t a b l e a u t h o r i t y . S c h r a g e is c o r r e c t w h e n h e declares t h a t
" d a s G e w i c h t dieser T a t s a c h e w i r d d u r c h die geringe Zahl der zit-
i e r t e n H e r r e n w o r t e k a u m b e e i n t r a c h t i g t ' " * ' ^ . Possible reasons for
the r a r i t y of references t o d o m i n i c a l sayings are (1) t h e l i t e r a r y
g e n r e of t h e letter w h i c h is s u i t e d o n l y in a l i m i t e d w a y t o t a k e u p
s u c h sayings'*'^, a n d (2) t h e f a c t u a h t y of t h e n u m e r i c a l l i m i t e d n e s s
of d o m i n i c a l sayings as s u c h a n d also w i t h r e s p e c t to t h e specific
v a r i e t y of t o p i c s P a u l deals w i t h a n d w i t h r e s p e c t t o his different
c u l t u r a l a n d s o c i o - e c o n o m i c milieu in the diaspora'*'^. It is w o r t h
4 1 2 T. Holtz, "Frage", ThLZ 106 ( 1 9 8 1 ) 3 9 4 .

4 1 3 Cf. T. Holtz,a.c., pp.394f.
4 1 4 Cf. W. Schrage, o.c, p p . 2 0 0 - 2 0 2 ; also idem, Einzelgebote, p p . 2 4 1 - 2 4 9 ; H.D. Wend-
land,£t/iife p . 3 5 ; K.H. Schelkle, Theolgie. 3 , pp.51 f.; T.J. Deidun, Afora/iJy, p . l 7 5 .
4 1 5 As concerns material reminiscences and indirect correspondences between words
of Jesus in the Synoptic Gospels and Paul's parenesis cf. the list in W. Schrage, o.c.
p.243 n . 2 5 0 ; a l s o idem, Ethik. p . 2 0 1 .
4 1 6 W. Schrage, £fftife, p . 2 0 0 .
4 1 7 Cf. T J . Deidun, Morality, p . l 7 5 w h o points out that possibly Paul used dominical
sayings to a much larger extent in his preaching; similarly K.H. Schelkle, Theologie,
3 , p.51 w h o refers to the dominical saying in Paul's address in Acts 2 0 , 3 5 .
4 1 8 Thus W. Schrage, o.c, p.201.
p o i n t i n g o u t t h a t w i t h t h e e x c e p t i o n of I C o r 1 1 , 2 3 - 2 6 all d o m i n
ical sayings w h i c h P a u l a d d u c e s a r e r e l a t e d t o C h r i s t i a n behav-
iour*'^
It was ( a n d in s o m e , m a i n l y C a t h o l i c , circles still is) held t h a t
t h e e a r t h l y life of J e s u s is a clear a n d definite c r i t e r i o n for behav
i o u r in Paul's parenesis*^". It is o b v i o u s , h o w e v e r , t h a t t h e life (!)
of J e s u s is never u s e d b y Paul as a r t i c u l a t e d , e x t e r n a l e t h i c a l cri-
terion*2l t h e o t h e r h a n d , it w o u l d be w r o n g t o d e n y a n y rel
evance of t h e life of J e s u s for t h e C h r i s t i a n s ' b e h a v i o u r in t h e con
t e x t of P a u l ' s ethos'^^S.
E v e n t h o u g h s o m e passages w h i c h are ad
d u c e d d o n o t refer t o t h e ' e a r t h l y ' J e s u s b u t t o t h e o b e d i e n c e of
t h e p r e - e x i s t e n t J e s u s Christ (as 2 C o r 8 , 9 ; Phil 2 . 6 - 1 1 ) , t h e c o n
c e p t of J e s u s b e i n g a n e x a m p l e for t h e believers c a n n o t be t o t a l l y
excluded^23^ a n d even d i o u g h t h e passages w h i c h refer e x p l i c i t l y
t o t h e mimesis of C h r i s t ( I C o r 1 1 , 1 ; I T h e s s 1,6; also R o m 1 5 , 3 . 7 )
c o n v e y P a u l ' s theologia crucis a n d c o n c e p t i o n of 070777?, t h e y still
i n d i c a t e a " b e s t i m m t e G r u n d r i c h t u n g c h r i s t l i c h e n Lebens"*24
It is n e v e r t h e l e s s o b v i o u s t h a t Paul has h a r d l y drawTi u p o n t h e
h i s t o r i c a l life a n d w o r k of J e s u s for t h e c o n c r e t e o r i e n t a t i o n of
C h r i s t i a n c o n d u c t . J e s u s ' message a n d w o r d s are a d d u c e d in a
m o r e u n a m b i g u o u s w a y as decisive n o r m for t h e C h r i s t i a n e t h o s .
16.2.4. The dicta of the apostle. Besides G o d ' s revealed W o r d in
t h e T o r a h a n d in t h e w o r d s of J e s u s , Paul regards his a p o s t o l i c
i n s t r u c t i o n s or c o m m a n d m e n t s as n o r m a t i v e . T h e following facts
a r e r e l e v a n t here*^^. First, Paul as a p o s t l e of J e s u s Christ is c o n -
419 Cf. W. Schrage, o . c . p . 2 0 2 .

420 Cf. V.P. Furnish, Theology, p p . 2 1 8 - 2 2 3 ; K.H. Schelkle, o . c . p p . 5 0 - 5 5 ; H. Halter,
Taufe. pp.331-339 (pp.659f. n.44 lit.); P. Grech, ".Motives", p p . 5 5 2 - 5 5 8 ; A. FeuU
let, "Loi de UKM", NovTest 2 2 ( 1 9 8 0 ) 4 3 ; J . F . Collange, Ethique, p p . 1 9 7 - 2 0 3 .
421 CL T.J. Deidun, o . c , pp.221 L
4 2 2 Pace O. Merk, Handeln, p.238 w h o explains Paul's occasional chaUenges to take
Jesus as one's example simply as "Hinweis auf die Wirklichkeit des Todes Christi in
ihrer Auswirkung auf die Gegenwart".
423 CL T. Nagata, Philippians 2.5-11, 1 9 8 1 , pp..i33-350 w h o points out that for Paul
the Christ-hymn provided "a prototype which defined the way of Christian life"
( p . 3 4 9 ) , as the alternative between a purely soteriological and an ethical interpreta
tion is misleading.
424 Admitted by W. Schrage, Ethik, p . 1 9 9 ; cL also B.C. Wintle, Law, 1977, p p . 2 7 4 -
283.
425 For the foUowing see especiaUy W. Schrage, Einzelgebote, p p . 1 0 2 - 1 4 0 ; also J.H.
scious of t h e fact t h a t h e speaks in t h e n a m e of Christ (cf. I C o r

1,10; R o m 1 4 , 1 4 ; I T h e s s 4 , 1 ) a n d of G o d (cf. 2 C o r 2,17 ; l T h e s s
2,1 3 ) , i.e. t h a t G o d a n d Christ are t h e t r u e a u t h o r s a n d o r i g i n a t o r s
of t h e a p o s t o l i c message a n d parenesis. F o r this r e a s o n t h e a p o s
tolic message a n d p a r e n e s i s are b i n d i n g a n d o b l i g a t o r y .
S e c o n d , a p a r t from verbs like napaKaXeiu, ipLordu, vovdereiu
we find a u t h o r i t a t i v e verbs in Paul's parenesis s u c h as deXetP ( R o m
1 6 , 1 9 ; I C o r 7 , 7 . 3 2 ; 1 0 , 2 0 ; 2 C o r 1 2 , 2 0 ) , 77apa77eXXeti'(ICor 7,
10; 1 1 , 1 7 ; I T h e s s 4 , 1 1 ; cf. 2 T h e s s 3 , 4 . 6 . 1 0 . 1 2 ) , ^ T r t r d a a e t f ( P h l m
8) a n d SiaTdaaeadai ( I C o r 7 , 1 7 ; 1 1 , 3 4 ; 1 6 , 1 ) . T h e a p o s t o l i c ex
h o r t a t i o n s o b v i o u s l y claim validity a n d d e m a n d o b e d i e n t ful
filment.
T h i r d , even t h o u g h Paul seeks u n d e r s t a n d i n g r a t h e r t h a n blind
o b e d i e n c e , h e r e c k o n s q u i t e n a t u r a l l y w i t h t h e fact t h a t his de
m a n d s will be o b e y e d (cf. 2 C o r 2 , 9 ; 2Thess 3,4)^26
F o u r t h , t h e fact t h a t all Christians in a given c h u r c h irrespective
of sex or social s t a t u s are e q u a l l y held r e s p o n s i b l e a n d liable t o t h e
a p o s t o l i c e x h o r t a t i o n s , t h a t all Christians in all c h u r c h e s are sub
j e c t t o basically t h e very s a m e a p o s t o l i c claims, a n d t h a t m a n y
a p o s t o l i c i n j u n c t i o n s are c o n s t r u c t e d w i t h t h e i m p . p r a e s . , e s t a b
lishes n o t o n l y t h e u n c h a n g e a b i l i t y of t h e will of G o d b u t also t h e
f u n d a m e n t a l significance of t h e office of t h e a p o s t l e t h r o u g h -
w h i c h G o d m a d e k n o w n his will'*^''.
F'ifth, t h e u n s y s t e m a t i c a n d o f t e n p a r a d i g m a t i c c h a r a c t e r of t h e
individual a p o s t o l i c i n s t r u c t i o n s b y n o m e a n s invalidates t h e
n o r m a t i v e n e s s of t h e individual c o m m a n d m e n t s : Paul's e t h i c in
his various letters is c h a r a c t e r i z e d b y a m a t e r i a l a g r e e m e n t in t h e
f u n d a m e n t a l o u t l i n e s a n d m o t i v e s a n d b y t h e basic r e f e r e n c e of
Schiitz, Paul and the Anatomy of Apostolic Authority, 1 9 7 5 ; B. Holmberg, Paul

and Power: The Structure of Authority in the Primitive Church as Reflected in the
Pauline Epistles, CB NT Series 1 1 , 1 9 7 8 .
4 2 6 Cf. W. Schrage, Einzelgebote, pp.109-115.
4 2 7 Cf. W. Schrage, o.c, p p . 1 1 7 - 1 2 2 . On the office of the apostle see ICH. Rengstorf,
Art. "d»ro(7ToXo<r", ThWNT 1 ( 1 9 3 3 ) 4 0 6 - 4 4 6 ; T. Holtz, "Zum Selbstverstandnis
des Apostels Paulus", ThLZ 91 ( 1 9 6 6 ) 3 2 4 - 3 3 0 ; K.. Kertelge, "Das Apostelaml des
Paulus, sein Ursprung und seine Bedcutung", BZ 14 ( 1 9 7 0 ) 161-181; F . H a h n , "Der
Apostolat ira Urchristentum: Seine Eigenart und seine Voraussetzungen", KuD 2 0
( 1 9 7 4 ) 54-77; J . A . Kirk, "Apostleship since Rengstorf: Towards a Synthesis",/^7'S
21 ( 1 9 7 4 / 7 5 ) 2 4 9 - 2 6 4 ; F. Agnew, "On the Origin of the Term Apostolos", CBQ 38
( 1 9 7 6 ) 4 9 - 5 3 ; J . A . Biihner, Art. "An6aToKo<:", HVNT 1 ( 1 9 8 0 ) 3 4 2 - 3 5 1 .
i n d i v i d u a l a n d specific decisions t o t h e t h e o l o g i c a l c o n t e x t s a n d t o
facts of principle^28
S i x t h , t h e e m p h a s i s w h i c h Paul places o n t e a c h i n g ( 5 t 6 a x n ,
StddoKetp) a n d o n c o m m u n i c a b i h t y {napd8oai<;), also as regards
p a r e n e t i c m a t e r i a l (cf. I T h e s s 4 , 1 - 2 ; R o m 1 6 , 1 7 ; I C o r 4 , 1 7 :
dSoi), p r o v e s t h a t for Paul t h e r e exist universal n o r m s a n d c o m
m a n d m e n t s which remain the same despite changing times and
s i t u a t i o n s , a n d w h i c h are t o be f o l l o w e d b y t h e believers in aU
c h u r c h e s t h u s a c c e n t u a U n g a c o n t i n u u m w h i c h is valid navTaxov
( I C o r 4 , 1 7 ) d e s p i t e aU d y n a m i c a n d a c t u a h t y * ^ ^ .
S e v e n t h , t h e fact t h a t Paul calls for t h e mimesis of t h e a p o s t l e
as c o n c e r n s his c o n d u c t ( I C o r 4 , 1 6 - 1 7 ; 1 1 , 1 ; Phil 4 , 9 ; 3 , 1 7 ) is
relevant for t h e q u e s t i o n of n o r m a t i v i t y also"**".
T h u s , we conclude that the apostolic exhortations and com
m a n d s i m p l y n o t o n l y a h i s t o r i c a l prae b u t also a m a t e r i a l criter
i o n w h i c h is a n d r e m a i n s t h e n o r m a t i v e rule a n d s t a n d a r d for
Christian behaviour.
16.2.5. The orders of creation. Finally t h e O T b e h e f in c r e a t i o n

plays a significant role as n o r m in Paul's e t h i c even t h o u g h it is
n o t t h e basic or m o s t i m p o r t a n t o n e * ' ' . It s h o u l d b e n o t e d a t t h e
o u t s e t t h a t for Paul c r e a t i o n t h e o l o g y is c r e a t i o n c h r i s t o l o g y * ' ^
T h u s , Paul has n o ' c r e a t i o n e t h i c ' as s u c h , a d v o c a t i n g i n d e p e n d e n t
n o r m s of c r e a t i o n . B u t G o d ' s salvational a c t i o n in a n d t h r o u g h
Christ m a k e s t h e w o r l d {KdayiOq) r e c o g n i z a b l e again as G o d ' s crea
t i o n ((CTtatc). With a n d in C h r i s t , t h e t r u e wiU of t h e C r e a t o r is
a n d c a n b e fulfilled, especially since Christ is t h e m a n i f e s t a t i o n of
4 2 8 Cf. W. Schiage, Einzelgebote, p p . 1 2 2 - 1 2 9 .

4 2 9 Cf. W. Schrage, o.c., p p . l 2 9 - 1 4 0 w h o concludes "da6 es fiir die Gemeinde eine
vorgegebene paranetische Paradosis gibt, die als kritische Norm allem Wandel der
Christen vorgeordnet und gegeniiber bleibt. Damit bestatigt sich auch hier die
bleibendc Verbindlichkeit der apostolischen Gebote" ( p . 1 4 0 ) . He writes succinctly
that "wer das Gebot der Stunde sucht, darf das des Apostels nicht verlieren" (p.
174).
4 3 0 Cf. W. Schrage, o.c. p . l 0 6 ; J . H . Schutz, PauU p p . 2 2 6 - 2 3 2 ; W. Schrage, Ethik.
p . l 8 2 . On Paul as an example cf. also B.C. Wintle, Law, p p . 2 6 1 - 2 7 4 .
431 Emphasized by G. Strecker, "Sittlichkeit", ThLZ 104 ( 1 9 7 9 ) 8 7 1 . For the foUow
ing cf. W. Schrage, înzefeeftote, pp.210-228;iclem,£tAife. p p . 1 9 2 - 1 9 5 .
4 3 2 Cf. T. Herr, Naturrecht, p p . 1 3 7 - 2 7 0 passim, particularly p p . 1 8 4 - 1 9 9 . He states
that "das Neue an der urchristlichen Schbpfungsbetrachtung ist die Deutung von
der .Mitte des Christusereignisses her" ( p . 1 8 9 ) as "Christus ist, naturrechtUch ge-
sprochcn, das Seinsprinzip aUer Dingc" ( p . 1 9 9 ) . Cf. also W. Schrage, Ethik, p . 1 9 2 .
t h e w i s d o m of G o d jmd t h e m e d i a t o r of c r e a t i o n (cf. I C o r 8,6).

C o n s e q u e n d y , as t h e e a r t h b e l o n g s t o t h e L o r d in its t o t a l i t y
( I C o r 1 0 , 2 6 ) , e v e r y t h i n g is clean a n d p u r e ( R o m 1 4 , 2 0 ) . T h e b e
liever's r e l a t i o n s h i p w i t h t h e w o r l d is n e i t h e r exclusively positive
n o r n e g a t i v e , it is r a t h e r dialectical: " C h r i s t e n sind n a c h Paulus
gleich w e i t e n t f e r n t von W e l t v e r a c h t u n g wie von Weltvergotter-
u n g , v o n W e l t f l u c h t wie v o n Weltsucht'"*^^.
T h e r e a s o n for t h e n o r m a t i v e validity of t h e o r d e r of c r e a t i o n
has t o b e s o u g h t n o t o n l y in t h e w o r k of J e s u s Christ w h o m a d e
t h e KOOfjtoq r e c o g n i z a b l e again as G o d ' s Kriaiq b u t also in t h e re
ference of t h e T o r a h t o creation''**. As w e have seen, in Judjiism
t h e T o r a h was r e g a r d e d as c o s m i c a n d c r e a t i o n a l principle — as a
result of its c o r r e l a t i o n w i t h w i s d o m . Despite t h e fact t h a t we d o
n o t k n o w e x a c t l y in w h a t m a t t e r Paul s h a r e d this view, it is evi
d e n t t h a t h e k n e w of t h e reality of a vonoq d-ypa^poq or vopoq
ipvae(joq a m o n g t h e p a g a n s ( R o m 2,14-15)^^^.
C o n s e q u e n t l y , Paul seems t o r e c k o n w i t h t h e o n t o l o g i c a l ( t h e o
retical?) possibility of m o r a l b e h a v i o u r a m o n g t h e pagans d e s p i t e
t h e i r sin a n d i m - m o r a l i t y . T h a t is, Paul a s s u m e s t h e e x i s t e n c e of a
n o r m of p r o p e r b e h a v i o u r t o w h i c h t h e p a g a n s are tied d e s p i t e
all factual (!) transgression*^^. T h i s is c o n f i r m e d in Paul's parenesis
b y passages like I T h e s s 4 , 1 2 ; I C o r 1 0 , 3 2 ; Col 4 , 5 a n d b y t h e m u l
t i p l e r e c e p t i o n of f o r m a l a n d m a t e r i a l e l e m e n t s of Hellenistic a n d
J e w i s h e t h i c . T h u s t h e r e exists a partial (!) e t h i c a l c o n s e n s u s as
regards t h e c o n t e n t a n d t h e criteria of m o r a l b e h a v i o u r for b o t h
Christians a n d n o n - C h r i s t i a n s .
4 3 3 W. Schrage, o.c, p . 1 9 3 ; cf. idem, Einzelgebote, p.211 referring to the "kritische

Mitte zwischen Verweltlichung und Entweltlichung".
4 3 4 T. Holtz, "Frage", ThLZ 106 ( 1 9 8 1 ) 3 9 5 argues that the Torah's reference to crea
tion provides the reason for the inalienable validity of the Torah. However, the
Torah is first of all revelation and only secondarily order of the worid. This means
that the validity of the Torah is to be derived from the identity of God (as Holtz
states, ibid.) and hence from the fact of revelation, and not from the fact that it is
the norm of life and of the world.
4 3 5 Cf. W. Schrage, "Zur Ethik der neutestamenUichen Haustafeln", A^TS 21 ( 1 9 7 5 ) 2 1 ;
T. Herr, Naturrecht, p p . 1 5 5 - 1 6 4 ; U. Wilckens, Romer, 1, p p . 1 3 3 - 1 3 5 ; W. Schrage,
Ethik. p . l 9 1 . We explain this conception not with a receptionof Hellenistic philo
sophical and ethical conceptuality (pace Wilckens) but on the background of the
Jewish correlation of law and wisdom.
4 3 6 Cf. W. Schrage, Einzelgebote, p . l 9 2 going on to discuss Rom 1-2; 7; 13,3 ( p p . l 9 3 -
196).
It is therefore correct when C. Miinchow states, commenting o n Paul's understand

ing of history: "Es geht um das Heil unter den Bedingungen dieser Welt und nicht um
eine Welt des Glaubens, die sich neben der Reahtat der Welt etabliert"437. ^ n d T.
Herr asserts that "der in Christus sich auch fiir den Kosmos auftuende neue Hoff-
nungshorizont eriaubt auch ein erlostcs Sich-Einlassen mit der Welt und ihren Werten,
w o z u nicht zuletzt das Naturrecht gehdrt"'*38.
As t h e n o r m a t i v e , divinely revealed T o r a h f o u n d e x p r e s s i o n in
t h e o r d e r s of t h e w o r l d a n d in t h e o r d e r s of i n t a c t life — r e s u l t i n g
from t h e fact t h a t t h e T o r a h is i d e n t i c a l w i t h (divine, c o s m i c , a n d
e t h i c a l ) w i s d o m — t h e s e o r d e r s are also, essentially, n o r m a t i v e .
S t a n d a r d s for C h r i s t i a n c o n d u c t referred t o b y Paul i n c l u d e (1)
n a t u r e {^pvaiq) w h i c h c a n refer t o G o d ' s original o r d e r of c r e a t i o n
( R o m 1,26) or t o h i s t o r i c a l o r d e r s such as c u s t o m a n d a p p r o v e d
t r a d i t i o n ( I C o r 1 1 , 1 4 ) ; (2) o r d e r s of c r e a t i o n s u c h as m a r r i a g e (1
C o r 7 ) * ' ^ s t a t e ( R o m 13,1-7)**", a n d w o r k ( I T h e s s 5 , 1 4 ; cf. 2
T h e s s 3,6-7.11)**'; (3) t h e r e s p e c t of c o n v e n t i o n ( R o m 1 3 , 1 3 ; 1
Cor 7,35; 1 3 , 5 ; 1 4 , 4 0 ; IThess 4,12).
Even t h o u g h t h e s e o r d e r s b e l o n g t o this w o r l d w h i c h perishes,
Paul is a b s o l u t e l y c e r t a i n , o n t h e basis of his b e h e f in c r e a t i o n ,
t h a t t h e w o r l d , u n t i l t h e final t r a n s f o r m a t i o n of a h e a r t h l y r e a h t y ,
will n o t b e left t o c h a o s . G o d t h e C r e a t o r has n o t given u p his
c r e a t i o n , a n d t h e r e f o r e " t h i s w o r l d " r e m a i n s G o d ' s c r e a t i o n as
m a n , even as s i n n e r , r e m a i n s G o d ' s c r e a t u r e : simul peccator et
creatus^'^. T h i s m e a n s for t h e b e h e v e r t h a t , as regards sin, h e is
s e p a r a t e d from t h e w o r l d a n d y e t r e m a i n s , as c r e a t u r e , w i t h i n t h e
divine o r d e r s a n d t h e c o n v e n t i o n s w h i c h G o d has given a n d e s t a b
h s h e d for t h e p r e s e r v a t i o n of m a n .
C o n s e q u e n t l y , t h e Pauline e t h i c implies this t w o f o l d c r i t e r i o n
for C h r i s t i a n b e h a v i o u r as regards t h e p r e s e n t w o r l d a n d its o r d e r s :
4 3 7 C. Munchow,£(AiA, p . I 5 2 .
4 3 8 T. Herr, o.c., p . 2 I 0 asserting also that "in Christus ist das Humanutn wieder auf-
gerichtet und neu umschrieben, die Ebenbildlichkeit wieder hergestellt worden"
( p . 2 0 9 ) . It should be noted, however, that this "Ebenbildlichkeit" has its locus "in
Christ" and not in the "Humanum"!
4 3 9 Cf. the discussionin W. Schrage,£f/nVlt, p p . l 9 4 f . , 2 1 6 - 2 2 0 .
4 4 0 Cf. recently U. Wilckens, "Der Gehorsam gegen die Behorden des Staates im Tun
des Guten: Zu Romer 13,1-7", Dimensions de la vie chretienne, 1979, pp.85-I30;
idem, Romer. 3 , 1 9 8 2 , pp.28-66 (pp.28f. lit.); W. Schrage, o . c , p p . 2 2 6 - 2 3 0 ; R.
Heiligenthal, "Strategien konformer Ethik im Neuen Testament am Beispiel von
Rom 13,1-7",NTS 29 (1983) 5 5 - 6 1 .
441 Cf. W. Schrage, o . c , p p . 2 2 0 - 2 2 2 .
4 4 2 Cf. W. Schrage, o . c , p . l 9 5 .
the Christian cannot and m a y n o t anticipate the n e w order arbitrar

ily a n d i n d e p e n d e n t l y as l o n g as G o d lets t h e old o r d e r e x i s t , a n d
a t t h e s a m e t i m e h e c a n n o t a n d m a y n o t give u p e i t h e r t h e w a i t i n g
for t h e n e w o r d e r w h i c h is b e g i n n n i n g n o r his c o m m i s s i o n t o pene
t r a t e t h e o r d e r s of t h e w o r l d w i t h agape"*^^. This s e c o n d c r i t e r i o n
leads us t o t h e q u e s t i o n of t h e f r e e d o m of C h r i s t i a n e t h i c s .
16.2.6. Summary. T h e C h r i s t i a n e t h i c a c c o r d i n g t o Paul is b a s e d

o n , o r r a t h e r derived f r o m , specific a n d b i n d i n g n o r m s . T h e law,
i.e. G o d ' s r e v e l a t i o n in t h e O T as fulfilled a n d qualified b y a n d in
Christ has a c o n s t i t u t i v e significance for t h e C h r i s t i a n e t h o s . T h e
message a n d w o r d s of J e s u s Christ possess a b i n d i n g a n d n o r m a t i v e
a u t h o r i t y . T h e e x h o r t a t i o n s a n d c o m m a n d m e n t s of t h e a p o s t l e
p r o v i d e a f u r t h e r o b l i g a t o r y s t a n d a r d for C h r i s t i a n living. A n d ,
finally, t h e o r d e r s of c r e a t i o n are essentially n o r m a t i v e for Chris
tian c o n d u c t .
I t is w r o n g t o c r e a t e a c o n t r a s t b e t w e e n t h e intra nos a n d t h e
extra nos, i.e. b e t w e e n t h e i n w a r d activity of t h e Spirit a n d t h e
e x t e r n a l w o r d of God'*'**. Even t h o u g h t h e Christian e x i s t e n c e a n d
t h e divine n o r m n e v e r b e c o m e s i m p l y i d e n t i c a l it is n e v e r t h e l e s s
t r u e t h a t t h e r e is n o c o n t r a d i c t i o n b e t w e e n spiritual e x p e r i e n c e
a n d h e t e r o n o m y : G o d ' s n o r m s a n d c o m m a n d m e n t s , in t h e e y e s of
Paul, a l w a y s r e m a i n a n o p p o s i t e e n t i t y ( ' G e g e n i i b e r ' ) for t h e Chris
t i a n . C h r i s t i a n b e h a v i o u r is t o t a l l y d e p e n d e n t u p o n t h e vwU of G o d
in all its e t h i c a l d e c i s i o n s . T h e Christian is a n d a l w a y s r e m a i n s a
4 4 3 Cf. W. Schrage, Einzelgebote, p . 2 2 8 ; T. Herr, Naturrecht, p p . 1 3 1 - 1 3 3 .

4 4 4 Contra e.g. T J . Deidun, Morality, p p . 2 0 9 - 2 1 4 w h o asserts that there exists a dia
lectical relationship between the two — only to dissolve this 'dialectic' later when
he states that the binding external law does not have its raison d'etre in itself but
derives its validity and meaning from its vital connection with the imperative of
love ( p . 2 2 4 ) . Deidun seems to have forgotten his earlier, correct statement that
God's demand is eternally valid ( p . l 5 3 ) and that Paul never condemned the law qua
law ( p . l 5 5 ) . He excludes any tertius usus legis but then goes on to assert its possi
bility using different phraseology ( p p . l 5 3 f . ) . When he points out that for Paul, the
Christian does not "live b y " a code of law whatever (!) its nature and origin (!) in
the sense of drawdng life from its observance, of his love being contained within the
limits of prescription, of avoiding evil not because it is evil but merely because it is
prohibited by law, and of seeking security in it and boasting of its observance be
fore God ( p . l 5 5 ) , it is enough to point out that no serious biblical scholar would
argue for such a position today. For the following remarks see especially W. Schrage,
Einzelgebote, pp.71-93 passim.
bovXevuiu (cf. I T h e s s 1,9; I C o r 7 , 2 2 ; R o m 7 , 6 ; 1 4 , 1 8 ; 1 6 , 1 8 ; Col

3,24).
In the words of Schrage, "nicmals kann und soU also der Mensch sein Leben in
eigene Regie nehmen, auch nicht das christliche! Auch unter der Gnade stehen heifi*
unter einer Herrschaft und somit im Gehorsam stehen ( R o m 5,21 ; 6 , I 6 . I 8 . 2 2 ) " 4 4 5 .
T h e n o r m for specific C h r i s t i a n c o n d u c t c a n n o t b e f o u n d o r es

t a b h s h e d b y c o n s u l t i n g o n e ' s self or t h e Spirit in oneself. Paul
k n o w s n o t h i n g of s u c h a n e n t h u s i a s t i c i m m e d i a t e n e s s o r o f a n
i d e n t i t y b e t w e e n Christ a n d t h e Spirit-fihed Christian"**®. Paul
never unified or i d e n t i f i e d t h e wiU of t h e C h r i s t i a n w i t h t h e wih
of G o d , of C h r i s t , or of t h e S p i r i t . C h r i s t i a n living is s u b j e c t t o
n o r m a n d a u t h o r i t y coram Deo. G o d ' s w o r k in u s a n d G o d ' s w o r d
t o u s b e l o n g together**''.
A final c o m m e n t is t o b e m a d e h e r e c o n c e r n i n g t h e r e l a t i o n s h i p
between the indicative ( § 1 6 . 1 . ) and the imperative (§ 16.2.). T h e
i n d i c a t i v e , w i t h G o d ' s j u s t i f i c a t i o n of t h e sinner in Christ a t its
c e n t r e , is, as w e p o i n t e d o u t a l r e a d y , t h e articulus fidei consti
tuens, w i t h t h e i m p e r a t i v e , or t h e Christian e t h i c , as articulus fidei
consequens*^^. T h e indicative w i t h its Heilszusage is p r i m a r y b u t
i m p h e s a n d t h e n s u b s t a n t i a t e s t h e i m p e r a t i v e . T h e l a t t e r is g r o u n d
ed o n , a n d a p p e a l s t o , t h e i n d i c a t i v e a n d is i n t e n d e d t o b r i n g t h e
4 4 5 W. Schrage, £»>izeZêfroie, p.83 stmimarizing this concept with the phrase i m ) » h u m

domini summa libertas.
4 4 6 CL E. Reinmut, Geist und Gesetz, 1981 who demonstrated that Paul defines the
"walk" in the Spirit as factual fulfilment of the commandments: the Spirit com
prehends in love the character of the law but does not fidfill the law in the reduc
tion to the commandment of love but fulfiUs, rather, by love the entire law (Gal 5,
13-6,10; Rom 8,1-11). The presence of the Spirit cannot be reconciled with the
transgression of the law (ICor 6 , 1 2 - 2 0 ) . Thus, Paul relates the Spirit and the law
in a way which links the fulfilment of the law with the presence o f the Spirit in the
church: the reality of the Spirit is presented as fulfilment of the law b y and in love
(cL ThLZ 1 0 7 / 1 9 8 2 , cols.633L).
4 4 7 CL W. Schrage, o.c., p.85 w h o asserts that "das intra nos schiitzt den neuen Ge
horsam vor einem bloB formalen Legalismus gegeniiber dem aufieren Gebot; das
extra nos aber bewahrt ihn vor einer schwarmerischen Unmittelbarkeit, die sich
v o n allem Horen auf Gottes G e b o t e entbunden glaubt".
4 4 8 On the indicative-imperative relation cf. also supra, § 16.1.3., and generally HM.
Schenke, Das Verhaltnis von Indikativ und Imperativ bei Paulus, Diss. Berlin,
1956 (not available); V.P. Furnish, Theology, pp. 2 2 4 - 2 2 7 ; H. Ridderbos, PauA pp.
2 5 3 - 2 5 8 ; O. Merk, Handeln, p p . 3 4 4 1 ; W.D. Dennison, "Indicative and Imperative:
The Basic Structure of Pauline Ethics", CThJ 14 ( 1 9 7 9 ) 5 5 - 7 8 ; J . F . Collange, £tAi-
que, p p . 2 5 - 2 7 ; T J . Deidun, Morality, p p . 2 3 9 - 2 4 3 ; H.H. Schade, Christologie, pp.
1 5 4 - 1 5 6 ; W. Schrage, Ethik. p p . 1 5 6 - 1 6 1 ; U. SchneUe, Gerechtigkeit, pp. 103-106.
Guiding Criteria: The Wisdom Aspect 323
i n d i c a t i v e t o full r e a l i z a t i o n . T h e r e l a t i o n of indicative a n d i m p e r a
tive is d e t e r m i n e d b y t h e p r e s e n t salvation-historical s i t u a t i o n as
t h e y b o t h r e p r e s e n t t h e ' a l r e a d y ' a n d t h e ' n o t y e t ' . It seems t o b e
clear for P a u l , h o w e v e r , t h a t w h e n t h e i m p e r a t i v e is n o t ' m e t ' , t h e
i n d i c a t i v e c a n n o t b e e x i s t e n t either**^. T h u s , t h e i m p e r a t i v e im
plies t h e a s p e c t of h u m a n , or r a t h e r C h r i s t i a n , r e s p o n s i b i l i t y . This
leads us t o t h e n e x t a n d final s e c t i o n .
16.3. Guiding Criteria: T h e Wisdom Aspect
16.3.1. Introduction. T h e C h r i s t i a n , a c c o r d i n g t o Paul, is r e s p o n

sible for his specific c o n d u c t in e v e r y d a y life. This r e s p o n s i b i l i t y
has t w o a s p e c t s : h e is r e s p o n s i b l e t o o b e y t h e b i n d i n g n o r m s of
t h e C h r i s t i a n e t h o s , a n d h e is r e s p o n s i b l e t o realize a n d i m p l e m e n t
this o b e d i e n c e specifically a n d c o n c r e t e l y in e v e r y d a y Hfe. A n d it
is this s e c o n d a s p e c t w h i c h a c c o u n t s for t h e f r e e d o m in Paul's
e t h i c . Paul did n o t describe a n d p r e s c r i b e t h e w a y in w h i c h every
C h r i s t i a n s h o u l d b e h a v e d i f f e r e n t l y in c e r t a i n c i r c u m s t a n c e s .
T h e r e a r e differences r e l a t e d t o c r e a t i o n a l a n d e a r t h l y c o n d i t i o n s
(e.g. t h e difference b e t w e e n m a l e a n d female, m a r r i e d a n d single,
m a s t e r s a n d slaves). T h e r e are differences r e l a t e d t o t h e specific
e x i s t e n t i a l s i t u a t i o n s . A n d t h e r e are differences r e l a t e d t o t h e
c h a r i s m a t i c gifts (e.g. t h e c h a r i s m a of celibacy! )*^^.
T h e s e different s i t u a t i o n s a n d c o n d i t i o n s are n e i t h e r all n o r
t o t a l l y r e g u l a t e d (cf. I C o r 7 , 2 5 ! ) . Different w a y s of c o n d u c t a n d
different decisions c o n c e r n i n g t h e same m a t t e r are possible (cf. 1
C o r 6 , 1 - 8 ; 7,1-40). Personal advice {yvdjun) is valuable ( I C o r 1,10;
7 , 2 5 . 4 0 ; 2 C o r 8 , 1 0 ) , b u t - a n d this is very clearly i m p l i e d for Paul
h e r e — t h e p e r s o n a l , r e s p o n s i b l e decision is n e c e s s a r y . T h i s is es
pecially o b v i o u s in Paul's t r e a t m e n t of t h e r e l a t i o n b e t w e e n t h e
'strong' and the 'weak' (Rom 14-15; ICor 8-10): the personal,
r e s p o n s i b l e d e c i s i o n of t h e individual is of p a r a m o u n t i m p o r t a n c e ,
a n d t h e p o s s i b i h t y of materiedly differing decisions is basically
acknowledged. This ethical plurality obviously cannot be a p p h e d
4 4 9 Emphasized by W. Schrage, o.c, p . 1 6 0 , foUowing E. Kasemann, "Gottesgerech

tigkeit bei Paulus", Exegetische Versuche und Besinnungen, 2 , p. 188.
4 5 0 See generaUy W. Schrage, Einzelgebote, p p . 1 4 1 - 1 4 6 ; idem, Ethik, p p . 1 8 2 - 1 8 4 .
t o a n y - a n d e v e r y t h i n g b u t o n l y t o areas of life w h e r e t h e funda

m e n t a l n o r m s a n d c o m m a n d m e n t s of t h e C h r i s t i a n e t h o s are n o t
affected a n d w h e r e t h e believer t h e r e f o r e has t h e mandatum con-
cretissimum. T h e r e a h t y of c h u r c h discipline s h o w s t h a t s o m e
limits are n o t n e g o t i a b l e , i.e. t h e y are a b s o l u t e .
We suggest t h a t (1) this p e r s o n a l f r e e d o m in t h e r e a l m of t h e
Christian e t h i c can b e u n d e r s t o o d , p a r t l y , o n t h e b a c k g r o u n d of
t h e J e w i s h w i s d o m t r a d i t i o n , a n d (2) t h e f a c t u a l i t y of f r e e d o m
a n d s i m u l t a n e o u s o b e d i e n c e t o b i n d i n g n o r m s can b e e x p l a i n e d ,
p a r t l y , o n t h e basis of t h e c o r r e l a t i o n of w i s d o m a n d l a w * ^ ' .
S o m e scholars h a v e h i n t e d at t h e r e l a t i o n s h i p b e t w e e n e l e m e n t s ,
f o r m s , a n d p a r t s of Paul's parenesis a n d t h e w i s d o m tradition*^^
S o m e of t h e "classified m o t i v e s " w h i c h G r e c h lists for Paul's
e t h i c * ^ ' — s u c h as t h e a p p e a l t o ' c o m m o n s e n s e ' ( I C o r 5 , 6 ; 6 , 1 2 ;
9 , 7 ; 1 1 , 1 5 - 1 6 ; 2 C o r 9 , 6 ; Col 3 , 2 1 ; 2 T h e s s 3 , 1 0 ) , t h e a p p e a l t o a
sense of s h a m e ( I T h e s s 4 , 4 ; I C o r 1 1 , 6 ; 2 C o r 9 , 4 ; R o m 2,17ff. ;
1 6 , 1 7 - 1 8 ) , a n d social r e a s o n s ( I T h e s s 4 , 1 2 ; l C o r 7 , 4 ; R o m 1 3 , 1 - 6 ;
Gal 5 , 1 5 ; Col 3,20-25) — are very similar t o , if n o t i d e n t i c a l w i t h ,
m o t i v a t i o n s in t h e w i s d o m l i t e r a t u r e .
-Several i m p o r t a n t verses have t o b e p o i n t e d o u t w h i c h c o n f i r m ,
o n t h e t e r m i n o l o g i c a l level, t h e link b e t w e e n Paul's e t h i c a n d t h e
4 5 1 We say 'partly' because Paul's understanding of the Christian's position "in Christ"
is relevant in these respects as well. M. Black thinks that the attempt to relate Paul's
ethic to the correlation of wisdom and law is overstated and seems to claim t o o
much {personal communication). However, we are still convinced that this correla
tion provides a good basis for understanding the apparent paradoxicality of Paul's
ethic which contains both normative-regulative aspects and elements of self-respon
sibility.
4 5 2 As regards the catalogues of virtues and vices (Gal 5 , 1 9 - 2 3 ; also Eph 4,32-5,2; cf.
also Rom 1,29-31; 1 3 , 1 3 ; ICor 5 , 1 0 - 1 1 ; 6,9-10; 2Cor 12,20-21; Col 3,5.8) see A.
Vogtle, Die Tugend- und Lasterkataloge im Neuen Testament, 1936, pp.92ff.; H.
Conzelmaim, "Paulus und die Weisheit", p . l 7 7 n.5; T. Heir, Naturrecht, pp.92f.;
H.D. Betz, Galatians, p.282 (who, however, sees Hellenistic philosophy as the pri
mary source). As regards the asyndetic sequences of poignant exhortations (IThess
5 , 1 2 - 2 2 ; 2Cor 1 3 , 1 1 ; Rom 12.9-21) see W. Schrage, £mze<?e6ote, p . 1 2 5 , 1 4 6 ; H.H.
Schade, Christologie, p . 143; U. Luz, in R. Smend, U. Luz, Gesetz, p. 108. See gen
erally also T. Herr, o.c, pp.26L; F. Festorrazzi, "Originalita", 1 9 7 9 , p . 2 4 3 ; W.
Schrage, Ethik, p . l 9 6 . Surprisingly R. Hodgson, Die Quellen der paulinischen
Ethik, Diss.theoL Heidelberg, 1 9 7 6 , does not recognize the Jewish wdsdom tradi
tion as important source of Pauline ethic; according to him the OT law tradition
and Stoic ethics are the t w o main "geistesgeschichtliche" sources of Paul's ethic
with the former received via "Testimonienbiicher" (pp.1-144).
4 5 3 CL P. Grech, "Motives", 1 9 7 9 , p p . 5 4 2 L
Guiding Criteria; The Wisdom Aspect 325
w i s d o m t r a d i t i o n . In I C o r 3 Paul t r e a t s t h e p r o b l e m a t i c divisions
in t h e C o r i n t h i a n c h u r c h a n d declares as goal of a t r u l y C h r i s t i a n
a t t i t u d e - w i t h t h e focus o n h u m a n o r , r a t h e r , b r o t h e r l y r e l a t i o n s
— t h e yivotiai ao^pdc; ( 3 , 1 8 ) . In I C o r 6,5 Paul d e p l o r e s t h e fact
t h a t n o b o d y in t h e c h u r c h is ao^dq e n o u g h t o deal w i t h lawsuits
a m o n g b r o t h e r s . I n R o m 1 6 , 1 9 Paul c o m m e n d s t h e believers for
b e i n g o b e d i e n t t o t h e L o r d a n d says t h a t h e w a n t s t h e m t o b e wise
c o n c e r n i n g t h e g o o d {aoipovq elvat e k TO dyadov) and innocent
a n d p u r e c o n c e r n i n g evil, o b v i o u s l y a r e f e r e n c e t o t h e e t h i c a l deci
sions of C h r i s t i a n s .
In Col 1,9-10 Paul p r a y s t h a t t h e believers will b e filled w i t h
t h e p e r c e p t i o n of G o d ' s will (iiTiyi'oiai'; TOV deXrjuaTOc; avTOv) in
all w i s d o m a n d spiritual u n d e r s t a n d i n g {iv irdon aoîa KaC avveaet
nvevfiaTiKfl) in o r d e r t h a t t h e y m a y Hve (n ep in arrj a at) a life w o r t h y
of t h e L o r d , b e a r i n g fruit in every g o o d w o r k — w h i c h is clearly a n
e t h i c a l c o n t e x t . I n C o l 1,28 Paul asserts t h a t his a d m o n i s h i n g
(vovdeTeiv) a n d t e a c h i n g (SiSdaKeiv) was d o n e iv ndai] ooîg. in
o r d e r t h a t every believer m a y a t t a i n p e r f e c t i o n in C h r i s t — t h u s
linking w i s d o m a n d t h e C h r i s t i a n ethic*^*. S i m i l a r l y , Paul s t a t e s in
C o l 3 , 1 6 t h a t it is t h e task of all believers t o t e a c h a n d a d m o n i s h
e a c h o t h e r iv ndar] ooîg.. In Col 4 , 5 (cf. E p h 5,15) h e stresses
t h a t t h e C h r i s t i a n ' s b e h a v i o u r s h o u l d be c h a r a c t e r i z e d b y w i s d o m
(ej' aoipia irepinaTeiTe), also t o w a r d n o n - C h r i s t i a n s .
T h u s it c a n be a c c u r a t e l y s t a t e d w i t h S c h r a g e t h a t " V e r n u n f t
u n d E i n s i c h t , Weisheit u n d E r k e n n t n i s spielen eine groBe RoUe in
der p a u l i n i s c h e n E t h i k "*^^. O t h e r c o n c e p t i o n s w h i c h s h o w t h a t
t h e P a u l i n e e t h i c is t o b e l i n k e d w i t h t h e w i s d o m t r a d i t i o n i n c l u d e
t h e roles of r e a s o n a n d of m a n ' s c o n s c i e n c e .
16.3.2. Existing orders. T h e last area of b i n d i n g n o r m s w h i c h

we discussed a b o v e was t h e realm of t h e existing o r d e r s of crea
t i o n . We p o i n t e d o u t t h a t t h e s e o r d e r s a r e n o t seen as a b s o l u t e l y ,
i.e. for every C h r i s t i a n a n d in every s i t u a t i o n , b i n d i n g . T h e beUev-
4 5 4 Cf. J . Gnilka, Kolosserbrief. 1 9 8 0 , p . 1 0 3 : "Mahnung und Lehre geschehen in Weis

heit, Damit ist im Sinn der alttestamentlichen Sophie die praktisch-ethische
Zielsetzung e m e u t zu verstehen gegeben". Gnilka points out that the comparison
with the Stoic ideal of the wise is not helpful here as the wisdom concept in Col is
biblically determined (p.200 n.40).
455 W. Schrage, mife, p.l 8 8 .
er's p o s i t i o n iv Kvplu^ implies a p o t e n t i a l a n d effective reserva

t i o n a n d even c r i t i q u e of these o r d e r s , p a r t i c u l a r l y as regards t h e
r e s p e c t of c o n v e n t i o n s . F o r this r e a s o n t h e s u b m i s s i o n t o existing
o r d e r s of c r e a t i o n a n d of t h e w o r l d has t o be i n c l u d e d a m o n g t h e
guiding criteria of C h r i s t i a n b e h a v i o u r .
Paul's r e c e p t i o n of e l e m e n t s of t h e secular c o n t e m p o r a r y e t h i c ,
especially as regards his a t t i t u d e t o e x i s t i n g o r d e r s a n d conven
t i o n s , reveals t h e C h r i s t i a n f r e e d o m , r o o t e d in t h e i n d i c a t i v e ,
w h i c h Paul p r o c l a i m s . B u t this f r e e d o m is also revealed in t h e w a y
in w h i c h Paul p r e s e n t s t h e specific s u b m i s s i o n t o t h e s e received
o r d e r s a n d c o n v e n t i o n s : as t h e y are n o t eo ipso a n d semper iden
tical w i t h t h a t w h i c h is a p p r o p r i a t e " i n t h e L o r d " , t h e y are received
w i t h p o t e n t i a l c r i t i q u e a n d reservation*^®. As t o t h e received ele
m e n t s of t r a d i t i o n a l e t h i c s , t h e p r o c e s s of critical s e l e c t i o n a n d
sifting gave a n e w C h r i s t i a n sense t o t h e various c o n c e p t s a n d
t h o u g h t s - t h e " i n C h r i s t " is n o t a m e r e f o r m u l a ! - a n d o f t e n
a l t e r e d even t h e i r c o n t e n t .
T h e e x i s t i n g o r d e r s of c r e a t i o n ( m a r r i a g e , family, w o r k , etc.)
are essential criteria, or in this case r a t h e r b i n d i n g n o r m s , for
C h r i s t i a n c o n d u c t . T h e e x i s t i n g o r d e r s of the w o r l d , i.e. s o c i e t y
( s t a t e , social s t a t u s , p r o p e r t y , etc.) are basically t o b e s u b m i t t e d
t o b y t h e C h r i s t i a n . T h e e x i s t i n g c o n v e n t i o n s r e g a r d i n g rd dyaddv
( I T h e s s 5 , 1 5 ; R o m 1 2 , 9 ; 1 3 , 3 ; 1 4 , 1 6 ; 1 5 , 2 ; 1 6 , 1 9 ; cf. Gal 6 , 6 ;
R o m 1 2 , 2 ) , r d KadiJKOvTa ( R o m 1,28), r d Siaipepovra ( R o m 2 , 1 8 ;
Phil 1,10), d-vriKev (Col 3 , 1 8 ; cf. Phlm 8 ) , ebdpeoToq (Col 3 , 2 0 ;
R o m 1 2 , 2 ) , a n d dXq&r), aenvd, -npoaipiXfi, a n d ebifrina (Phil 4 , 8 )
are t o b e o b s e r v e d in t h e L o r d . T o d o t h a t p r o p e r l y " i n C h r i s t " is
wisdom (Rom 16,19)!
16.3.3. The Spirit. Many scholars s e e m t o have w h a t a m o u n t s t o

a n e n t h u s i a s t i c u n d e r s t a n d i n g of t h e Spirit. T h e y regard t h e Spirit
as a d e q u a t e ethical guide m a k i n g e x t e r n a l n o r m s a n d c o n t r o l s
s u p e r f l u o u s * " . We p o i n t e d o u t a b o v e ( § 1 6 . 2 . 1 . ) t h a t t h e Spirit
does n o t invalidate t h e e x t e r n a l n o r m s a n d c o m m a n d m e n t s b u t
t h a t h e is p r i m a r i l y t h e f o u n d a t i o n , l o c u s , a n d p o w e r of t h e Chri-
4 5 6 Cf. W. Schrage, o.c, p p . 1 8 9 - 1 9 2 ; idem, Einzelgebote. p p . 2 0 1 - 2 0 9 ; T. Herr, Natur

recht, pp. 116-133,211 -270 for further details.
457 Cf. supra, p.311 with n.396 for references.
stian e x i s t e n c e (cf. § 1 6 . 1 . 4 . ) . Paul expresses this t h o u g h t w i t h t h e

p h r a s e iv nvevtiari which has a local a n d an i n s t r u m e n t a l sense
( R o m 1,9; 2 , 2 9 ; 8 , 9 ; 1 4 , 1 7 ) .
O n t h e o t h e r h a n d , Paul also uses t h e d a t . irvevnaTt w i t h o u t
p r e p o s i t i o n (Gal 5 , 1 6 . 1 8 . 2 5 ; R o m 8 , 1 4 ; 2 C o r 1 2 , 1 8 ) , as well as
t h e p h r a s e Kara nvevtia Ttepmareiv ( R o m 8 , 4 . 5 ) , w h i c h implies
t h a t t h e Spirit is n o t o n l y t h e f o u n d a t i o n a n d p o w e r of t h e Chris
t i a n life b u t also i n d i c a t e s t h e ' h o w ' of C h r i s t i a n behaviour*^*.
T h u s , Paul refers t o t h e Spirit b o t h as f o u n d a t i o n o r p o w e r of
t h e C h r i s t i a n e x p e r i e n c e a n d as s t a n d a r d of C h r i s t i a n c o n d u c t .
Paul relates t h e l a t t e r a s p e c t , i.e. t h e r o l e of t h e Spirit as guiding
c r i t e r i o n for d e c i s i o n s , t o w i s d o m {aoifiia), u n d e r s t a n d i n g (oiiê-
at<r), a n d k n o w l e d g e {i-ni~fvu>aiq) of t h e will of G o d (Col 1,9-
j Q ^ 4 5 9 -phat j h e Spirit h e l p s t h e C h r i s t i a n , t h o u g h n o t a u t o
m a t i c a l l y ( n o t e t h e s c o p u s of p r a y e r in Col 1,9-12), t o d i s c e r n t h e
will of G o d in o r d e r t o k n o w w h a t t o d o in specific c i r c u m s t a n c e s
a n d h o w t o realize G o d ' s claim in e v e r y d a y life. T h e Spirit m a k e s
t h e believer wise as t o his specific c o n d u c t .
16.3.4. Love. T h e P a u l i n e e v i d e n c e c o n c e r n i n g t h e role a n d t h e

significance of dyd-nrt'^ can b e s t a t e d as follows*^'. First, it is
r o o t e d in t h e love of G o d a n d in t h e life of Christ w h i c h was re
vealed in t h e salvational mission a n d a c t i o n of Christ"**^ (cf. Gal
2 , 2 0 ; R o m 5 , 8 ; 8 , 3 2 - 3 7 . 3 9 ) . L o v e is l i n k e d w i t h t h e love of t h e
Spirit ( R o m 1 5 , 3 0 ; 5,5) a n d is a fruit of t h e Spirit (Gal 5 , 2 2 ; cL
4 5 8 Cf. W. Schrage, Einzelgebote. p . 7 4 ; idem, Ethik, pp.167f. See U. Wilckens, Ro

mer, 2 , 1 9 8 0 , p.l 29 w h o asserts regarding R o m 8.5" that Kara, in Paul's usage,
designates the fundamental direction of (ethical) action.
4 5 9 Thus W. Schrage, Einzelgebote, p p . 9 2 f . , 1 6 3 . He states that "wo es Paulus u m die
konkrete sittliche Entscheidung des Christen geht, verweist er nicht auf die Leitung
des Geistes" (p.92) but rather to the renewed mind.
4 6 0 See generally C. Spicq, Agape dans le Nouveau Testament: Analyse des textes, EB,
3 vols., 3 l 9 6 6 (lit. in 1, p p . 3 1 7 - 3 4 2 ) , o n Paul cf. 1, p p . 2 0 8 - 3 1 5 ; 2, p p . 9 - 3 0 5 . On
indairi in the extra-biblical literature see now O. Wischmeyer, "Agape in der auBer-
christlichen Antike", ZNW 6 9 ( 1 9 7 8 ) 2 1 2 - 2 3 8 . For further literature cf. H. Schur
mann, Orientierungen, p.96 n.29; G. Friedrich, ThWNT 1 0 / 2 ( 1 9 7 9 ) 9 4 8 - 9 5 1 ; G.
Schneider, Art. "lridim">EWNT I ( 1 9 8 0 ) 19-21.
4 6 1 Following generally W. Schrage, Ethik, p p . 2 0 2 - 2 0 8 .
4 6 2 See generally K. Romaniuk, L'amour du Pere et du Fits dans la soteriologie de
Saint Paul, AnBibl 15A, 1 9 7 4 ; T . J . Deidun, Moratfty, 1 9 8 1 , p p . 1 3 7 - 1 4 8 .
Col 1,8). T h u s , love is n o t a n a t u r a l h u m a n f a c u l t y b u t a salva-

tional-pneumatic reality ( I C o r 13,8-13).
S e c o n d , love h a s t o d o w i t h m o r a l c o n d u c t a n d w i t h specific
w a y s of b e h a v i o u r (cf. I C o r 13,4-7 ; 2 C o r 8 , 7 - 8 . 1 1 ; R o m 1 2 , 9 ;
1 3 , 1 0 ) . Love is c o n c r e t e a n d specific since its s i n c e r i t y a n d genu
ineness c a n b e t e s t e d ( 2 C o r 8 , 8 . 2 4 ) . L o v e is demonstrable*®'.
T h i r d , love t h e r e f o r e is o r i e n t e d t o w a r d s o n e ' s n e i g h b o u r : t h e
Srepoq ( R o m 1 3 , 8 ; cf. I C o r 1 0 , 2 4 ; 1 3 , 5 ) , thedXXijXoy?(IThess 3 ,
1 2 ; 4 , 9 ; G a l 5 , 1 3 ; R o m 1 3 , 8 ) , t h e nXrjoiou ( R o m 1 3 , 9 - 1 0 ; 1 5 , 2 ) .
F o u r t h , love is self-sacrifice n o t o n l y for G o d a n d Christ (Gal 2 ,
2 0 ; R o m 5,6-11) b u t also for t h e Christian (Gal 2 , 2 0 ; Phil 2 , 4 ;
I C o r 1 3 , 5 ) : it is paraUel t o bovXeveiv (Gal 5 , 1 3 ; I C o r 9 , 1 9 ) ,
StaKOueiu (cf. 2 C o r 8,8 w i t h 8 , 1 9 - 2 0 ) , a n d (napa-) Stdouai iavrdv
(Gal 1,4; 2 , 2 0 ) . Love is t o give oneself.
F i f t h , love is c o m m a n d e d in t h e c o n t e x t o f Paul's p a r e n e s i s
(Gal 5 , 1 3 - 1 4 ; I C o r 1 4 , 1 ; 1 6 , 1 4 ; 2 C o r 8 , 2 4 ; R o m 1 3 , 8 - 1 0 ) .
S i x t h , love is t h e basic p r i n c i p l e , o r t h e s u m m a r y , of t h e l a w
(Gal 5 , 1 4 ; R o m 1 3 , 8 - 1 0 ) : it d o e s n o t replace t h e c o m m a n d m e n t s
b u t is r a t h e r t h e c r i t e r i o n for t h e i r fulfilment*®*. L o v e is t h e con
ditio sine qua non o f all Christian b e h a v i o u r w i t h o u t disclaiming
t h e c o m m a n d m e n t s . W h e n t h e l a t t e r a r e u n d e r s t o o d as G o d ' s
e t e r n a l l y valid a n d h e n c e n o r m a t i v e revelation a n d as finding t h e i r
t r u e fulfilment i n a c t u a l a n d factual agape, t h e r e is n o d i c h o t o m y
b e t w e e n l a w a n d l o v e . Love a c c o r d i n g t o Paul is t h e r e f o r e n o t (!)
t h e t o t a l f o r m a l c o n t e n t of t h e Christian i m p e r a t i v e , t o t a l l y ex
h a u s t i n g G o d ' s law*®^. T h i s c a n b e p r o v e d b y t h e following obser
v a t i o n s : ( 1 ) t h e s t a t e m e n t s in b o t h I C o r 7,19 a n d in G a l 5,6 assert
4 6 3 Cf. W. Schrage, Einzelgebote, p . 2 5 1 arguing against R. Bultmann, "Das christliche

Gebot der Nachstenliebe", Glaube und Verstehen, 1, pp.239f.; see also T. Holtz,
"Frage", ThLZ 1 0 6 ( 1 9 8 1 ) 3 9 3 w h o emphasizes contra Bultmarm that love is not
simply or only a state of mind, but is action.
4 6 4 Correctly H. Ridderbos,Paul, p . 2 8 2 ; similariy W. Schrage, o.c., p p . 2 5 6 , 2 6 8 - 2 7 1 ;
idem, Ethik. p p . l 9 8 , 2 0 7 f .
4 6 5 Thus T.J. Deidun, Morality, p p . 8 5 - 1 0 3 . It is inconsistent when he insists that love
does not replace the law and does not exclude particular ethical claims as the Chris
tian is still liable to the claim of particular ethical demands (pp. 1 5 0 - 1 8 3 ) . Deidun is
ambiguous, also, as regards the character of these ethical demands: he states that
they differ formally totally from the precepts o f the Mosaic law but are (at the
same time?) "substantially identical" with them ( p . l 8 7 ) . However, he correctly
rejects the approach of situation ethics (pp.184f.).
t h a t b o t h c i r c u m c i s i o n a n d u n c i r c u m c i s i o n are irrelevant since

(dXXd) w h a t m a t t e r s in t h e life of t h e C h r i s t i a n is t h e k e e p i n g of
t h e c o m m a n d m e n t s or, respectively, faith w h i c h is o p e r a t i v e
t h r o u g h l o v e * * ; this m e a n s t h a t love is realized specifically b y ful
filling t h e law; (2) even t h o u g h love o c c u r s often as a subject-
m a t t e r in Paul's p a r e n e s i s , it is h a r d l y ever u s e d as s u b s t a n t i a t i o n
of t h e exhortations**^ ; a n d (3) Paul d o e s n o t d i f f e r e n t i a t e o r d e
fine sins o n t h e basis of t h e i r difference t o l o v e * ^ .
S e v e n t h , as love fulfills t h e law, so love is also e x p r e s s e d in t h e
r e s p e c t i n g of i n s t i t u t i o n s a n d c o n v e n t i o n s of t h e world*^^.
E i g h t h , love is of c e n t r a l significance as regards t h e specific,
i n d i v i d u a l e x h o r t a t i o n s a n d t h e i r r e a l i z a t i o n in a c t u a l life a n d con
d u c t (cf. I C o r 13 in t h e c o n t e x t ; c f . t h e r e l a t i o n of t h e ' s t r o n g '
and the 'weak').
N i n t h , in c e r t a i n c i r c u m s t a n c e s love limits a n d t r a n s c e n d s ( n o t
b r e a k s ! ) t r a d i t i o n a l o r d e r s a n d c o n v e n t i o n s (cf. I C o r 7 , 3 2 - 3 3 :
c e l i b a c y ; I C o r 6 , 1 - 8 : r e n u n c i a t i o n of legal rights ; P h l m : slavery).
T e n t h , love has a critical a n d creative p o t e n c y also in t h o s e
areas in w h i c h Paul d o e s n o t specifically refer t o d-ydTrrj b u t w h e r e
conflicts h a v e t o b e s e t t l e d a n d specific decisions t o b e m a d e (cf.
I C o r 7 , 4 - 5 : s e x u a l i n t e r c o u r s e in m a r r i a g e ; I C o r 7 , 3 6 - 3 8 : engage
m e n t ; cf. the r e l a t i o n b e t w e e n m a s t e r a n d slave).
It is especially w i t h r e g a r d t o t h e last t w o p o i n t s t h a t love is
crucially significant for t h e tackling of n e w (!) specific s i t u a t i o n s .
T r u e C h r i s t i a n love leads t o k n o w l e d g e {iitiyvojoiq) a n d insight
(aladrioiq) in d e c i d i n g h o w t o b e h a v e a n d c o n d u c t oneself in
e v e r y d a y life (Phil 1,9-10), a n d gives w i s d o m [aotpia] for s e t t h n g
crucial q u e s t i o n s ( I C o r 3 , 1 8 ) . L o v e m a k e s t h e believer act wisely!
16.3.5. Reason and discernment. As regards t h e p e r c e p t i o n of
4 6 6 Cf. W. Schrage, Einzelgebote, p . 2 6 9 ; T. Holtz, "Frage", ThLZ 106 ( 1 9 8 1 ) 3 9 3 . On

ICor 7,19 see § 15.2.4.
4 6 7 Pointed out by T. Holtz, a.c, p . 3 8 7 . He observes that the commandment of love is
therefore n o t developed as motive but rather asspecific c o m m a n d m e n t ( p . 3 9 6 ) . C f .
T.J. Deidun, o.c, p . 2 2 0 w h o asserts that "love, in itself, is not a sufficiently articu
lated ethical norm for guiding the Christian in the manifold and often complex cir
cumstances of daily life" (ibid.).
4 6 8 Cf. W. Schrage, o.c, p . 2 7 0 .
4 6 9 As. regards the last four points cf. W. Schrage, o.c, p p . 2 5 6 - 2 6 8 ; idem, Ethik, pp.
204-207.
G o d ' s will in t h e h i e e t n u n c a n d of t h e p r o p e r w a y s of realizing

G o d ' s will as revealed in t h e c o m m a n d m e n t s , Paul refers t h e
believer also t o his c o g n i t i v e faculties. T h e e v i d e n c e is as f o h o w s .
First, Paul uses t h e t e r m f O u i J e r e t f * ™ t o d e s c r i b e a n i m p o r t a n t
a s p e c t of his p a r e n e s i s ; it can b e t r a n s l a t e d as " p u t t i n g in t h e right
m i n d " (vow Tedûai) a n d d e n o t e s t h e effort t o e n c o u r a g e o t h e r s
t o refrain from w h a t is evil a n d t o d o w h a t is r i g h t * ^ ' . T h i s t e r m
i n d i c a t e s t h a t Paul c o n s i d e r s t h e vovq to be significant for p r o p e r
moral behaviour.
S e c o n d , this is c o n f i r m e d b y t h e a c t u a l use of t h e t e r m voix; in
p a r e n e t i c contexts*^^ A c c o r d i n g t o Paul m a n lives u n d e r t h e d o m
i n i o n of t h e a d p ? w h i c h results in a c o r r u p t vobq (cf. R o m 1,28;
C o l 2 , 2 8 ) . This is e v i d e n c e d b y c o r r u p t voiitiaTa (2Cor 3,14; 4,4)
and an antagonistic relationship with God's law ( R o m 7,23.25).
T h e radical r e n e w a l of m a n b y Christ also affects t h e vobq: e v e r y
poqiia is m a d e o b e d i e n t t o Christ ( 2 C o r 1 0 , 5 ) , a n d t h e vovq is re
n e w e d ( R o m 1 2 , 2 ; cf. Col 3 , 1 0 ) .
The statement in Rom 12,2 is especiaUy sigmficant**73. T h e reference to the crucial

function of the renewed mind belongs to the introductory m o t t o of Paul's parenesis
in R o m . The appUcation of the human functions of perception, in obedience to
Christ, is vital for the discernment of God's wiU in specific situations and thus for the
Christian's conduct in everyday life. Every believer is to be fuUy convinced in his
wou<; as to the propriety of his actions as a Christian ( R o m 14,5).
T h i r d , Paul describes t h e f u n c t i o n of t h e uovq in R o m 12,2 as

SoKi^dêiv. T h i s t e r m is o f t e n u s e d b y Paul*^* a n d plays an im
p o r t a n t role in p a r e n e t i c c o n t e x t s ( I T h e s s 5 , 2 1 ; G a l 6 , 2 - 5 ; R o m 2 ,
1 8 ; 1 2 , 2 ; 1 4 , 2 2 - 2 3 ; Phil 1,9-11 ;cf. E p h 5 , 8 - 1 0 ; T i t 1,15-16). T h e
believers are to be able t o r e c o g n i z e , t o discern, a n d t o d e c i d e in
specific s i t u a t i o n s w h a t t h e will of G o d is a n d h o w t h e y s h o u l d
t h e r e f o r e b e h a v e . T h e SoKi/udfeo.' is b o t h " D e n k - u n d I ^ b e n s a k t ...
4 7 0 Cf. IThess 5 , 1 2 . 1 4 ; 2 T h e s s ' 3 , 1 5 ; ICor 4 , 1 4 ; R o m 1 5 , 1 4 ; Col 1,28; 3 , 1 6 ; (cf. also

Acts 2 0 , 3 1 ! ) ; the noun vovêala occurs in ICor 1 0 , 1 1 ; Eph 6,4; Tit 3 , 1 0 .
471 Cf. C.E.B. Cranfield, Romans, 2, p . 7 5 3 n.3.
4 7 2 Cf. W. Schrage, Einzelgebote, p p . 1 6 3 - 1 7 4 ; K.iev/ett, Paul's Anthropological Terms.
AGAJU 10, 1 9 7 1 , p p . 3 6 7 - 3 9 0 .
4 7 3 On R o m 12,1-2 cf. C. Evans, "Romans 12,1-2: The True Worship", Z)imerw»'oni
la vie chretienne, 1 9 7 9 , pp.7-33 w h o , however, contributes no insights which might
be relevant for our concerns here.
4 7 4 Cf. G. Therrien, Le discemement dans les ecrits Pauliniens, EB, 1 9 7 3 , p p . 6 3 - 2 3 6
(exegetical), 239-301 (thematic).
er aufiert sich als kritisches U n t e r s c h e i d e n (Priifen) wie als prak-

tisches B e w a h r e n eines E r k e n n e n s " * ^ ^ . It implies n o r m s a n d stan
d a r d s a n d is r e l a t e d t o e x p e r i e n c e . It is i m p o r t a n t t o n o t e t h a t Paul
h i m s e l f links S o K i i i d ^ e i D b o t h w i t h G o d ' s c o m m a n d m e n t s ( R o m 2 ,
1 8 ) a n d w i t h w i s d o m ( R o m 1,18; Phil 1,9-10)*^^.
F o u r t h , a final t e r m of r a t i o n a l p e r c e p t i o n used in a p a r e n e t i c
c o n t e x t is Xoyiêadai (Phil 4 , 8 ) w h i c h d e n o t e s t h e reflection
u p o n , a n d e v a l u a t i o n of, w h a t is the a p p r o p r i a t e a t t i t u d e a n d ac
t i o n in C h r i s t i a n c o n d u c t .
F i f t h , r a t i o n a l t h i n k i n g a n d d i s c e r n m e n t of G o d ' s will d o n o t
o c c u r in a v a c u u m : Paul sees t h e m l i n k e d w i t h t h e c o n t e x t of t h e
c h u r c h (cf. § 1 6 . 1 . 5 . ) a n d as a p h e n o m e n o n w h i c h is c o n t r o l l e d b y
t h e Spirit ( I C o r 1 2 , 8 ; Col 1,9), w h i c h is a n e x p r e s s i o n of love (Phil
1,9-10) a n d faith ( P h l m 6 ) , a n d w h i c h is l i n k e d viath p r a y e r (cf.
Phil 1,9-10 a n d C o l 1,9 a n d t h e respective c o n t e x t s ) . P r o p e r dis
c e r n m e n t is m a n ' s r e s p o n s i b i l i t y ( n o t e t h e i m p e r a t i v e s in I C o r 1 4 ,
3 7 ; I T h e s s 5 , 2 1 ; Phil 4 , 8 ) b u t at t h e s a m e t i m e d e p e n d e n t u p o n
G o d ( n o t e t h e passive in Col 1,9)**^^. T h e e p i s t e m o l o g i c a l p o t e n c y
of m a n ' s p e r c e p t i o n is n o t absolute*''^.
4 7 5 G. Schunack. Art. "6oKWidfa>", EWNT 1 (1980) 8 2 6 . J . D . G . Dunn, Jesus and the

Spirit, pp.233f. is not entirely clear in his definition of SoKiiidiew in Paul's parene
sis: he takes the word to mean "to test, and if the test warrants it, to approve" (p.
2 3 3 foUowing C.K. Barrett, Romans, p . l 0 4 ) , and then goes o n to assert that the
word does not mean testing by some norm or standard but denotes rather "a spon
taneous awareness of what is God's wUl in the concrete situation . . . and a recogni
tion and approval of that wiU as good, acceptable and perfect". If Durm defines
SoKifioiew as he does, he should reckon with norms and standards on the basis of
which the testing and the approving take place! It is inconsistent to reject such
standards without giving any reasons, simply (re-) defiiting the verb as "spontan
eous awareness" and correlating this awareness with the recognition and approval
of one's moral decision as the acceptable will of God. Re-cognition as "the mental
process of identifying what has been known belore"(Shorter Oxford English Dic
tionary, p . l 764) and approval also presuppose some sort of standard!
4 7 6 The contrast which Dunn sees between Rom 2,18 — the J e w mzUtes moral distinc
tions and decisions on the basis of the law — and Rom 12,2 — the Christian makes
ethical decisions on the basis of the renewal of his mind (o.c, p.223) is certainly
not a law/Spirit antithesis: ( I ) these t w o passages are not related to each other and
belong to different contexts; (2) R o m 12,2 does not refer to the Spirit at all; (3)
R o m 2,18 is not a polemical critique of what the J e w is doing 'in theory' but orUy
of what he is doing in practice; (4) Paul accepts the validity and authority of God's
revealed law in other passages (cf. § 16.2.2). See further infra.
4 7 7 Cf. W. Schrage, Einzelgebote, p.l 6 8 .
4 7 8 Cf. T. Hen, Naturrecht, pp.l70f.
S i x t h , t h e o b j e c t a n d c o n t e n t of t h e b e h e v e r ' s r a t i o n a l discern
m e n t is t h e will of G o d ( R o m 1 2 , 2 ; C o l l,9),TdbiaipipovTa (Rom
2 , 8 ; Phil 1,10), t h e n e e d s of t h e m o m e n t (Phil 4 , 8 - 9 ) . T h e c o n t e n t
of d i s c e r n m e n t is n o t identical w i t h t h e axrifia of this w o r l d ( R o m
1 2 , 2 ) . T h e n u m e r o u s uses of itdq in this specific c o n t e x t ( R o m 1 2 ,
2 ; Phil 1,9; C o l 1 , 9 - 1 0 ; 4 , 1 2 ; P h l m 6) i n d i c a t e t h a t t h e believer's
d i s c e r n m e n t is relevant a n d crucial for t h e c o n t i n u o u s a n d progres
sive c o n c r e t i z a t i o n of G o d ' s will in e v e r y d a y life a n d in m i n o r
m a t t e r s . T h e s a m e t h o u g h t is e x p r e s s e d b y xht iiaXKov KaXptdWov
in Phil 1,9 a n d b y t h e -fiiiipa Kai fniipq. i n 2 C o r 4 , 1 6 as weU as b y
t h e i m p . p r a e s . in R o m 12,2 (cf. I C o r 1 3 , 9 ) * ^ ^
S e v e n t h , for Paul t h e r e is n o conflict or c o n t r a s t b e t w e e n o b e d i
e n c e to t h e e x p l i c i t l y revealed a n d s t a t e d c o m m a n d m e n t s a n d
n o r m s of G o d a n d t h e a l w a y s fresh effort t o discern G o d ' s specific
will. This m e a n s t h a t t h e searching reason of t h e C h r i s t i a n is n o t
(!) p a r t i c u l a r l y relevant for t h e s u b s t a n t i a t i o n of C h r i s t i a n m o r a l
b e h a v i o u r * * " , since it never provides t h e final w o r d in q u e s t i o n s
of C h r i s t i a n life-style, n o r cancels o r invalidates G o d ' s n o r m s a n d
c o m m a n d m e n t s , n o r is it relevant for d i s c e r n i n g a n d d e c i d i n g basic
m o r a l q u e s t i o n s , as t h e s e h a v e b e e n d e c i d e d a l r e a d y in G o d ' s
e t e r n a l l y valid revelation**'. T h e believer's r e a s o n is revelant for
q u e s t i o n s of m i n o r i m p o r t a n c e a n d for d e c i d i n g h o w ( n o t w h e t h e r ! )
t h e b i n d i n g n o r m s of, a n d t h e g u i d i n g criteria for, m o r a l b e h a v i o u r
are t o b e realized in actu.
T h e use of o n e ' s cognitive faculties w h i c h have b e e n a n d are still
being r e n e w e d b y G o d is crucial since t h e k n o w l e d g e of G o d ' s will
is o n l y in p a r t ( I C o r 1 3 , 9 ) , a n d since m a n y n e w s i t u a t i o n s arise
in life in w h i c h t h e a p p l i c a t i o n a n d realization of G o d ' s n o r m s is
n o t i m m e d i a t e l y self-evident**^. Wisdom is r e q u i r e d in o r d e r t o
m a k e a p p r o p r i a t e decisions in this c o n t e x t (Phil 1 , 9 - 1 0 ; R o m 1 5 ,
4 7 9 Cf.W. Schrage, o . c , p p . 1 6 8 - 1 7 2 .
4 8 0 Contra e.g. R. Hasenstab, Modelle, p p . 1 9 0 - 2 0 3 for w h o m the human KapSia and
roOi; are "Organe der Selbstgesetzgebung" ( p . l 9 2 ) .
481 Cf. W. Schrage, Einzelgebote, pp.165,172f.; idem, Ethik, p p . 1 8 8 , 2 0 8 .
4 8 2 We cannot agree with W. Schrage, o . c , p . 2 0 8 when he states that new situations
are "nur durch die von der Liebe geleitete Vemunft zu bewaltigen". According to
Paul, the believer has the primary norm of God's revelation in the OT, in Christ,
and through the apostle, as well as the secondary guiding criteria of the orders and
conventions of creation and the world, and of the Spudt, which will also, apart from
love, enable his mind and reason to make the right decisions.
1 4 ; cf. I C o r 6 , 5 ) . P r o p e r use of t h e believer's vov<; enables h i m t o

m a k e wise decisions b a s e d o n k n o w l e d g e a n d p e r c e p t i o n .
16.3.6. The conscience. Paul's use of t h e t e r m avveibriaiq^^ pre

s u p p o s e s a m e a n i n g of t h e t e r m w h i c h is similar t o t h e Hellenistic
( p o p u l a r ) usage: it d e n o t e s s e l f - e x a m i n a t i o n , t h e critical self-reflec
t i o n of the ego of m a n , t h e ' I n s t a n z ' a n d t r i b u n a l w h i c h o c c a s i o n s
t h e recognitio sui "als n a c h t r a g l i c h e S e l b s t p r i i f u n g u n d R e f l e x i o n ,
die auf eine N o r m b e z o g e n i s t " * ^ . T h e c o n s c i e n c e ' s f u n d a m e n t a l
r e f e r e n c e t o a n o r m — for Paul t h e revealed will of G o d in t h e
S c r i p t u r e s , in C h r i s t , t h r o u g h t h e a p o s t l e s , a n d in t h e o r d e r s of
c r e a t i o n — a n d t h e s e q u e n t i a l s u b s e q u e n c e of its o p e r a t i o n s h o w
t h a t t h e c o n s c i e n c e is n o t eo ipso, m a t e r i a l l y , t h e voice of G o d a n d
t h e r e f o r e d o e s n o t possess t h e u l t i m a t e or a u t a r c h i c a u t h o r i t y as
regards e t h i c a l decisions (cf. I C o r 4,4!)*®^.
I n Paul's parenesis t h e c o n s c i e n c e is n o t r e l a t e d p r i m a r i l y t o
k n o w i n g G o d ' s will*^^ b u t t o m a n ' s c o n s c i o u s n e s s of being b l a m e
less b e f o r e God*^^. P a u l clearly distinguishes b e t w e e n t h e r e q u i r e -
4 8 3 Cf. Rom 2,15; 9 , 1 ; 13,5; ICor 8 , 7 . 1 0 . 1 2 ; 1 0 , 2 5 . 2 7 . 2 8 . 2 9 . 2 9 ; 2Cor 1,12; 4 , 2 ; 5 , 1 1 ;

cf. also Acts 2 3 , 1 ; 2 4 , 1 6 ; ITim 1,5.19; 3,9; 4 , 2 ; 2Tim 1,3; Tit 1,15; Cf. M.E.
Thrall, "The Pauline Use of XvvelSrioK", NTS 14 ( 1 9 6 7 / 6 8 ) 1 1 8 - 1 2 5 ; R . J e w e t t ,
Paul's Anthropological Terms, p p . 4 0 2 - 4 4 6 ; H.J. Eckstein, Der Begriff Syneidesis
bei Paulus, Diss.theol. Tiibingen, 1 9 7 9 , p p . 1 4 4 - 3 4 1 ; also J . Stelzenberger, Synei-
desis im Neuen Testament, 1 9 6 1 ; P. Hilsberg, "Das Gewissen im Neuen Testament",
Theologische Versuche 9 ( 1 9 7 7 ) 145-160; H. Chadwick, Art. "Gewissen", i ? ^ C 1 0
( 1 9 7 8 ) 1 0 2 5 - 1 1 0 7 ; G . L u d e m a n n , Art. "oufetenot-r", EWNT i (1983) 7 2 1 - 7 2 5 .
4 8 4 W. Schrage, Ethik, p . l 8 5 referring to Seneca, De Ira 3 , 3 6 . Paul probably adopted
the term from Hellenistic Judaism: Philo (Decal 87) has a similar understanding of
conscience as Seneca and as Paul (cf. R o m 2,15).SeefurtherC.Maurer, Art. "cnipoifia
KTX", ThWNT 7 ( 1 9 6 4 ) 8 9 7 - 9 1 8 ; H. Ridderbos, Paul, p . 2 8 8 ; U. Wilckens, Romer,
I, p . 1 3 9 ; H.J. Eckstein, Begriff, p p . l l 7 - I 2 1 , 1 2 6 - 1 3 8 , 3 3 8 - 3 4 1 . R. J e w e t t , Pau/'j
Anthropological Terms, p p . 4 2 1 - 4 3 2 , 4 3 6 believes that the term ovveldriaK was in
troduced into Christian theology not by Paul but by the Corinthians. He agrees that
the conscience, in parenetic contexts, "plays an active role only after the deed"
(p.440).
4 8 5 Contra e.g. R. Schnackenburg, Moral Teaching, pp.293f.; R. Hasenstab, Modelle,
p p . 1 9 5 - 1 9 8 (for w h o m the conscience is the witness of autonomy which controls
the realization of the imperatives established by KapSia and foix;); B. Gerhardsson,
Ethos, p . 8 2 . See W. Schrage, Einzelgebote. p . l 5 3 ; T. Herr, Naturrecht, p . l 6 2 ; H.
Ridderbos, o . c , p . 2 9 2 ; T J . Deidun, Afora/ity, p p . l 6 I f . ; W. Schrage, Ethik, pp.I85f.
4 8 6 Cf. W. Schrage, Einzelgebote, p . l 5 3 ; H . Ridderbos, o . c . p . 2 9 2 ; P. HUsberg, "Gewis
sen", 1 9 7 7 , p.l 55 stating that "bei der Frage: Was soUen wir tun? spieU im N T das
Gewissen kaum eine Rolle".
4 8 7 Cf. H. Ridderbos, ibid. (cf. p p . 2 8 9 - 2 9 2 for a careful exegesis of the relevant pas-
m e n t of G o d a n d t h e v e r d i c t of t h e c o n s c i e n c e ( I C o r 8 , 7 - 8 ; 1 0 , 2 5 -
2 7 ; cf. R o m 1 4 , 1 4 ) . T h e c o n s c i e n c e is n o t s i m p l y t h e t r i b u n a l
w h i c h e n a b l e s t h e C h r i s t i a n to k n o w t h e wiU of G o d in his e t h i c a l
decisions*** b u t t h e t r i b u n a l " w h i c h in these decisions r e m i n d s
h i m of t h e j u d g m e n t of G o d a n d of t h e n e c e s s i t y in t h e m of p r e
serving inviolate b e f o r e t h e j u d g m e n t of G o d t h e l i b e r t y w r o u g h t
b y Christ"**^. O n e s h o u l d n o t e in this c o n t e x t t h a t Paul h n k s
s t a t e m e n t s o n t h e c o n s c i e n c e o c c a s i o n a h y w i t h e s c h a t o l o g i c a l is
sues ( R o m 2 , 1 2 - 1 6 ; 1 3 , 5 ; I C o r 4 , 4 - 5 ) .
In the context of the dispute between the 'strong' and the 'weak' over the question
of the legitimacy of eating sacrificial meat in ICor 8 , 1 - 1 3 ; 10,23-11,1 Paul is con
cerned to shift the emphasis from an abstract, impersonal conscience to the respect
for and consideration of the brother w h o possesses a c o n s c i e n c e * ^ . Paul was con
vinced that the conscience can and must be educated - contra the 'weak' w h o re
garded the conscience virtually as a superior being which should not be touched -
but that this education was possible otJy indirectly - contra the 'strong' w h o believed
that the conscience could be transformed by the simple infusion of gnosis. The neces
sary change of the conscience can be achieved orJy through the transformation of the
Christian's personality.
C o n s e q u e n t l y t h e r e are t w o m a i n factors w h i c h are of funda

m e n t a l i m p o r t a n c e a c c o r d i n g t o Paul. (1) T h e c o n s c i e n c e p r e s u p
poses a n d f u n c t i o n s in t h e c o n t e x t of p r i m a r y n o r m s a n d stan
d a r d s . T h e criteria for t h e m o r a l b e h a v i o u r of t h e C h r i s d a n ( a n d of
t h e n o n - C h r i s t i a n , cf. R o m 2 , 1 5 ! ) is G o d ' s claim revealed in t h e
law ( R o m 2 , 1 5 ) a n d in t h e o r d e r s of c r e a t i o n ( R o m 1 3 , 5 ) a n d de
m a n d e d in t h e c o m m a n d m e n t of love ( I C o r 8 , 1 2 ) . (2) T h e sec
o n d a r y o p e r a t i o n of t h e c o n s c i e n c e has a t e s t i n g a n d reviewing
f u n c t i o n as regards o n e ' s e t h i c a l d e c i s i o n . T h e c o n s c i e n c e critically
c o n t r o l s t h e b e h a v i o u r , i.e. t h e p r a c t i c a l r e a l i z a t i o n of t h e n o r m s ,
b y c o m p a r i n g it w i t h t h e l a t t e r . If this h a p p e n s / J O J ? eventum, the
f u n c t i o n of t h e c o n s c i e n c e is o n e of e v a l u a t i o n a n d self-judgment.
If it h a p p e n s ante eventum (cf. R o m 1 3 , 5 ! ) , i t b e c o m e s , stih in
sages); also T.J. Deidun, o.c, p.162 asserting "a human (hence fallible) power
of reflecting upon and assessing the goodness or badness of one's o w n conduct".
It should be noted here that Philo's conception of the conscience belongs to the
c o n t e x t o f the doctrine of man's struggle against sin; cf. C. Maurcr, a.c, pp.910f.
4 8 8 Similarly Philo does not really reckon with a (positively) guiding function of the
conscience. Cf. C. Maurer, in ThWNT 7 ( 1 9 6 4 ) 9 1 1 .
4 8 9 H. Ridderbos, Paul, p . 2 9 2 .
4 9 0 For these observations cf. particularly J . Murphy-O'Connor, "Freedom of the
Ghetto", 1 9 8 I , p p . 3 0 - S 2 .
t h e c o n t e x t of t h e p r i m a r y s t a n d a r d s , a c r i t e r i o n for m o r a l a c t i o n .
It is w i t h regard t o t h e s e c o n d case t h a t o n e can say t h a t t h e
c o n s c i e n c e e s t a b h s h e s t h e r e s p o n s i b i l i t y of m a n as t o his a c t i o n s
in e v e r y d a y life*^'.
A l t h o u g h it seems t h a t n o b o d y a t t e m p t e d t o h n k t h e f u n c t i o n
of t h e c o n s c i e n c e in Paul t o t h e w i s d o m t r a d i t i o n , this seems t o b e
n e v e r t h e l e s s possible: (1) In I C o r 4 , 4 ; 2 C o r 1,12; 4 , 2 ; 5 , l l ; R o m
2 , 1 5 ; 9,1 Paul uses ovveibr]oi<; in the sense of eXe7XO<r*^2. xhe
Hellenistic-Jewish b a c k g r o u n d of this usage (cf. Philo!) reveals t h a t
t h e L X X uses eXiyxî-^ 3 8 times in J o b , Prov, Sir, a n d SapSal
(from 6 4 o c c u r r e n c e s a l t o g e t h e r ) w i t h ^XeTxeir b e i n g t h e task of
G o d or of his w i s d o m (Sir 8 , 1 3 ; SapSal 1,6-8; 1 2 , 2 ) * ^ ' . (2) W h e n
Paul asserts in R o m 2 , 1 5 t h a t t h e Gentiles k n o w t h e law as t o its
m a t e r i a l c o n t e n t , it is possible t o u n d e r s t a n d this c o n c e p t i o n n o t
o n l y o n t h e b a c k g r o u n d of t h e S t o i c pofioq Aypaôq'^^ b u t o n t h e
b a c k g r o u n d of universalistic a n d c r e a t i o n a l w i s d o m w h i c h h a d
been identified with the T o r a h and consequently rendered the T o
r a h universal as well*^^. As Paul p r e s e n t s t h e c o n s c i e n c e h e r e as
w i t n e s s of this universal law w r i t t e n in t h e h e a r t s , it is i m p h c i t l y
also r e l a t e d t o (universal) w i s d o m (cf. in t h e i m m e d i a t e c o n t e x t
R o m 2 , 1 7 - 2 0 a n d o u r discussion a b o v e , § 1 3 . 2 . ) . (3) In R o m 13,5
Paul e x h o r t s t h e b e h e v e r s t o s u b m i t t o t h e s t a t e 5td Tr]v avveihr]oiv:
c o n s c i e n c e is h e r e " d a s v e r a n t w o r t l i c h e Mitwissen u m die l e t z t e n
in G o t t b e s t e h e n d e n G r u n d l a g e n s o w o h l des eigenen Seins wie
a u c h des k o n k r e t e n Staates"*^®. T h e C h r i s t i a n k n o w s t h a t t h e
s t a t e belongs t o G o d ' s o r d e r for this w o r l d a n d is t h e r e f o r e o b e d i -
491 Cf. U. WUckens, Romer, 1, p . 1 3 8 w h o defines the conscience as a whole as "die

Instanz im I n n e m des Menschen, die seine VerantwortUchkeit begriindet und je
und je wahmimmt". When WUckens states that the conscience is the representative
of God's wdU in man (Uaid.), he impUcitly quaUfics his definition of conscience:
man's responsibiUty is surely not established b y his conscience per se but by God's
claim of which the conscience is a witness.
4 9 2 Cf. C. Maurer, in ThWNT 7 ( 1 9 6 4 ) 915f.
4 9 3 Cf. C. Maurcr, a . c , p . 9 1 1 .
4 9 4 Cf. U. WUckens, o.c, p p . 1 3 3 - 1 3 5 ; disputed by E. Kasemann. Romer, p.59. See
further supra, p.319.
4 9 5 See supra, § 4 . 2 . 1 . , 4 . 4 . 1 . (Ben Sira), § 10.5.2., 1 1 . 3 . 2 . , 1 2 . 2 . 1 . (Qumran), and p.
1 6 4 with n n . 3 7 6 / 3 7 7 for references and analyses.
4 9 6 C. Maurer, in ThWNT 7 ( 1 9 6 4 ) 9 1 5 ; also C.E.B. Cranfield, Romans, 2, p . 6 6 8 ; U.
WUckens, Romer, 3 , p.36.
e n t . As t h e o r d e r s of c r e a t i o n derive essentially a n d orginally from

sapiential t h e o l o g y , c o n s c i e n c e is again r e l a t e d w i t h w i s d o m .
T h u s , t h e basis of t h e c o n s c i e n c e in G o d ' s universally revealed
l a w / w i s d o m , t h e m o t i v a t i o n of t h e c o n s c i e n c e b y G o d ' s o r d e r s of
c r e a t i o n , a n d t h e f u n c t i o n of t h e c o n s c i e n c e diS critical self-evadu-
a t i o n a n d self-judgment as t o o n e ' s m o r a l c o n d u c t establishes a n
essential link b e t w e e n t h e c o n s c i e n c e a n d l a w / w i s d o m w h i c h c o m e
from G o d . T o have a clear a n d g o o d c o n s c i e n c e is t o a c t in a c c o r d
a n c e w i t h G o d ' s law a n d in h a r m o n y w i t h G o d ' s wise o r d e r s .
16.3.7. Admonitory teaching. T h e very fact t h a t Paul p r o v i d e s

m o t i v a t i o n s in his parenesis s h o w s t h a t h e w a n t s u n d e r s t a n d i n g
a n d n o t b l i n d obedience*^^. T h i s c o i n c i d e s w i t h t h e c o n c e r n of
t h e J e w i s h w i s d o m a d m o n i t i o n s . T h e link b e t w e e n Paul's p a r e n e
sis as t e a c h i n g (SiSdoKeii') a n d a d m o n i s h i n g (povdeTeiu) a n d wis
d o m (aodia) is e x p r e s s l y s t a t e d in Col 1,28; 3 , 1 6 .
16.3.8. Summary. We d e h n e a t e d in this s e c t i o n t h e criteria w h i c h

guide t h e believer, a c c o r d i n g t o Paul, in t h e o n g o i n g p r o c e s s of
i m p l e m e n t i n g a n d realizing in concrete a n d in actu t h e b i n d i n g
n o r m s of t h e C h r i s t i a n e t h o s in t h e c o n t e x t of its b r o a d m o t i
v a t i o n a l f o u n d a t i o n . We established t h a t t h e individual's responsi
bility a n d f r e e d o m in this realm of t h e p r a c t i c a l a n d specific reaU
z a t i o n of t h e Christian e t h i c in e v e r y d a y life c a n be Unked w i t h
f u n d a m e n t a l c o n c e p t s of w i s d o m t h e o l o g y .
T h e C h r i s t i a n is t o live in h a r m o n y w i t h G o d ' s o r d e r s of crea
t i o n a n d is t o foUow, basicaUy, t h e existing c o n v e n t i o n s . T o d o so
is, in Paul's e y e s , f u n d a m e n t a l l y a n d essentiaUy w i s d o m (cf. R o m
1 6 , 1 9 ) . In w i s d o m t h e o l o g y t h e o r d e r s of c r e a t i o n are t h e e x p r e s
sion of divine w i s d o m , a n d h u m a n c o n v e n t i o n s are t h e manifesta
t i o n of e x p e r i e n t i a l w i s d o m . As Christ is t h e w i s d o m of G o d , t h e
C h r i s t i a n is e n a b l e d t o r e s p e c t these o r d e r s a n d c o n v e n t i o n s . Paul
d o e s n o t s t a t e this expUcitly, b u t t h e validity of this c o n c l u s i o n
c o n c e r n i n g t h e t h e o l o g i c a l or r a t h e r christological basis of t h e be
liever's r e l a t i o n s h i p w i t h c r e a t i o n a n d t h e w o r l d a n d its o r d e r s a n d
c o n v e n t i o n s is e v i d e n t .
4 9 7 Cf. O. Merk, Handeln, p . 2 3 2 ; W. Schrage, Ethik, p.187.

Guiding Criteria: The Wisdom A spect 337
T h e C h r i s t i a n is n o t o n his o w n in t h e effort t o m a k e t h e right

d e c i s i o n s in e v e r y d a y life. T h e Spirit of G o d w h o has b e e n given
t o h i m grants t h e believer w i s d o m a n d u n d e r s t a n d i n g so t h a t h e
c a n k n o w a n d discern G o d ' s will in specific s i t u a t i o n s a n d m a k e
p r o p e r e t h i c a l decisions (Col, 1,9-10).
T h e C h r i s t i a n has b e e n given, b y t h e S p i r i t , a further c r i t e r i o n
w h i c h guides h i m in t h e realization of t h e Christian e t h o s : love.
As love can limit a n d t r a n s c e n d e x i s t i n g o r d e r s a n d c o n v e n t i o n s , it
is p a r t i c u l a r l y i m p o r t a n t t o m a k e t h e r i g h t decision as t o o n e ' s
specific c o n d u c t in specific s i t u a t i o n s . As love is t h e p r i n c i p l e a n d
s u m m a r y of t h e law it is o b v i o u s t h a t it will n o t b r e a k G o d ' s
e t e r n a l l y valid n o r m s . As c r i t e r i o n of t h e l a t t e r ' s fulfilment a n d
r e a l i z a t i o n it will s h o w t h e Christian h o w t o i m p l e m e n t t h e s e
n o r m s a n d s t a n d a r d s . C h r i s t i a n love p r o v i d e s t h e believer w i t h
k n o w l e d g e , insight, a n d w i s d o m (Phil 1,9-10 ;Col 3 , 1 8 ) .
T h e C h r i s t i a n is f u r t h e r r e f e r r e d t o his m i n d w h i c h is c o n s t a n t l y
b e i n g r e n e w e d a n d also t o his cognitive faculties w h i c h , p r o p e r l y
a p p l i e d in t h e c o n t e x t of t h e m o t i v a t i o n , t h e n o r m s , a n d t h e guid
ing criteria, e n a b l e h i m t o m a k e decisions w h i c h are b a s e d o n
k n o w l e d g e a n d p e r c e p t i o n a n d c h a r a c t e r i z e d b y w i s d o m (Phil 1,
9-10; R o m 15,14; ICor 6,5).
T h e C h r i s t i a n possesses a n o t h e r guideline in this p r o c e s s of

m a k i n g t h e p r o p e r ethical d e c i s i o n s : his c o n s c i e n c e . T h e con
s c i e n c e ' s p e a k s ' in h a r m o n y w i t h G o d ' s n o r m s a n d s t a n d a r d s a n d
p r o m p t s t h e C h r i s t i a n a l w a y s t o s t a y w i t h i n t h e f r a m e w o r k of
t h e s e n o r m s . T h e c o n s c i e n c e evaluates a n d reviews t h e C h r i s t i a n ' s
d e c i s i o n s a n d e i t h e r leads t o self-judgment or p r o v i d e s criteria for
p r o p e r m o r a l a c t i o n . T h e o p e r a t i o n of t h e c o n s c i e n c e leads t o re
s p o n s i b l e b e h a v i o u r w h i c h is in a c c o r d a n c e w i t h t h e divine n o r m s ,
i.e. it leads t o w i s d o m .
F i n a l l y , b o t h t h e form of Paul's parenesis as t e a c h i n g a n d ad

m o n i t i o n a n d its goal w h i c h is b e h a v i o u r in e v e r y d a y life c h a r a c
t e r i z e d b y w i s d o m a n d k n o w l e d g e are r e l a t e d t o w i s d o m t h e o l o g y .
T h u s , t h e guiding criteria of Paul's e t h i c w h i c h s h o w t h e b e
liever h o w t o realize t h e b i n d i n g n o r m s a n d s t a n d a r d s of G o d ' s
e t e r n a l l y valid will in t h e c o n t e x t of his basic m o t i v a t i o n as a
C h r i s t i a n are all l i n k e d w i t h c o n c e p t s a n d e l e m e n t s of w i s d o m
t h e o l o g y . E a c h i n d i v i d u a l C h r i s t i a n is p e r s o n a l l y r e s p o n s i b l e for
t h e m a n n e r in w h i c h h e b e h a v e s in e v e r y d a y life.
1 6 . 4 . C o n c l u s i o n : N o r m a t i v i t y a n d W i s d o m in Paul's E t h i c
T h e individual r e s p o n s i b i h t y a n d f r e e d o m of t h e C h r i s t i a n is
c a r r i e d o u t , a c c o r d i n g t o Paul, in t h e f r a m e w o r k of G o d ' s b i n d i n g
n o r m s a n d c o m m a n d m e n t s . T h i s r e l a t i o n s h i p of individual re
s p o n s i b i l i t y a n d s i m u l t a n e o u s s u b m i s s i o n t o n o r m s a n d s t a n d a r d s is
t o b e e x p l a i n e d o n t h e basis of t h e c o r r e l a t i o n of l a w a n d w i s d o m .
This is e v i d e n c e d b y t h e fact t h a t all t h e g u i d i n g criteria of t h e
C h r i s t i a n e t h i c i m p l y a n d o f t e n express b o t h o b e d i e n c e t o G o d ' s
n o r m s a n d t h e i m p o r t a n c e of individual r e s p o n s i b i l i t y , k n o w l e d g e ,
and perception.
T h e c r i t e r i o n of t h e e x i s t e n c e of orders of c r e a t i o n a n d h u m a n
c o n v e n t i o n s is in Paul's view b o t h a b i n d i n g n o r m , as t h e y m a n i
fest G o d ' s universal law ( § 1 6 . 2 . 5 . ) , a n d an e x p r e s s i o n of w i s d o m
( § 1 6 . 3 . 2 . ) as t h e y m a n i f e s t (this is t h e J e w i s h basis of Paul's c o n
c e p t i o n h e r e ) G o d ' s universal w i s d o m .
T h e c r i t e r i o n of t h e p r o m p t i n g of t h e Spirit w h o is G o d ' s gift
t o t h e b e h e v e r i m p h e s t h e f u n d a m e n t a l a n d c o n s i s t e n t r e s p e c t of
G o d ' s n o r m s a n d s t a n d a r d s ( § 1 6 . 2 . 1 . / 4 . ) a n d it leads a t t h e s a m e
t i m e t o w i s d o m w h i c h is k n o w l e d g e of G o d ' s will as regards e t h i c a l
decisions ( § 1 6 . 3 . 3 . ) .
T h e c r i t e r i o n of love w h i c h is r o o t e d in G o d ' s love in a n d
t h r o u g h Christ a n d w h i c h is a gift a n d a fruit of t h e Spirit is t h e
s u m m a r y of t h e law a n d realized b y t h e C h r i s t i a n in fulfilling t h e
l a w a n d , a t t h e s a m e time, p r o v i d e s t h e C h r i s t i a n w i t h w i s d o m a n d
insight r e g a r d i n g his specific c o n d u c t in e v e r y d a y h f e ( § 1 6 . 3 . 4 ) .
T h e c r i t e r i o n of r e a s o n a n d d i s c e r n m e n t f u n c t i o n s for Paul in
t h e c o n t e x t of a n d in h a r m o n y w i t h G o d ' s e t e r n a l l y v a h d wiU a n d
e n a b l e s t h e b e h e v e r t o m a k e decisions c o n c e r n i n g his b e h a v i o u r
w h i c h are b a s e d o n k n o w l e d g e a n d insight a n d w h i c h are charac
terized b y wisdom (§ 16.3.5.).
T h e c r i t e r i o n of t h e c o n s c i e n c e p r e s u p p o s e s t h e e x i s t e n c e a n d
t h e n o r m a t i v e v a l i d i t y of divine n o r m s a n d s t a n d a r d s a n d — as it
is m o t i v a t e d a c c o r d i n g t o Paul b y G o d ' s o r d e r s of c r e a t i o n a n d as
it f u n c t i o n s as critical s e l f - j u d g m e n t a n d self-evaluation — leads t o
behaviour marked by wisdom (§16.3.6.).
A n d finally, Paul's p r e a c h i n g as a w h o l e a i m s , first, as t e a c h i n g
a t c o m m u n i c a t i n g t h e f u n d a m e n t a l m o t i v a t i o n s of t h e indicative
of t h e G o s p e l . This m c l u d e s t h e c o n t i n u e d n o r m a t i v i t y of G o d ' s
claim as regards t h e C h r i s t i a n ' s life revealed in t h e law, as qualified
Conclusion 339
b y C h r i s t , as well as in t h e w o r d s of J e s u s C h r i s t , in t h e e x h o r t
a t i o n s of t h e a p o s t l e , a n d in t h e o r d e r s of c r e a t i o n . Paul's p r e a c h
ing a i m s , s e c o n d l y , as a d m o n i t i o n at e n a b l i n g t h e Christians t o
realize a n d i m p l e m e n t t h e s e n o r m s a n d s t a n d a r d s in e v e r y d a y life
w i t h w i s d o m , insight, a n d u n d e r s t a n d i n g .
I t is o b v i o u s t h a t , in t h e light of o u r d e s c r i p t i o n of t h e Chris
tian e t h i c a c c o r d i n g t o Paul, t h e c o n c e p t of a n a u t o n o m o u s m o r a l -
ity*^8 has t o b e r e j e c t e d for Paul.
T h e i n t e r p r e t a t i o n of Paul's e t h i c in t h e h o r i z o n o f t h e a u t o
n o m y c o n c e p t , s o m e t i m e s labelled ' C h r i s t i a n f r e e d o m ' , is clearly
r e l a t e d t o K a n t i a n p h i l o s o p h y a n d m o r a l i t y * ^ . This is o p e n l y
a c k n o w l e d g e d b y scholars w h o reflect o n t h e ' t r a d i t i o n - h i s t o r i c a l '
origin of t h e i r c o n c e p t i o n s a n d v i e w p o i n t s w h i c h t h e y a t t e m p t t o
h a r m o n i z e w i t h Paul's position^*'^.
I. Kant transferred the maxim of the ethos from obedience into man's will, from
relevation into reason, from receptivity into creativity and activity. His ethic is the
conscious step from heteronomy to the autonomy of the ethic. Morality is to be
based upon and derived from practical reason which must determine the will of man
and thus his action. These 'imperatives' are relevant for everybody, they are cate
gorical. Morality is based upon the self-legislation of the human will which can be
comprehended b y reason and which is related to general acceptance. T h e activity,
creativity, and productivity of the cogito totally outweigh man's listening to real-
ity501.
If o n e a t t e m p t s t o describe t h e Christian e t h i c in t h e c o n t e x t
of this m o d e r n c o n s c i o u s n e s s of a u t o n o m y , it is o n l y c o n s i s t e n t
t h a t o n e disregards b i n d i n g e x t e r n a l n o r m s a n d s t a n d a r d s a n d fin
ally even G o d himself. A n d this has a c t u a l l y h a p p e n e d : " D i e
M o r a l t h e o l o g i e h a t sich d a r a n g e w o h n t , die in d e n Wissenschaften
4 9 8 Advocated b y many Protestant scholars; cf. recently P. Richardson, Paul's Ethic

of Freedom, 1 9 7 9 ; G. Strecker, "Autonome Sittlichkeit", ThLZ 1 0 4 ( 1 9 7 9 ) 8 6 5 -
8 7 2 , here 871f.; J . F . CoUange, Ethique, p p . 2 7 - 2 9 , 8 9 , 1 1 1 - 1 2 7 ; BiGerhardsson,
Ethos. 1 9 8 1 , p p . 6 4 - 7 1 , 8 1 F . ; see also J . EUul, The Ethics of Freedom. 1 9 7 6 , and
seemingly the majority of the Catholic moral theologians; cf. A. Auer, Auto
nome Moral und christlicher Glaube. 1 9 7 1 ; W. Korff, Theologische Ethik. 1 9 7 5 ;
F. Bockle, Fundamentalmoral, 1 9 7 7 ; R. Hasenstab, Modelle, 1 9 7 7 ; H. Halter,
Taufe, 1977 (pp.19-23 on the Catholic majority view).
4 9 9 Cf. L. Honnefelder, "Die ethische Rationalitat der Nevizeit", Handbuch der Ethik,
1, 1 9 7 8 , pp.19-46, here 3 4 - 3 6 ; and especiaUy G. Huntemann, Der verlorene Afafe-
stab: Gottes Gebot im Chaos dieser Zeit, 1 9 8 3 , p p . 1 4 - 2 0 .
5 0 0 Cf. R. Hasenstab, o.c, pp.263f.
501 The last observation was made by R. Hasenstab, o.c. p . 2 6 4 . He continues to dis
cuss the significance of Fichte in this context (pp.264-266).
iibliche m e t h o d i s c h e A u s k l a m m e r u n g der G o t t e s d i m e n s i o n zu ak-

zeptieren"^"2 o b v i o u s l y i m p o s s i b l e t o ' a c t u a l i z e ' Paul's e t h i c
in this c o n t e x t if o n e is n o t p r e p a r e d t o m a n i p u l a t e t h e evi-
denceô*.
T h e c r i t i q u e of this ' e t h i c of a u t o n o m y ' in general has t o start
w i t h t h e r e f e r e n c e t o the sovereignty of G o d a n d t h e f a c t u a h t y
of revelation^"*. As regards Paul, it suffices at this p o i n t t o indi
c a t e t h a t (1) Paul i n d i s p u t a b l y r e g a r d e d G o d ' s r e v e l a t i o n in t h e law
(as qualified b y C h r i s t ) as well as t h e w o r d s of J e s u s a n d t h e in
s t r u c t i o n of t h e a p o s t l e s as n o r m a t i v e for t h e b e h e v e r ' s (faith a n d )
life, a n d (2) Paul's c o n c e p t of f r e e d o m is i r r e c o n c i l a b l y differ
e n t from t h e m o d e m u n d e r s t a n d i n g of a u t o n o m y ^ ^ .
T h e e v i d e n c e for Paul's c o n c e p t oie\evdepia can b e very brief
ly d e l i n e a t e d as follows^**.
First, freedom is a gift of Jesus Christ (Gal 2 , 4 ; 5 , 1 ; Rom 8 , 2 1 ; 2Cor 3 , 1 7 ) . Sec

ond, Christian freedom as such is freedom from sin (Rom 6, 6-7.18.22 ; 8 , 2 ) , i.e.
502 R. Hasenstab, o.c. p . 2 8 1 ; cf. T. Rendtorff, "Strukturen christlicher Ethik", Hand

buch, 1, 1978, p . 2 1 3 : "Die Radikalitat der modernen Profanitat wird als geisti-
ger Ort heutiger moraltheologischer Reflexionen akzeptiert". Cf. also G. Strecker,
"Sittlichkeit", ThLZ 104 ( 1 9 7 9 ) 8 7 2 .
5 0 3 Hasenstab's attempt to 'actualize' Paul's ethic in this respect is exegetically ex
tremely weak and totally unconvincing; cf. G. Strecker, "Sittlichkeit", ThLZ 104
( 1 9 7 9 ) 8 6 7 (who is himself in favour of Hasenstab's concerns!). Hasenstab asserts,
for example, regarding Rom 2,14 (his basic text!) that this verse can be related to
the concept of autonomy only (!) by current hermeneutics and not by historical-
critical exegesis [Modelle, p.22), and admits that in the end he arrives at a "Autono-
mie-Modell aus pauHnischem Geist" rather than at a "Model! paulinischer Ethik im
historischen Sinn" (p.25). We ask whether the "umfassende Grundlagenkrise" in
moral theology (ibid.) is not related to this very dichotomy!
5 0 4 Cf. K Barth, Kirchliche Dogmatik, 11/2, pp.572f.; T. Rendtorff, "Strukturen",
1 9 7 8 , p . 2 1 0 - 2 1 2 ; G . Muntemann, Ma&stab, pp.24-34 (with an analysis of K. Barth's
contribution in this context o n pp.64-68).
505 It has to be pointed out at this point that the basic structures of Stoic ethics in
clude (1) the fundamental rationalistic structure, (2) man as ultimate measure of
morality, (3) the ideal of autonomous (!) and autocratic personality which has ar
rived at moral perfection in its o w n strength and o n the basis of the inborn (!)
standards and norms. Cf. T. Herr, Naturrecht, pp.l 28f. (with lit.).
5 0 6 On the concept of freedom in Paul cf. B. Haring, "Paulinische Freiheitslehre, Ge-
setzesethik und Situationsethik", Studiorum Paulinorum Congressus, AnBibl 17,
1 9 6 3 , p p . 1 6 5 - 1 7 3 ; J . Cambier, "La liberte chretienne selon Saint Paul", TU 87
( 1 9 6 4 ) 3 1 5 - 3 5 3 ; K. NiedeTwimma, Begriff der Freiheit, 1 9 6 6 , p p . l 6 8 - 2 2 0 ; H . Rid
derbos, Paul, p p . 2 5 8 - 2 6 0 , 2 8 8 - 2 9 3 ; H. Schurmann, Onenfierunên, pp.13-49; K.
Niederwimmer, Art. "i\e>>9epo<;", EWNT I (1980) 1 0 5 2 - 1 0 5 8 (lit.); J. Murphy-O'
Conclusion 341
from sin as enslaving power. Third, the Christian is consequently freed from per
formance-oriented piety seeking to attain righteousness and is therefore free from
the law as lex iustificatrix (and thus et accusans et condemnatrix), as the law has n o w
a new locus "in Christ" ( R o m 7,5-6; 8,2; also Rom 3,27 ;Gal 6 , 2 ; ICor 9 , 2 1 ) . Fourth,
as a result the Christian is able to fijlfill the law "in Christ" and "in the Spirit" by
love and in faith (Gal 5 , 1 4 . 2 2 - 2 3 ; Rom 13,8-10), as he is n o w , as freed man (!), a
slave (!) of righteousness ( R o m 6,18; also 6,22). True Christian freedom finds its
highest expression in service (Gal 5 , 1 3 ; ICor 9 , 1 9 ) . Fifth, Christian freedom has to
be constantly protected against the two dangers of relapse into legalism (Gal 2,4;
5,1) and of antinomism (Gal 5 , 1 3 ) . Sixth, Christian freedom is essentially a property
of the Christian community whose vitality conditions the reality of freedom507.
Seventh, Christian freedom is therefore obviously not absolute: it is possible only in
servitude to God and in obedience to his willSOS^ jj implies the Christian's 6ov\evew
(lCor9,19).
W h a t M u r p h y - O ' C o n n o r said regarding t h e ' s t r o n g ' in C o r i n t h

applies t o m a n y m o d e r n exegetes as w e l l : " T h e f u n d a m e n t a l e r r o r
of t h e S t r o n g was t o transfer the a b s o l u t e c h a r a c t e r of ' f r e e d o m
from sin' t o t h e level of decision a n d a c t i o n . . . T h e y c o n f u s e d
' f r e e d o m from s o m e t h i n g ' w i t h ' f r e e d o m to do s o m e t h i n g ' w i t h
o u t realizing t h a t t h e i r e x a g g e r a t i o n of t h e l a t t e r w o u l d necessarily
involve t h e d e s t r u c t i o n of t h e former"^''^.
C h r i s t i a n f r e e d o m is a c h a r a c t e r i s t i c of t h e believer w h o s e con
d u c t a n d b e h a v i o u r in e v e r y d a y life are m a r k e d b y o b e d i e n c e t o
G o d ' s revealed will a n d b y w i s d o m as regards t h e p r a c t i c a l reali
z a t i o n of G o d ' s will in specific s i t u a t i o n s . F o r this r e a s o n , t r u e
C h r i s t i a n f r e e d o m is t o t a l l y different from a u t o n o m y : t h e a u t o
n o m o u s individual establishes, a n d is i n t e r e s t e d in, o n l y the ex
p e r i e n c e of t h e ego cogitans a n d leaves aside t h e e x p e r i e n c e of t h e
C r e a t o r w h o reveals himself a n d w h o calls m a n , a n d of G o d ' s
o r d e r s of c r e a t i o n a n d t h e h u m a n c o n v e n t i o n s w h i c h e n a b l e m a n
Connor, "Freedom", 1 9 8 1 , pp.7-38;G. Galitis, "Das Wesen der Freiheit", Freedom

and Love, ed. L.de Lorenzi, 1 9 8 1 , p p . 1 2 7 - 1 4 1 .
507 Cf. J. IWurphy-O'Connor, "Freedom", 1 9 8 1 , p.29 referring to the study of F. Muss
ner, Theologie der Freiheit, 1 9 7 6 . Murphy-O'Connor describes here Paul's reaction
against the 'strong' in Corinth who understood eXevêpia in the framework of a
popular cynico-stoic philosophy (cf. ICor 1 0 , 2 3 ! ) , giving 'freedom'an individualis
tic interpretation. Cf. R. Schnackenburg, Moral Teaching, pp.276f. w h o asserts
that Paul's concept of freedom is fundamentally different from the Stoic ideal of
liberty in the sense o{ axnoitpa-iia and dtriiSeia.
5 0 8 Emphasized by W. Schrage, Einzelgebote, pp.83f.,109; H. Ridderbos, Paul p . 2 5 9 ;
H. Schiirmann, Orientierungen, pp.35-37 (for w h o m , however, God's wrill ends up
being identical with the "Lehrtradition der Kirche", p.37); K. Niederwimmer, in
EWNT 1 (1980) 1055f.
509 J. Murphy-O'Connor, a.c, p.29.
342 Conclusions
t o live a life in g o o d n e s s a n d h a r m o n y . T h e c o n s c i o u s n e s s of a n
a u t o n o m o u s m o r a l i t y is a u t o m a t i c a l l y " e r f a h r u n g s - u n d geschichts-
u n f a h i g " ^ ' " ' w h e r e a s t h e c o n s c i o u s n e s s of a h e t e r o n o m o u s sa
p i e n t i a l C h r i s t i a n e t h o s t a k e s i n t o a c c o u n t b o t h h i s t o r y a n d experi
e n c e . It t a k e s i n t o a c c o u n t t h e h i s t o r y of t h e w o r l d as u n d e r t h e
rule of G o d w h o c r e a t e d t h e w o r l d a n d revealed t h e W o r d , as well
as u n d e r t h e rule of Christ w h o e n a b l e s t h e b e h e v e r t o see a n d
o b s e r v e t h e w o r l d w i t h its o r d e r s as G o d ' s c r e a t i o n a n d t o fulfill
G o d ' s wiU in Christ a n d in t h e p o w e r of t h e S p i r i t . A n d it t a k e s
i n t o a c c o u n t t h e e x p e r i e n c e of m a n as p r o v i d i n g guiding criteria
w h i c h h e l p t h e believer t o m a k e wise d e c i s i o n s .
T h u s , w e see t h a t Paul p r e s u p p o s e s for his e t h i c t h e t r a d i t i o n a l
c o r r e l a t i o n of l a w a n d wdsdom. T h e C h r i s t i a n is called t o , a n d en
a b l e d t o (!), observe a n d s u b m i t t o G o d ' s will as revealed in t h e
law, in t h e w o r d s of J e s u s C h r i s t , in t h e p r o n o u n c e m e n t s of t h e
a p o s t l e s , a n d in t h e o r d e r s of c r e a t i o n . At t h e s a m e t i m e t h e Chris
tian has t h e free a n d p e r s o n a l r e s p o n s i b i l i t y practicaUy a n d specifi
cally t o realize G o d ' s revealed a n d n o r m a t i v e will in t h e c o n c r e t e
a n d diverse s i t u a t i o n s of e v e r y d a y life w h i c h r e q u i r e s w i s d o m a n d
insight. T h e C h r i s t i a n e t h o s a c c o r d i n g t o Paul is n e i t h e r legalistic
n o r a n t i n o m i s t i c — it is a h e t e r o n o m o u s sapiential e t h o s realizing
t h e c o r r e l a t i o n of law a n d w i s d o m in t h e h o r i z o n of G o d ' s salva
t i o n a l a c t i o n in a n d t h r o u g h Christ.
5 1 0 Pointed out by R. Hasenstab, Modelle, p.266.

C:liaptcr FKc
Conclusions
T h e universal p r e s e n c e of t h e c o r r e l a t i o n of law a n d w i s d o m in
post-biblical J u d a i s m c o n f i r m e d t h e s t a t e m e n t w h i c h we m a d e in
t h e Preface, t h a t this c o r r e l a t i o n is of crucial i m p o r t a n c e for e a r l y
J e w i s h a n d C h r i s t i a n t h e o l o g y a n d e t h i c s . After o u r exegetical
analysis of all p e r i c o p e s w h i c h e x p r e s s a n d i m p l y t h e c o r r e l a t i o n
of l a w a n d w i s d o m in t h e respective d o c u m e n t s or circles of tradi
t i o n , w e are n o w able t o speU o u t t h e relevant c o n c l u s i o n s con
c e r n i n g t h e t r a d i t i o n - h i s t o r i c a l e v i d e n c e as regards t h e ' i d e n t i t y ' of
law a n d w i s d o m ' .
(1) T h e origin of t h e c o r r e l a t i o n of law a n d w i s d o m c a n n o t b e
e n t i r e l y i l l u m i n a t e d . This is d u e t o t h e fact t h a t a l t h o u g h Sirach
is t h e first d o c u m e n t w h i c h r e c o r d s t h e c o m p l e t e i d e n t i f i c a t i o n of
law a n d w i s d o m , this c o r r e l a t i o n can be t r a c e d b a c k t o O T evid
e n c e w h i c h , h o w e v e r , has n o t b e e n (amd c a n n o t be?) c o n c l u s i v e l y
d e l i n e a t e d . T h e discussion as t o t h e origin of b o t h O T w i s d o m a n d
O T law, as regards b o t h form a n d c o n t e n t or i n t e n t i o n , is stiU
g o i n g o n . T h e O T s a p i e n t i a l t r a d i t i o n sheds n o light o n o u r q u e s
t i o n h e r e . T h e legal a n d p r o p h e t i c t r a d i t i o n s of t h e O T s e e m t o b e
a w a r e of t h e c o r r e l a t i o n . It is especially in t h e liturgical t r a d i t i o n
t h a t t h e c o r r e l a t i o n is, in s o m e w a y , p r e s u p p o s e d . C a n this b e ex
p l a i n e d s i m p l y b y r e f e r e n c e t o a p o s s i b l y freer usage of t e r m s in
h y m n o d y ? O r is t h e c u l t i c a n d p e r s o n a l (ethical) c o n t e x t of im
p o r t a n c e a t this p o i n t ? O n e s h o u l d n o t e , a t a n y r a t e , t h a t t h e rel
e v a n t p s a l m s b e t r a y a p r o f o u n d theologjccd c o n n e c t i o n b e t w e e n
t h e law as r e v e l a t i o n of G o d ' s w i s d o m a n d t h e individual's fear of
t h e L o r d as p e r s o n a l m a n i f e s t a t i o n of w i s d o m . F u r t h e r a s s u m p -
1 For references see the relevant summaries and conclusions in the uidividual chapters
and sections.
344 Conclusions
t i o n s as t o t h e origin of the i d e n t i f i c a t i o n of law a n d w i s d o m will

b e m a d e a t t h e e n d of t h e n e x t s e c t i o n o n t h e basis of the i d e n t i
fication's basic sociological l o c u s .
(2) T h e basic sociological locus of t h e c o r r e l a t i o n of law a n d
w i s d o m c a n be e s t a b l i s h e d m o r e easily. As B e n Sira was t h e first
a u t h o r t o identify law and wisdom completely and consciously,
a n d as B e n Sira was b o t h a p r i e s t l y T o r a h scholar a n d w i s d o m
t e a c h e r , it is n a t u r a l a n d logical t o relate t h e e s t a b l i s h e d i d e n t i t y
of law a n d w i s d o m w i t h t h e circle of scribes w h o c o m b i n e d t h e
f u n c t i o n s of (priestly) T o r a h scholars a n d w i s d o m t e a c h e r s . We
saw t h a t this g r o u p was of essential significance in t h e s u b s e q u e n t
p r o m u l g a t i o n of this i d e n t i t y (see 4 E z r , A p c B a r , Q u m r a n ) .
As t h e basis sociological l o c u s of a c o n c e p t is u s u a l l y n o t u n c o n
n e c t e d w i t h its origin, it seems t o b e possible t o a s s u m e t h a t t h e
i d e n t i f i c a t i o n of l a w a n d w i s d o m c o u l d have arisen in this circle.
T h i s w o u l d d a t e t h e o r i g i n a t i o n of t h e i d e n t i f i c a t i o n t o post-exilic
b u t p r e - M a c c a b e a n t i m e s a n d r e n d e r t h e O T e v i d e n c e t o b e signi
ficant c o n t r i b u t i n g c o m p o n e n t s w h i c h w e r e e v e n t u a l l y t a k e n u p
w h e n law a n d w i s d o m w e r e fully a n d c o n s c i o u s l y i d e n t i f i e d .
(3) T h e historical development of t h e i d e n t i f i c a t i o n of l a w a n d
w i s d o m c a r m o t b e d e s c r i b e d in precise detail. T h i s is d u e t o t h e
fact t h a t o f t e n t h e e x a c t historical a n d sociological c o n t e x t of t h e
p a r t i c u l a r d o c u m e n t c a n n o t be e s t a b l i s h e d , t h a t in m a n y cases
n e i t h e r t h e n o t i o n of law n o r t h e c o n c e p t of w i s d o m is d e v e l o p e d
t o a n y e x t e n t , a n d t h a t in n u m e r o u s instances t h e i d e n t i f i c a d o n of
law a n d w i s d o m is s i m p l y s t a t e d , or i m p l i e d , w i t h o u t m a k i n g a
ca-eful analysis of t h e i d e n t i f i c a t i o n p o s s i b l e . T h e ethical dimen
sion of t h e i d e n t i f i c a t i o n is a l w a y s in t h e c e n t r e , w i t h t h e t h e o l o g
ical, c r e a t i o n a l / u n i v e r s a l i s t i c , p a r t i c u l a r i s t i c , e s c h a t o l o g i c a l a n d
d i d a c t i c d i m e n s i o n s b e i n g variably p r e s e n t a n d / o r significant. T h e
following o b s e r v a t i o n s c a n b e m a d e .
(4) T h e ethical dimension constitutes the main and fundamen
tal focus of t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m : l a w a n d w i s d o m
c o n t a i n a n d p r o m u l g a t e t h e n o r m s a n d t h e criteria of m o r a l con
d u c t a n d lead t o a p i o u s , holistic w a y of life. A l r e a d y Ben Sira ex
pressed t h e i d e n t i f i c a t i o n for t h e m o s t p a r t o n t h e ethical level,
a n d this focus r e m a i n e d t h e same t h r o u g h o u t t h e i n t e r t e s t a m e n t a l
p e r i o d as well as in Paul's t h i n k i n g . It is in this c o n t e x t t h a t b o t h
law a n d w i s d o m a r e r e p e a t e d l y l i n k e d w i t h t h e c o n c e p t of life as
' w a l k i n g ' in ( g o o d ) ' w a y s ' w h i c h is p r o m i n e n t t h r o u g h o u t t h e
Conclusions 345
early J e w i s h l i t e r a t u r e . Similarly, b o t h law a n d w i s d o m are o f t e n

c o m p a r e d w i t h 'light' w h i c h gives o r i e n t a t i o n ( t o walk aright o n
t h e w a y ) . B o t h l a w a n d w i s d o m are i n t i m a t e l y l i n k e d w i t h righ
t e o u s n e s s , h o h n e s s , a n d p u r i t y as goal of t h e e n U g h t e n e d w a l k in
the p r o p e r w a y .
B e n Sira e m p h a s i z e d t h a t right ethicjd b e h a v i o u r e q u a l s wise
c o n d u c t a n d results from o b e d i e n c e t o G o d ' s law. B a r u c h asserts
t h a t l a w a n d w i s d o m b o t h a n d t o g e t h e r lead t o a n u p r i g h t w a l k .
T h e t r a d i t i o n s i n c o r p o r a t e d in E n o c h closely r e l a t e r i g h t e o u s n e s s ,
w h i c h o b v i o u s l y implies o b e d i e n c e t o the law, a n d w i s d o m . T h e
circles w h i c h are r e s p o n s i b l e for the Psalms of S o l o m o n w e r e con
vinced t h a t p r a c t i c a l o b e d i e n c e t o t h e l a w is e q u i v a l e n t w i t h t h e
a d o p t i o n of divine wise i n s t r u c t i o n .
In a HeUenistic c o n t e x t t h e a u t h o r of t h e L e t t e r of Aristeas
a r g u e d t h a t t h e J e w i s h law is t r u e w i s d o m since it e n a b l e s m a n t o
live a m o r a U y p e r f e c t h f e . T h e J e w i s h Sibylline O r a c l e t e a c h e s t h a t
t h e k e e p i n g of t h e law e q u a l s t h e ability t o give s o u n d c o u n s e l
w i t h b o t h resulting in g o o d d e e d s . T h e W i s d o m of S o l o m o n yields
n o clear e v i d e n c e in this c o n t e x t .
T h e Q u m r a n C o m m u n i t y focused o n t h e e t h i c a l d i m e n s i o n of
t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m as weU, as t h e l a t t e r is repeat
e d l y l i n k e d w i t h t h e c o n c e p t s of r i g h t e o u s n e s s of t h e C o m m u n
i t y ' s e t h i c s . P r o p e r c o n d u c t a n d walking in t h e right w a y is con
s i d e r e d t o be possible o n l y in o b e d i e n c e t o t h e l a w b y a p p r o p r i a t
ing G o d ' s w i s d o m in t h e c o n t e x t of t h e C o m m u n i t y .
T h e J e w i s h w r i t i n g s of t h e first c e n t u r y A . D . equaUy p l a c e t h e
e t h i c a l d i m e n s i o n i n t o t h e c e n t r e of t h e i r c o n c e r n . T h e a u t h o r of
F o u r t h M a c c a b e e s a r g u e d t h a t t r u e p h U o - s o p h y consists in a p i o u s
life o b e y i n g t h e J e w i s h law. T h e a u t h o r of F o u r t h E z r a was con
vinced t h a t l a w a n d w i s d o m c o n t a i n t h e n o r m s w h i c h h e l p m a n t o
please G o d , w a l k i n g in his w a y s , a n d t o o b t a i n salvation. T h e
a u t h o r of t h e A p o c a l y p s e of B a r u c h believed t h a t o b e d i e n c e t o
t h e law e q u a l s w i s d o m a m o u n t i n g t o r i g h t e o u s n e s s a n d g u a r a n t e e
ing salvation.
R e g a r d i n g Paul t h e a p o s t l e we discovered t h e i d e n t i f i c a t i o n of
l a w a n d w i s d o m as basis of his e t h i c . H e calls t h e i n d i v i d u a l t o
o b s e r v e G o d ' s revealed wiU a n d a c k n o w l e d g e s at t h e s a m e t i m e
t h e individued's p e r s o n a l r e s p o n s i b i l i t y t o r e a h z e G o d ' s will in-
e v e r y d a y hfe w h i c h requires w i s d o m a n d insight. T h e c o r r e l a t i o n
of w i s d o m a n d law e n a b l e s t h e individual t o live in a w a y w h i c h
346 Conclusions
pleases G o d . T h e crucial c o n t r a s t t o the J e w i s h w r i t i n g s consists in

t h e fact t h a t t h e individual's (or t h e c o m m u n i t y ' s ) p r o p e r ethical
b e h a v i o u r does n o t s e c u r e , a n d is n o t even n e c e s s a r y for, salvation
since t h e l a t t e r has b e e n s e c u r e d a l r e a d y b y a n d in C h r i s t .
(5) T h e theological dimension of t h e i d e n t i f i c a t i o n of l a w a n d
w i s d o m is m o s t e x p l i c i t in Sirach a n d is s u b s e q u e n t l y m o r e im
plied or p r e s u p p o s e d t h a n e l a b o r a t e d o n . Ben Sira specified t h a t
law a n d w i s d o m are o n e as b o t h law a n d (!) w i s d o m are t h e ex
pression of G o d ' s will for life. B o t h law a n d w i s d o m seek t o lead
t h e i n d i v i d u a l a n d t h e c o m m u n i t y i n t o s u b m i s s i o n t o G o d ' s will.
This objective is s u m m a r i z e d in t h e n o t i o n of t h e fear of t h e L o r d
w h i c h is o b e d i e n c e t o t h e c o m m a n d m e n t s a n d p r a c t i s e d w i s d o m .
This t h e o l o g i c a l d i m e n s i o n was seen as closely c o r m e c t e d w i t h t h e
ethical perspective.
A f t e r B e n Sira t h e t h e o l o g i c a l d i m e n s i o n of t h e i d e n t i f i c a t i o n
was u s u a l l y s i m p l y t a k e n for g r a n t e d . This c o i n c i d e s w i t h t h e fact
t h a t t h e n o t i o n of fear of t h e L o r d , w i t h t h e e x c e p t i o n of PsSal
( a n d T e s t X I I P a t r ) , n e a r l y v a n i s h e s . H o w e v e r , it is e v i d e n t in m o s t
d o c u m e n t s t h a t b o t h law a n d w i s d o m are r e g a r d e d as u n i q u e p o s
sessions of G o d , given as gifts t o his p e o p l e .
As regards P a u l , t h e e x t a n t e v i d e n c e does n o t p e r m i t us t o d r a w
a n y definite c o n c l u s i o n s r e g a r d i n g t h e t h e o l o g i c a l d i m e n s i o n of
t h e r e l a t e d n e s s of law a n d w i s d o m . He did regard t h e law as gift
from G o d . As for w i s d o m , i.e. t h e guiding criteria for decision
m a k i n g in e v e r y d a y life, b o t h t h e Spirit a n d love, a n d s o m e of t h e
exisiting o r d e r s , are seen as c o m i n g from G o d . B u t r e a s o n a n d dis
c e r n m e n t , t h e f u n c t i o n of t h e c o n s c i e n c e , a n d s o m e existing o r d e r s
(such as t h e h u m a n c o n v e n t i o n s ) , are n o t eo ipso t h e voice of G o d .
T h e C h r i s t i a n is given t h e p e r s o n a l a n d c o n s i s t e n t r e s p o n s i b i l i t y
t o realize G o d ' s n o r m s in e v e r y d a y life a n d is t h u s essentially f r e e :
free from sin, free from p e r f o r m a n c e - o r i e n t e d p i e t y , a n d free t o
live in h a r m o n y w i t h G o d ' s will. T h u s it seems t h a t t h e fact t h a t
Paul did n o t link all t h e c o m p o n e n t s of t h e w i s d o m a s p e c t t o t h e
divine reality p r e s e r v e d , o r r a t h e r r e - i n t r o d u c e d , t r u e a n d g e n u i n e
(Christian) f r e e d o m .
O n t h e o t h e r h a n d Paul was able t o use w i s d o m l a n g u a g e a n d
w i s d o m t h e o l o g y t o d e s c r i b e t h e p e r s o n a n d mission of J e s u s
C h r i s t . B u t h e was o b v i o u s l y c o n c e r n e d t o a v o i d t h e c o r r e l a t i o n
of Christ w i t h b o t h w i s d o m a n d (!) law. Christ is n o t d e s c r i b e d in
t e r m s of T o r a h b u t , r a t h e r , t h e T o r a h is d e s c r i b e d a n d d e f i n e d in
Conclusions 347
t e r m s of Christ. Paul dismissed t h e i d e n t i t y of T o r a h a n d w i s d o m

o n t h e christological level for soteriological r e a s o n s .
(6) T h e universalistic dimension of law a n d w i s d o m was recog
n i z e d as result, r a t h e r t h a n p r e c o n d i t i o n , of t h e i d e n t i f i c a t i o n of
t h e t w o n o t i o n s , w i t h t h e T o r a h a s s u m i n g universalistic a s p e c t s .
T h e T o r a h is h e n c e f o r t h seen as c o m p r e h e n s i v e o r d e r for t h e c o m
m u n i o n of G o d , c r e a t i o n ( c o s m o s ) , a n d m a n or his p e o p l e . In sub
s e q u e n t early J e w i s h t h o u g h t b o t h Q e w i s h ) law a n d wdsdom are
r e l a t e d wdth c r e a t i o n a n d c o n s i d e r e d t o b e universal. N a t u r a l l y t h e
(Hellenistic) a p o l o g e t i c treatises w e r e m o r e inclined t o stress t h e
universal a s p e c t of t h e l a w w h i c h is w i s d o m .
T h e Q u m r a n C o m m u n i t y wdth its m o n a s t i c exclusivism did n o t
dwell o n t h e universalistic b u t r a t h e r o n t h e creational dimension
of t h e i d e n t i t y of law a n d w i s d o m . T h e laws o f c r e a t i o n w h i c h are
s e e n as e m b o d i m e n t of G o d ' s w i s d o m are c o n s i d e r e d t o b e o n e
w i t h t h e laws of t h e C o m m u n i t y w h i c h c o m b i n e d T o r a h a n d rel
evant h a l a k h a h .
T h e P a u h n e e v i d e n c e d o e s n o t allow us t o arrive at a n y c o n
c l u s i o n s in this a r e a . H o w e v e r , it seems t h a t t h e c r e a t i o n a l a s p e c t
of t h e i d e n t i t y of law a n d w i s d o m w o u l d b e i m p l i e d as well.
(7) T h e particularistic dimension of t h e i d e n t i t y of law a n d wis
d o m w h i c h focuses o n t h e J e w i s h realm is zdways at least t a k e n
for g r a n t e d . T h e l a t e r w r i d n g s of t h e Q u m r a n C o m m u n i t y w e r e
seen t o n a r r o w d o w n this d i m e n s i o n from t h e wider ( a n d earlier)
c o n t e x t of Israel t o t h e desert C o m m u n i t y .
Paul m a k e s n o relevant s t a t e m e n t s in t h e i m m e d i a t e c o n t e x t of
t h e i d e n d f i c a t i o n of law a n d wdsdom. H o w e v e r , it is p o s s i b l e t o
say t h a t o n t h e o n e h a n d h e retains this p a r t i c u l a r i s t i c cUmension
— t h e C h r i s t i a n has t o hve in s u b m i s s i o n t o t h e Q e w i s h ) T o r a h
w h i c h is t h e r e v e l a t i o n of (Israel's) G o d a n d w h i c h is qualified b y
J e s u s Christ — a n d t h a t o n t h e o t h e r h a n d h e dismisses it — t h e
C h r i s t i a n life is o p e n t o b o t h J e w s a n d G e n t i l e s a n d t h e g u i d i n g
criteria (i.e. w i s d o m ) are n o t exclusively J e w i s h b u t o f t e n crea
tional.
( 8 ) T h e eschatological dimension of t h e i d e n t i t y of l a w a n d wis
d o m was d i s c o v e r e d in E n ( e t h ) , in c e r t a i n Q u m r a n t e x t s , a n d in
t h e l a t e r J e w i s h a p o c a l y p s e s 4 E z r a n d A p c B a r . T h e different m e s
sianic figures are r e l a t e d b o t h w i t h law a n d w i s d o m . O b e d i e n c e t o
t h e l a w a n d faithful w i s d o m are seen as decisive for o b t a i n i n g
r i g h t e o u s n e s s a n d for i n h e r i t i n g e s c h a t o l o g i c a l salvation (especially
348 Conclusions
Stressed in t h e a p o c a l y p s e s ) . T h e n e w a e o n is c h a r a c t e r i z e d b o t h
b y o b e d i e n c e t o t h e law a n d b y w i s d o m .
While Paul w o u l d agree w i t h t h e last n o t i o n — t h a t t h e n e w
a e o n is c h a r a c t e r i z e d b y l a w a n d w i s d o m — h e r e j e c t e d t h e convic
t i o n t h a t living in h a r m o n y w i t h l a w / w i s d o m is t h e p r e r e q u i s i t e
for o b t a i n i n g salvation: salvation is G o d ' s free a n d u n d e s e r v e d gift
b y a n d in Christ a n d is r e c e i v e d b y faith in Christ. F o r this r e a s o n ,
as we p o i n t e d o u t , h e dismissed t h e t r a d i t i o n a l c o r r e l a t i o n of l a w
a n d w i s d o m o n t h e e s c h a t o l o g i c a l (christological) level.
(9) As regards a formal evaluation of t h e e v i d e n c e c o n n e c t e d
w i t h t h e i d e n t i t y of law a n d w i s d o m in early J u d a i s m it is o b v i o u s
from o u r analysis t h a t t h e t r a d i t i o n of this i d e n t i f i c a t i o n a p p e a r s
in w i s d o m t e x t s , in p a r e n e t i c b o o k s , in a p o l o g e t i c - p h i l o s o p h i c a l
t r e a t i s e s , in a p o c a l y p s e s , a n d in l e t t e r s .
( 1 0 ) T h e sociological evidence of t h e t r a d i t i o n s h o w s t h a t all
circles of early J u d a i s m w e r e a w a r e of, a n d m a d e use of, t h e iden
tification of law a n d w i s d o m : w i s d o m t e a c h e r s , p r i e s t s , T o r a h
s c h o l a r s , scribes, hasidic g r o u p s , Pharisaic fellowships, t h e Q u m
ran C o m m u n i t y a n d c o n n e c t e d circles, t h e J e w i s h Hellenistic
d i a s p o r a , a n d t h e m a i n t h e o l o g i a n of early C h r i s t i a n i t y .
T h e d e s c r i p t i o n a n d analysis of t h e i d e n t i f i c a t i o n of law a n d
w i s d o m w h i c h p r o v e d t o be a f u n d a m e n t a l Interpretament of early
J e w i s h t h e o l o g y a n d of Pauline t h o u g h t has t h u s b e e n a c c o m
p l i s h e d . T h e lack of c o m p r e h e n s i v e s t u d i e s in several i m p o r t a n t
areas was felt w i t h r e g r e t . M o r e w o r k has y e t t o be d o n e o n Ben
Sira's u n d e r s t a n d i n g of T o r a h , o n his ethical s y s t e m , o n t h e con
c e p t i o n s of law a n d c o v e n a n t a n d e t h i c s in t h e Q u m r a n C o m m u n
i t y , o n t h e h i s t o r y of sapiential l i t e r a t u r e in Q u m r a n , o n t h e basic
t h e o l o g o u m e n a of Pharisaic a p o c a l y p t i c , o n Paul's k n o w l e d g e ai>d
use of e a r l y J e w i s h l i t e r a t u r e , a n d o n the r e l a t i o n s h i p b e t w e e n
Jevsish w i s d o m c o n c e r n s a n d Paul's p a r e n e s i s . A l t h o u g h a wise
m a n w o u l d a l w a y s like t o follow Ben Sira's d i c t u m , "iv oTonaTL
fiojpcov f) Kapdia ai)Tu>v, KapSia 6e ao^div ordfia ai)Tcbv" (Sir
2 1 , 2 6 ) , o c c a s i o n a l l y h e has t o t a k e his h e a r t i n t o his m o u t h ,
especially w h e n h e is w r i t i n g a d i s s e r t a t i o n ! F o r this r e a s o n t h e
p r e s e n t s t u d y a t t e m p t e d t o m a k e s o m e c o n t r i b u t i o n in t h e s e a r e a s .
T h e m a i n c o n c e r n a n d t h e m a i n c o n t r i b u t i o n , h o w e v e r , is t h e pre
s e n t a t i o n of t h e e x e g e t i c a l a n d c o n c e p t i o n a l e v i d e n c e of t h e tradi
t i o n a l early J e w i s h i d e n t i f i c a t i o n of law a n d w i s d o m .
Conclusions 349
T h e J e w i s h c o m m u n i t i e s in t h e p o s t - e x i h c era c o n s i d e r e d t h e
realms of G o d ' s l a w a n d of w i s d o m t o b e i d e n t i c a l o n t h e basis of
c o m p l e x r e a s o n s a n d w i t h c o m p l e x a n d varying results. T h e goal
was t h e s a m e : t o e n s u r e t h e e x i s t e n c e of G o d ' s p e o p l e a n d t o at
t a i n , o n t h e individual level, a life in h a r m o n y a n d p e a c e u n d e r
G o d ' s a p p r o v a l . T h e a p o s t l e Paul s a w t h e e x i s t e n c e of G o d ' s
p e o p l e — t h e C h r i s t i a n c o m m u n i t y — as b e i n g ratified in Christ, of
t h e individual as b e i n g r e a h z e d a n d realizable ( o n l y ) in Christ. F o r
t h e individual J e w o b e d i e n c e t o t h e law a n d c o n f o r m i t y w i t h wis
d o m r e m a i n e d in s o m e w a y , b u t essentially, h n k e d w i t h t h e a t t a i n
m e n t of r i g h t e o u s n e s s , h o l i n e s s , a n d G o d ' s a p p r o v a l . F o r t h e in
dividual C h r i s t i a n , a c c o r d i n g t o Paul, r i g h t e o u s n e s s £md holiness
a n d G o d ' s a p p r o v a l are G o d ' s free a n d u n c o n d i t i o n a l gift w h i c h
r e n d e r s o b e c h e n c e t o G o d ' s revealed will a n d living in k e e p i n g w i t h
wise c o n d u c t t o b e t h e t h a n k f u l a n d w o r s h i p f u l r e s p o n s e of t h e
believer in Christ coram Deo.
Select Bibliography
The following bibliography omits dictionary articles, encyclopedia entries, and works of
a complementary and tangential nature. The index of authors serves to facilitate the loca
tion of material not listed in the select bibliography.
1. Sources, texts
Albeck, H., nJWa ' m O niru;, 6 vols., Jerusalem/Tel Aviv; Bialik Institute, 1954-
1959.
Allegro, J.H., ed.. Discoveries in the Judaean Desert of Jordan V — Qumran Cave 4:
1 ( 4 Q I 5 8 - 4 Q 1 8 6 ) = DJD 5, Oxford: Clarendon, 1 9 6 8 .
Andrews,H.T., "The Letter of Aristeas", ^ P O T 2 (1913) 8 3 - 1 2 2 .
Baillet, M., ed.. Discoveries in the Judaean Desert VII - Qumran Grotte 4:111 ( 4 Q 4 8 2 -
4 Q 5 2 0 ) = DJD 7, Oxford: Clarendon, 1 9 8 2 .
Baillet, M., Milik, J.T., Vaux, R. de, eds.. Discoveries in the Judaean Desert of Jordan
III — Les 'Petites Grottes' de Qumran. Exploration de la falaise. Les grottes 2Q,
3Q, 5Q, 6Q, 7Q a lOQ. Le rouleau de cuivre. DJD 3 , Oxford: Clarendon, 1 9 6 2 .
Barthelemy, D . , Milik, J . T . , eds.. Discoveries in the Judaean Desert I - Qumran Cave 1
= DJD 1, Oxford: Clarendon, 1955.
Beer, G., Holtzmann, O., Krauss, S., Rengstorf, H.K., Rost, L., eds.. Die Mischna: Text,
Ubersetzung, und ausfUhrliche Erkldrung. Mit eingehenden geschichtlichen und
sprachUchen Einleitungen und textkritischen Anhangen ( = Giessener Mischna),
Giessen/Berlin: Topehnann, I 9 1 2 f L
Black, M., Apocalypsis Henochi Graeci, PVTG 3 , Leiden: Brill, 1970.
Bogaert, P.M., Apocalypse de Baruch: Traduction du Syriaque, SC 144, 1, p p . 4 6 1 - 5 2 8 ,
Paris: CerL 1 9 6 9 .
Box, G.H., The Ezra-Apocalypse (2Esdras 3-14). Translated from a Critically Revised
Text, with Critical Introductions, Notes, and Explanations, London: Pitman, 1 9 1 2 .
— , Oesterley, W.O.E., "The Book of Sirach", ^ P O r 1 ( 1 9 1 3 ) 2 6 8 - 5 1 7 .
— , "IV Ezra", APOT 2 ( 1 9 1 3 ) 5 4 2 - 6 2 4 .
Burrows, M., ed.. The Dead Sea. Scrolls of St. Mark's Monastery, 2 vols.. New Haven:
American Schools of Oriental Research, 1 9 5 0 / 1 9 5 1 .
Charles, R.H., ed.. The Apocrypha and Pseudepigrapha of the Old Testament, (= APOT),
2 vols., Oxford: Clarendon, 1 9 1 3 .
- - , "IEnoch",.4/'Or2 (1913) 163-281.
"2Baruch, or the Syriac Apocalypse of Baruch",^POr 2 ( 1 9 1 3 ) 4 7 0 - 5 2 6 .
Charlesworth, J.H., The Odes of Solomon: The Syriac Texts. Edited, with Translation
and Notes, Missoula: Scholars Press, 1978.
Danby, H., The Mishnah. Translated from the Hebrew with Introduction and Brief Ex-
352 Select Bibliography
planatory Notes, Oxford: University Press, 1933 (= 1 9 8 0 ) .

Denis, A.M., "Fragmenta pseudepigraphorutn quae supersunt graeca una cum histori-
corum et auctorum Judaeorum hellenistarum fragraentis", PVTG 3b ( 1 9 7 0 ) 217-
228.
Epstein, I., ed.. The Babylonian Talmud, 35 vols, reprinted in 18 vols., London; Soncino
Press, 1 9 3 5 - 1 9 5 2 .
Gaster, T.H., The Dead Sea Scriptures. In English Translation with Introduction and
Notes, New York: Anchor Press, 3 l 9 7 6 .
Geffcken, J., Die Oracula Sibyllina, GCS 8, Leipzig: Hinrichs, 1902 (= Amsterdam:
Hakkert, 1 9 7 0 ) .
Georgi, D., "Weisheit Salomos",yS///?Z III/4 ( 1 9 8 0 ) 3 8 9 - 4 7 8 .
G r a y , G . B . , "The Psalms of S o l o m o n " , APOT2 {1913) 6 2 5 - 6 5 2 .
Gunneweg, A.H.J., "Das Buch Baruch",/SHflZ IU/2 ( 1 9 7 5 ) 165-181.
Habicht, € . , " 2 . Makkabaerbuch",/S//«Z 1/3 ( 1 9 7 6 ) 1 6 5 - 2 8 5 .
Hadas, M., Aristeas to Philocrates (Letter of Aristeas), New York: Harper, 1 9 5 1 .
Holmes, S., "The Wisdom of Solomon",/IPOr 1 ( 1 9 1 3 ) 5 1 8 - 5 6 8 .
Holm-Nielsen, S., Hodayot: Psalms from Qumran, AThD 2, Aarhus: Universitetsforlaget,
1960.
- -, "Die Psalmen Salomos",/ST/flZ I V / 2 ( 1 9 7 7 ) 4 9 - 1 1 2 .
James, M.R., The Biblical Antiquities of Philo. Now First Translated from the Old Latin
Version. Translation of Early Documents, Series I: Palestinian Jewish Texts, Lon
don: SPCK, 1917 (= New York: Ktav, 1 9 7 1 ) .
KUjn, A.F.J., "Die syrische Baruch-Apokalypse",/S//«Z V / 2 (1976) 1 0 3 - 1 9 1 .
Knibb, M.A., The Ethiopic Book of Enoch. A New Edition in the Light of the Aramaic
Dead Sea Fragments, 2 vols., Oxford: Clarendon, 1978.
Kurfess, A., Sibyllinische Weissagungen, Berlin: Heimeran, 1 9 5 1 .
Lanchester, H.C.O., "The Sibylline Oracles", ^ 0 7 " 2 ( 1 9 1 3 ) 3 6 8 - 4 0 6 .
Lohse, E., ed.. Die Texte aus Qumran: Hebrdisch und Deutsch. Mit masoretischer Punk-
tation, Ubersetzung, Einfiihrung und Anmerkungen, Darmstadt: Wissenschaftliche
Buchgesellschaft,2l971.
Maier, J., "Texte der Schriftrollen", Die Qumran-Essener, by K. Schubert and J . Maier,
UTB 2 2 4 , Munchen/Basel: Reinhardt, 1 9 7 3 .
—, Die Tempelrolle vom Toten Meer. Ubersetzt und erlautert, UTB 8 2 9 , Basel/Miin-
hen: Reinhardt, 1978.
Mansoor, M., The Thanksgiving Hymns: Translation, STDJ 3 , Leiden: Brill, 1 9 6 1 , pp.98-
193.
Martin, J., Le livre d'Henoch. Traduit sur le texte ethiopien, Milano: Arche, 1975.
Meisner,N., " A r i s t e a s b r i e f , / S / / « Z II/l ( 1 9 7 3 ) 35-87.
Milik, J . T . , The Books of Enoch: Aramaic Fragments of Qumran Cave 4,Oxford: Claren
don, 1976.
Myers, ]M., I and H Esdras. Introduction, Translation and Commentary, Anchor Bible
4 2 , N e w York: Doubleday, 1 9 7 4 .
Nestle-Aland, Novum Testamentum Graece, ediderunt K. Aland, M. Black, C M . Mar
tini, BM. Metzger, A. Wikgren, 2 6 . neu bearbeitete Auflage, Stuttgart: Deutsche
Bibelstiftung, 1 9 7 9 .
Neugebauer, O., The 'Astronomical' Chapters of the Ethiopic Book of Enoch (72-92).
Translation and Commentary, Copenhagen: Munksgaard, 1 9 8 1 .
Nikiprowetzky, V., La Troisteme Sibylle, Etudes J u i v e s 9 , Paris: Mouton, 1 9 7 0 , p p . 2 9 1 -
353.
Oesteriey, W.O.E., / / Esdras (The Ezra Apocalypse). With Introduction and Notes.
Westminster Commentaries, London: Methuen, 1 9 3 3 .
Rahlfs, A., ed., Septuaginta id est V.etus Testamentum graece iuxta LXX interpretes.
Selec t BibUography 353
2 vols., editio nona, Stuttgart: Wiirttembergische Bibelanstalt, 1 9 3 5 .

"Machabaeorum W",Septuaginta, I, pp.II57-1184.
Sanders, J . A . , ed.. Discoveries in the Judaean Desert of Jordan IV — The Psalms Scroll of
Qumran Cave 11 (llQPs") = DJD 4 , Oxford: Clarendon, 1 9 6 5 .
Sauer, G., "Jesus Sirach (Ben Siia)", JSHRZ III/5 ( 1 9 8 1 ) 4 8 3 - 6 4 4 .
Schreiner, J., "Das 4 . Buch Esra", JSHRZ V / 4 ( 1 9 8 1 ) 2 8 9 - 4 1 2 .
Schunck, K.D., " 1 . Makkabaerbuch",/S//fiZ 1/4 ( 1 9 8 0 ) 2 8 7 - 3 7 3 .
Smend, R., Die Weisheit des Jesus Sirach: Hebrdisch und Deutsch, Berlin, Reimers, 1 9 0 6 .
Tov, E., The Book of Baruch also called 1 Baruch, SBLTT 8, Missoula: Scholars Press,
1975.
Townshend, R.B., "The Fourth Book of Maccabees", 4POr 2 ( 1 9 1 3 ) 6 5 3 - 6 8 5 .
Vattioni, F., Ecclesiastico. Testo ebraico con apparato critico e versioni greca, latina e
Sirica, Naples: Istituto Orientale, 1968.
V a u x , R. de, Milik, J.T., Discoveries in the Judaean Desert VI — Qumran Grotte 4: II
Tefillin, Mezuzot et Targums (4Q128-4Q157) = DJD 6, Oxford: Clarendon, 1977.
Vermes, G., The DeadSea Scrolls in English, Harmondsworth: Penguin, 2 l 9 7 5 (= 1 9 8 2 ) .
Violet, B., Die Esra-Apokalypse (IV. Esra). GCS 18, Leipzig: Hinrichs, 1 9 1 0 .
- -, Die Apokalypsen des Esra und des Baruch in deutscher Gestalt, GCS 3 2 , Leipzig:
Hinrichs, 1 9 2 4 .
Viteau, J., Les Psaumes de Salomon. Introduction, texte Grec et traduction, DEB 1/4,
Paris: Letoazey et Ane, 1 9 1 1 .
Wahl, O., Apocalypse of Ezra: Greek. Leiden: Brill, 1977.
Walton, F.R., Diodorus Siculus, LCL XH, 1967.
Weber, R., ed., Biblia Sacra luxta Vulgatam Versionem, 2 vols., editio altera emendata,
Stuttgart: Wiirttembergische Bibelanstalt, 2 l 9 7 5 .
- , "IV Ezra", o . c , 2, p p . l 9 3 I - I 9 7 4 .
Wendland, P., Aristeae ad Philocratem Epistula. Cum ceteris de origine versionis LXX
interpretum testimoniis, Leipzig: Teubner, 1900.
Whitehouse, O . C , "The Book of Baiuch", APOT 1 (1913) 5 6 9 - 5 9 5 .
Winston, D . , The Wisdom of Solomon. A N e w Translation with Introduction and Com
mentary, Anchor Bible 4 3 , Garden City, NY: Doubleday, 1 9 7 9 .
Woude, A.S.van der, "Die funf syrischen Psalmen", JSHRZ H I / l ( 1 9 7 4 ) 29-47.
Yadin, Y., The Scroll of the War of th Sons of Light Against the Sons of Darkness, Edi
ted with Commentary and Introduction, ET by B. and C. Rabin, Oxford: Univer
sity Press, 1 9 6 2 .
Ziegler, J., "Baruch", Septuaginta Vetus Testamentum Graecum, auctoritate Societatis
Litterarum Gottingensis editum, vol. 15, Gottingen: VanderUioeck Sc Ruprecht,
1976, pp.450-467.
- - , "Sapientia lesu Filii Sirach", o.c, vol. 1 2 / 2 , 2 l 9 8 0 .
- -, "Sapientia Salomotus", o . c , v o l 1 2 / 1 , 2 1 9 8 0 .
2. Subsidia
Aland, K.., Werner, H., Computer-Konkordanz zum Novum Testamentum Graece, von
Nestle-Aland, 2 6 . Auflage und zum Greek New Testament, 3rd edition, ed. Institut
fiir Neutestamentliche Textforschung und vom Rechenzentrum der Universitat
Miinster, unter besonderer Mitwirkung von H. Bachmatm, W.A. Slaby, Berlin/New
York: de Gruyter, 1980.
BaJz, H., Schneider, G., eds.,Exegetisches Worterbuch zum Neuen Testament, (= EWNT),
3 vok., Stuttgart: Kohlhammer, 1 9 8 0 / 1 9 8 1 / 1 9 8 3 .

Barthelemy, D . , Rickenbacher, O., Konkordanz zum Hebrdischen Sirach, mit syrisch-
hebraischem Index, Gottingen: Vandenhoek & Ruprecht, 1 9 7 3 .
Bauer, W., Griechisch-deutsches Wdrterbuch zu den Schriften des Neuen Testaments
und derubrigen urchristlichen Literatur, Berlin/New York: de Gruyter, 5 l 9 7 1 .
Blass, F., Debrunner, A., Rehkopf, F., Grammatik des neutestamentUchen Griechisch,
(= B D R ) , Gottingen: Vandenhoeck & Ruprecht, I S i g y g .
Botterweck, G.J., Ringgren, H., eds., Theologisches Wdrterbuch zum Alten Testament,
(= ThWAT), Stuttgart: Kohlhammer, 1970ff.
Brockelmann, C , Syrische Grammatik, mit Paradigmen, Literatur, Chrestomathie und
Glossar, Leipzig: Harrassowitz, 5 1 9 3 8 .
Burchard, C., BibUographie zu den Handschriften vom Toten Meer, BZAW 76 ( 1 9 5 7 ) ,
89 ( 1 9 6 5 ) .
Charlesworth, J J l . , The Pseudepigrapha and Modem Research, SBLSCS 7, Missoula:
Scholars Press, 1 9 7 6 .
Dalman, G.H., Aramaisch-Neuhebraisches Handwdrterbuch zu Targum, Talmud und
Midrasch, Gottingen: Vandenhoeck & Ruprecht, 1938 (= Hildesheim: Olms,
1967).
Delling, G., Maser, M., BibUographie zur jUdisch-hellenistischen und intertestamentari-
schen Literatur 1900 - 1970, IV 1 0 6 2 , Berlin: Akademie-Vcrlag, 2 l 9 7 5 .
Fitzmyer, J.A., The Dead Sea Scrolls: Major PubUcations and Tools for Study, SBLSBS
8, Missoula: Scholars Press, 1 9 7 5 .
Hatch, E., Redpath, H.A., A Concordance to the Septuagint and the other Greek Ver
sions to the Old Testament (Including the Apocryphical Books), 2 vols., Oxford:
Clarendon, 1897 (= Graz: Akademische Druck- und Verlagsanstalt, 1 9 7 5 ) .
Jenni, E., Westermann, C , eds., Theologisches Handwdrterbuch zum Alten Testament,
(=THAT), 2 vols., Miinchen: Kaiser, 1 9 7 1 / 1 9 7 6 .
Kasowski, H.J., Thesaurus Mishnae: Concordantiae Verborum quae in Sex Mishnae Or-
dinibus ijeperiuntur, Jerusalem, 1 9 1 8 .
Kittel, G., Friedrich, G., eds., Theologisches Wdrterbuch zum Neuen Testament, (=
ThWNT), 10 vols., Stuttgart: Kohlhammer, 1 9 3 3 - 1 9 7 9 .
Koehler, L., Baumgartner, W., Hebrdisches und Aramaisches Lexikon zum Alten Testa
ment, Dritte Auflage, 2 vols., Leiden: Brill, 1 9 6 7 / 1 9 7 4 .
Kuhn, K.G., et al., Konkordanz zu den Qumrantexten, Gottingen: Vandenhoeck &
Ruprecht, 1 9 6 0 .
— , "Nachtrage zur Konkordanz zu den Qumrantexten' ", RQ 4 ( 1 9 6 3 ) 1 6 3 - 2 3 4 .
LiddeU, H.G., Scott, R., A Greek-EngUsh Lexicon, New Edition by H.S. Jones and R.
McKenzie, Oxford: Clarendon, 9 l 9 4 0 (= 1 9 6 6 ) .
Mandelkern, S., Veteris Testamenti Concordantiae Hebraicae atque Chaldaicae, editio
nona aucta atque emendata, Jerusalem/Tel Aviv: Schocken, 1 9 7 1 .
Metzger, SM., A Textual Commentary on the Greek New Testament, London/New
York: United Bible Societies, 1 9 7 5 .
Reicke, B., Rost, L., eds., Biblisch-historisches Handwdrterbuch, (BHH), 4 vols., Got
tingen: Vandenhoeck & Ruprecht, 1 9 6 2 - 1 9 7 9 .
Stern, M., ed., Greek and Latin Authors on Jews and Judaism, 2 vols., Jerusalem: Israel
Academy of Science and Humanities, 1 9 7 4 / 1 9 8 0 .
Temporini, H., Haase, W., eds., Aufstieg und Niedergang der romischen Welt: Geschich
te und Kultur Roms im Spiegel der neueren Forschung, (= ANRW), Berlin/New
York: de Gruyter, 1972ff.
Select Bibliography 355
3. Commentaries
Barrett, C.K., A Commentary on the Epistle to the Romans, Black's N e w Testament

Commentaries, London: Black, ( 1 9 5 7 ) 1 9 7 1 .
—, A Commentary on the First Epistle to the Corinthians, Black's New Testament
Commentaries, London: Black, 1 9 6 8 .
—, A Commentary on the Second Epistle to the Corinthians, Black's New Testament
Commentaries, London: Black, ( 1 9 7 3 ) 1 9 8 2 .
Barth, G., Der Brief an die Philipper, Ziiricher Bibelkommentare N T 9 , Ziirich: Theo
logischer Veriag, 1 9 7 9 .
Betz, H.D., Galatians: A Commentary on Paul's Letter to the Churches in Galatia, Her-
menia, Philadelphia: Fortress Press, 1 9 7 9 .
Bogaert, P.M., Apocalypse de Baruch: Introduction, traduction du Syriaque et commen-
taire. 2 vols., SC 1 4 4 / 1 4 5 , Paris: CerL 1 9 6 9 .
Bruce, F.F., Commentary on the Epistle to the Colossians, NTCNT, Grand Rapids: Eerd-
mans, ( 1 9 5 7 ) 9 l 9 7 7 , p p . 1 5 9 - 3 1 3 .
- The Epistle to the Galatians: A Commentary on the Greek Text. NIGTC, Grand
Rapids: Eerdmans, 1982.
Bultmann, R., Der zweite Brief an die Korinther, ed. E. Dinkier, KEK Sonderband,
Gottingen: Vandenhoeck & Ruprecht, 1 9 7 6 .
Conzelmann, H., Der erste Brief an die Korinther, KEK 5, Gottingen: Vandenhoeck &
Ruprecht, 1 9 6 9 .
—, Die Apostelgeschichte, H N T 7, Tubingen: Mohr, 2 l 9 7 2 .
Cranfield, CS,.Z., The Epistle to the Romans, 2 vols., ICC, Edinburgh: Clark, 1975 (-
I980)/I979.
Ebeling, E., Die Wahrheit des Evangeliums: Eine Lesehilfe zum Galaterbrief, Tiibingen:
Mohr, 1 9 8 1 .
Gnilka, J., Der PhiUpperbrief HThK X / 3 , Freiburg: Herder, 1 9 6 8 .
- Der Kolosserbrief HThK X / 1 , Freiburg: Herder, 1 9 8 0 .
Hacnchen, E., Die Apostelgeschichte, KEK 3 , Gottingen: Vandenhoeck & Ruprecht,
131961.
Hughes, P.E., Paul's Second Epistle to the Corinthians: The English Text with Introduc
tion, Exposition and Notes, NICNT, Grand Rapids: Eerdmans, ( 1 9 6 2 ) ^ 1 9 7 9 .
Kasemann, E., An die Romer, H N T 8a, Tubingen: Mohr, 'I'lgSO.
Lietzmaim, H., An die Korinther, HNT 9 , erganzt von W.G. Kiimmel, Tiibingen: Mohr,
51969.
Lohmeyer, E., Die Briefe an die Philipper, an die Kolosser und an Philemon. KEK 9,
Gottingen; Vandenhoeck & Ruprecht, ^^196i.
Lohse, E., Die Briefe an die Kolosser und an Philemon, KEK I X / 2 , Gottingen: Vanden
hoeck & Ruprecht, 1 9 6 8 .
Liihrmann, O., Der Brief an die Galater, Ziiricher Bibelkommentare NT 7, Ziirich:
Theologischer Veriag, 1 9 7 8 .
Marshall, I.H., The Acts of the Apostles: An Introduction and Commentary, TNTC,
Leicester: Inter-Varsity Press, 1980.
Martin, R.P., Colossians: The Church's Lord and the Christian's Liberty, Exeter: P a t c -
noster, 1 9 7 2 .
Michel, O., Der Brief an die Romer, KEK 4 , Gottingen: Vandenhoeck & Ruprecht,
51978.
Mussner, F., Der Galaterbrief, HThK 9 , Freiburg: Herder, 3 1 9 7 7 .
Myers, J A I . , 7 and / / Esdras: Introduction, Translation and Commentary, Anchor Bible
4 2 , New York: Doubleday, 1 9 7 4 .
Neugebauer, O., The 'Astronomical' Chapters of the Ethiopic Book of Enoch (72 to 82):
Translation and Commentary, with Additional Notes on the Aramaic Fragments by
M. Black, The Royal Danish Academy of Science and Letters 4 0 : 1 0 , Copenhagen:
Munksgaard, 1 9 8 1 .
N o t h , M., Kdnige I, BK l X / 1 , Neukirchen-Vluyn: Neukirchener Verlag, 1 9 6 8 .
Orr, W.F., Walther, J . A . , / Corinthians: A New Translation, Introduction with a Study
of the Life of Paul, Notes, and Commentary, Anchor Bible 3 2 , New York: Double-
day, 1 9 7 6 .
Plummer, A., A Critical and Exegetical Commentary on the Second Epistle of St. Paul to
the Corinthians, ICC, Edinburgh: Clark, 1915 (= 1 9 5 6 ) .
Roloff, J . , Die Apostelgeschichte ubersetzt und erkldrt, N T D 5, Gottingen: Vanden
Schlatter, A., Gottes Gerechtigkeit: Ein Kommentar zum Romerbrief, Stuttgart: Cal-
wer Verlag, ( 1 9 3 5 ) 5 l 9 7 5 .
Schlier, H., Der Brief an die Galater, KEK 7, Gottingen: Vandenhoek & Ruprecht,
5l971.
Der Romerbrief, HThK 6, Freiburg: Herder, 1977.
Schnadex, C.Die Aposteêschichte, HThK V / 1 , 2 , Freiburg: Herder, 1 9 8 0 / 1 9 8 2 .
Schweizer, E., Der Brief an die Kolosser, EKK, Zvirich/Neukirchen-Vluyn: Benzinger/
Neukirchener Verlag, 1 9 7 6 .
Senft, C , La premiere EpStre de Saint-Paul aux Corinthiens, Coramentaire du Nouveau
Testament 2 / 7 , Lausanne: Delachaux & Niestle, 1 9 7 9 .
Snaith, J.G., Ecclesiasticus or the Wisdom of Jesus Son of Sirach, Cambridge Bible Com
mentary, Cambridge: University Press, 1 9 7 4 .
Strack, H.L., Billerbeck, P., Kommentar zum Neuen Testament aus Talmud und Mid
rasch, 6 vols., Munchen: Beck'sche Verlagsbuchhandlung, ( 1 9 2 6 ) 61974.
Westermann, C , Genesis 1-11, BK I / l , Neukirchen-Vluyn: Neukirchener Verlag, 2 l 9 7 6 .
Wilckens, U., Der Brief an die Romer, 3 vols., EKK V I / 1 - 3 , Einsiedeln/Neukirchen-
Vluyn: Benzinger/Neukirchener Verlag, 1 9 7 8 / 1 9 8 0 / 1 9 8 2 .
Wadberger, H., Jesaja (1-39), BK X / 1 - 3 , Neukirchen-Vluyn: Neukirchener Verlag, 1 9 7 2 /
1978/1982.
Windisch, H., Der Zweite Korintherbrief, KEK 6, Gottingen: Vandenhoeck & Rup
recht, 1924 (= 1 9 7 0 ) .
Winston D . , The Wisdom of Solomon: A New Translation with Introduction and Com
mentary, Anchor Bible 4 3 , New York: Doubleday, 1 9 7 9 .
Wolff, H.W., Dodekapropheton 4: Micha, BK X I V / 4 , Neukirchen-Vluyn: Neukirchener
Verlag, 1 9 8 2 .
ZimmerU, W., Ezechiel BK X n i / 1 , 2 Neukirchen-Vluyn: Neukirchener Verlag, 1 9 6 9 .
4.General bibliography^
Aalen, S., Die Begriffe 'Licht' und 'Finsternis' im Alten Testament, im Spdtjudentum
und im Rabbinismus, Skrifter Norske Akademi 1, Oslo: Dybward, 1 9 5 1 .
Aletti, J . N . , Colossiens 1,15-20: Genre et exegese du texte. Fonction de la thematique
sapientielle, AnBibl 9 1 , Rome: Biblical Institute Press, 1 9 8 1 .
Alon, G., Jews, Judaism and the Classical World: Studies in Jewish History in the Times
of the Second Temple and Talmud, ET by I. Abrahams, Jerusalem: Magnes Press,
1977.
Audet, J.P., "Origines comparees de la double tradition de la loi et de la sagesse dans le
Selec t Bibliography 357
Proche-Orient ancien", 25th International Congress of Orientalists, Moscow 1960

pp.352-357.
Bacher, W., Die exegetische Terminologie der jiidischen Traditionsliteratur, 2 vols.
Leipzig, 1 8 9 9 / 1 9 0 5 (= Darmstadt: Wissenschaftliche Buchgesellschaft, 1 9 6 5 ) .
Balz, H.R., Methodische Probleme der neutestamentlichen Christologie, WMANT 2 5
Neukirchen-Vluyn: Neukirchener Veriag, 1967.
BammeL E., "Ndiuoc XpioToi)", Studia EvangeUca 3 , ed. F.L. Cross, TU 8 8 ( 1 9 6 4 ) 120
128.
Banks, R.J., Jesus and the Law in the Synoptic Tradition, NTS MS 2 8 , Cambridge: Uru
versity Press, 1 9 7 5 .
Barbour, R.S., "Creation, Wisdom and Christ", Creation, Christ and Culture, FS T.F.
Torrance, ed. R.W.A. McKinney, Edinburgh: Clark, 1 9 7 6 , p p . 2 2 - 4 2 .
- " W i s d o m and the Cross in 1 Corinthians 1 and 2 " , Theologia Crucis - Signum
Crucis, FS E. Dinkier, ed. C. Andresen et al., Tubingen: Mohr, 1 9 7 9 , p p . 5 7 - 7 1 .
Bardtke, H., "Literaturfjericht uber Qumran", ThR 29-41 ( 1 9 6 3 - 1 9 7 6 ) .
Barrett, C.K., Essays on Paul, London: SPCK, 1981.
Barth, M., "Die Stellung des Paulus zu Gesetz und Ordnung", £u77i 3 3 ( 1 9 7 3 ) 4 9 6 - 5 2 6 .
Bartsch, H.W., Die konkrete Wahrheit und die Edge der Spekulation: Untersuchungen
iiber den vorpaulinischen Hymnus und seine gnostische Mythisierung, Theologie
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Index of Passajnês
I. Old Tcstaitiriit
Genesis 26,15 35
1,14 43 26,43 35
1,14-16 43
1,26-27 253 Numbers
1,31 18 6,24-27 218
2,11-14 72 14,41 34
2,18 314 18,8-19 51
2,24 313 18,9 51
3,5 254 18,11 51
3,22 254 18,19 51
6,12 3 20,7-14 246
18,19 3 21,18 209
19,31 3 22,18 34
31,35 3 24,13 34
47,26 36 24,17 187
25,13 62
Exodus
13,21 246 Deuteronomy
14,21-22 246 1,5 212
16,4 246 1,12 212
16,14-18 246 1,13 212
16,18 313 1,15 212
17,6 246 4 84
19-20 44 4,1 36
20,11 312 4,5 36
20,14 47 4,6-14 210
20,18-19 210 4,6-8 12, 1 3 , 8 4
22,6-14 58 4,6 5, 1 1 , 13
23,7 52 4,8 36
23,8 48 4,12 210
23,15 38, 51 4,14 36, 2 1 0
29,28 36 4,32 84
30,23-24 61 4,40 25, 82
34,20 38 4,45 36
34,28-35 282 5,1 36
5,10 56
Leviticus 5,18 47
5,1 58 5,22-23 210
5,14-26 51 5,31 34,36
5,21 58 5,33 2 5 , 82
6,11 36 6,1 34,36
18,4ff. 35 6,2 25, 3 6 , 8 2
19,17-18 47 6,5 56
19,17 46 6,7 211
19.18 275 6,20 36
380 Index of Passages
6,25 34 Judges
7,8 21 11,39 36
7,9 56
7,11 34, 36 / Samuel
7,13 21 12,23 3
8,1 144 15,24 34
8,11 36
10,12 56 2 Samuel
10,13 2 1 , 36 15,4 52
11,1 36 24,14 61
11,8-9 25
11,8 34 / Kings
11,18-21 25 2,3 3
11,22 34 8,32 52
ll,26ff. 3
11,32 36 2 Kings
12,1 36 12,10 64
12,6-7 51 12,11 63
12,9-10 22 17,19 34
15,7-11 38,48 17,26-27 35
15,18 59 17,37 3,4
16,16 38,51,62 18,37 64
16,19 48, 61 19,2 64
17,7 313 22,3 64
18,3 51 22,8-10 64
23,5 21 22,12 64
25,1 52 25,19 63
25,19 22
26,1-4 38,51 / Chronicles
26,13 34 22,13 36
26,16-17 36
27,25 48 2 Chronicles
28,1-17 75 7,17 36
28,15 36 19,10 36
28,45 36 24,20 34
30 84,97,98 33,8 36
30,11-14 14,248, 249 34,8 64
30,12-14 247, 2 9 2 , 2 9 8 36,12 21
30,12-13 248, 249
30,14 249 Nehemiah
31,10 184 1,5 56
32,8-9 61 1,7 36
32,35 313 9,13 36
32,47 25,82 10,30 36
33,2 210 11,7-9 229
33,3 21 11,31-35 229
33,4 6 1 , 72
33,10 35, 97 Ezra
33,14 14 7,6 84
33,20 26 7,10 32,84,210
7,12 63,64
Joshua 7,21 63
1,8 34 7,25 5, 7 1 , 8 4
22,3 34 8,1 64
22,5 34 8,4 64
8,9 64
8,13 64
Index of Passages 381
12,6 64 119,56 32
12,36 64 119,63 5
119,69 32
fob 119,72 21
14,5 36 119,88 21
14,13 36 119,101 234
23,10-11 3 119,105 146
23,12 21 119,110 32
23,14 36 119,115 32
24,13 3 119,129 32
28,26 36 119,130 234
28,28 249 119,145 32
38,10 36 128,1 5
38.33 36 128,4 5
40,2 207 132,13-14 21
40,18 35 147,19 97
148,2-6 36
Psalms
1 4, 5, 1 1 , 12, 8 4 Proverbs
1,2 34 1,1 22
5,13 26 1.7 61
6,6 61 1,8 33
15,5 48 1,31 3
19 4 , 5 , 12, 1 4 , 8 4 2,3-6 LXX 259
19,6 43 2.6 21
19,8 146 2,8 3
19,9 234 2,12-15 234
19,10 5,35 3,1 33
30,6 26 3,2 25
30,8 26 3,4 313,
33,18 61 3,7 313
36,9 73 3,16 220
46,5 73 3,17 3,2;
56,9 213 4,2 33
69,22 211 4,11-12 234
72,1-2 115 4.11 3
73 5 6,20 33
78,5 97 6,22-23 234
78,7 32 6,23 3, 3:
78,68 21 6,35 48
82,3 52 7,2 33
87,2 21 8,12-14 257
89,31 35 8,18 220
105,45 32 8,20 3,2:
111,10 5 8,22-31 13,;
112,1 5 8,22-25 256
112,9 314 8,22-23 257
119 4,5, 11,12,32,84 8,22 234
119,2 32 8,27-30 257
119,12 210 8,27 36
119,13 21 8,29 36
119,20 35 8,32 3
119,22 32 8,34 234
119,33 3,32 8,35 26
119,34 32 9,10 61
119,38 5 11,20 3
119,39 35 12,2 26
12,15 3 48,3 21
12,20 25 51,4 35
14,33 22 55,8-11 249
15,30 220 55,10 314
17,15 52 55,11 21
17,23 48 56,6 56
18,4 148 58,2 35
18,22 26,61 60,10 26
22,6 3 62,2 21
22,8 314 63,9 21
25,21-22 313
26,27 61 Jeremiah
28,7 32 1,10 61
30,1-6 14,249 2,8 32
30,8 36 5,22 36
31,26 33 5.24 36
8,8-9 5
Qnhelet 8,8 65,84
1,12 22 9,11 21
1,16-18 250 9,19 21
2,13 234 12,16 3
2,26 250 15,19 21
5,19 220 18,18 5
7,12 250 23,5 115, 117
9,10LXX 250 23,16 21
31,12 73
Isaiah 31,31ff. 267
1,20 21 31,33 288
1,23 48 31,36 36
2 132 32,11 34
2,1-5 288 33,15 115
3,14 35 33,25 36
5,23 52 36,10 64
9,6 117 36,12 64
9,7 115 36,20-21 64
10,24 3 38,31-34 282
10,26 3
11,2-3 115 Ezekiah
11,2 117 3,17 21
11,3-5 115 5,5-6 36
12,3 73 16,8 21
16,5 115 22,12 48
22,13 314 33,7 21
24,5 34 36-37 282
25,6-8 288 36,26 284
26,8-9 35 36,27 288
29,13 313 37.24 288
30,18 35 47 73
32,1 115
34,16 21 Daniel
40,5 21 7,10 213
40,12-26 249 9 95
41,18 73 9,41 56
42,1-6 132
43,4 21 Hosea
45,3 LXX 259 6,5 21,35
45,23 21 10,3 3
11,4 21 Ilahakkuk
14,4 21 1,5 217
Joel Zechariah
4,18 73 8,17 313
14,8 73
Amos
4,10 Malachi
8,14 2,6-7 5,84
Mic ah
4,1-8 288
4,4 21
II. E a i N J e w i s h L i t e r a t u r e
Antiquitates Biblicae 15,3 155

9,8 164,234 15,5-6 155
10,7 246 15,5 155, 158, 162
11,1-2 164 16,6 155, 159
11,1 164, 2 3 4 15,7-8 155
11.5 164, 2 4 6 17,lff. 153
12,2 164 17,1 163
12,4 164 17,4-19,1 154
15,6 164 17,4 154, 156, 1 5 9 , 2 3 4
19,6 164 18,1-2 1 5 6 , 159, 163
20,2-3 162 18,2 154
21,2 162 19,lff. 153
21,2 162 19,1 155
21,9 164 19,3 155
23,7 162, 1 6 4 , 2 3 4 21,910 158
23,10 164 23,2ff. 153
30,1-2 164 24,1 155
32,7 162 28,1 158
33,3 164 31-34 157
51,4 164,234 31,5-32,1 157
32,1 154,155,159
Apocalypse of Baruch 38,1-2 154, 1 5 6 , 1 5 9 , 1 6 2 , 163,
1,2-4 153 234
1,4 153 38,1 1 5 8 , 159
2,2 155 38,2 150, 158, 159, 1 6 4
3,6 154, 157 38,4 1 5 9 , 162, 164
5,3 153 43-46 157
6,4ff. 153 44,3-7 157
7,1-2 153 44,3 8 2 , 1 5 4 , 155
8,1-2 153 44,5-6 153
13,2-12 155 44,6 158
14,1-19 155 44,7 1 5 4 , 155, 157
14,7 155 4 4 , 1 2 13 159
14,8-11 249 44,14 154, 158. 1 5 9 , 1 6 0 , 1 6 2 ,
14,8 155 233
14,9 158 44,15 158
14,12 155 45,1-2 156
15,Iff. 153 45,2 159
15,1-8 154, 155 46,2-3 1 5 6 , 159, 163
46,3 154,157 77,13-15 157

46,4 1 5 4 . 155, 158, 169 77,15-16 154, 155
46,5-6 1 5 7 , 162 77,15 146, 1 5 7 , 164
46,5 154, 155, 1 5 7 , 1 5 8 , 1 5 9 , 77,16 158, 161,162
164 82,6 154, 155
48,9 158 84,1 154, 155
48,10 155 84,9 154, 157
48,22 154, 160 86,3 154
48,23 160 85,7 154
48,24 1 5 8 , 1 6 0 , 162 85,8-9 154
48,26ff. 153
48,31 160 Assumptio J Mosis
48,33-47 160, 162 1,14 272
48,33 160 3,1 Iff. 107
48,36 148, 1 5 8 , 160 3,12 272
48,38-41 156
48,38 160 Baruch
48,40 132, 1 5 5 , 160 1,5-3,8 97
48,45-47 156 1,15-5,9 96
48,47 160 1,15 3,8 96
49,7 160 1,15-2,19 95
51,3-7 1 6 4 , 162 1,17-22 98, 99
51,3-4 160 1,18-20 97
51,3 155,158,160 1,18 97,98,99
51,4 160 2,1-7 98, 99
51,7 155,158 2,2-28 98
52,7 160,162 2,2 97
54,3 157 2,10-12 97
54,5 1 5 4 , 1 5 8 , 163 2,10 97,98,99
54,13 158 2,20-26 98,99
54,15 154 2,27-35 97
54,16-18 156 2,28-30 9 8 , 99
54,19 154 2,28 97
54,21-22 156 3,2-4 98, 99
54,22 156 3,7 97
55,2 166 3,8-13 98, 99
57,2 166 3,9-5,9 97
59,2 132, 1 5 4 , 156, 1 6 9 , 1 6 4 3,9-4,4 95, 9 6 , 9 8
59,4 157, 1 6 0 , 1 6 2 3,9-14 9 8 , 9 9 , 162
59,5 160 3,9 96,97,98,99
59,7 168, 1 6 0 , 162 3,10-13 98
61,4-6 160,162 3,12 96,98
61,6 160 3,13 97,98,99,164
63,3 155 3,14 96,97,98,99,164,220,
63,5 160, 162 234
66,2 1 6 1 , 162 3,15 259
66,5 161,162 3,16-28 96
66,14 154 3,20-21 99
67, 2-4 153 3,20 96
67,6 155 3,23 96,99
70,5 148 3,24-25 9 6 , 164
75,2 168 3,27 96,99
76-77 157 3,28 97
76,5 166 3,29-32 249
77,3 156 3,29-31 9 6 , 9 7 , 98
77,5-7 167 3,29-30 248, 249
77,6 157 3,29 96
3,30 61 20-36 100

3,31 99 21,1-6 107
3,32-36 96 25,13 102
3,32-34 96, 164 32,3 104
3,32 96 33,3-4 106, 164
3,35 96 36,4 107
3,36 96 37-71 100,101, 103
3,37-4,4 97 37,1-5 102
3,37-4,1 97 37,2 102
3,37-38 96 37,4 105,111
3,38 96,97,200,257 38-44 100,102
4,1-4 96, 98,99, 162 38,2-6 107
4,1 71,97,98,99,164 38,2 108
4,2 82,83,99 39,1-2 100
4,3 99 39,6 108, 165
4,5-5,9 95 39,8 107
4,5-5,4 95 39,9 107
4,12-13 98, 99 41,1 107,108
4,12 97 41,3-9 104, 105
4,13 82,97,98,99, 164 41,5-6 107
5,4 97 42 103, 148
42,1-3 110, 111, 162
Enoch (Ethiopic) 42,1-2 103
1-5 100,101 42,1 103, 164
1,1-9 102 43-44 105
1,9 108 43,1-2 107
1,1-2 102 43,4 104
1,1 102 45-57 100, 102
1,2-3 102 46,2 108
2-5 105 46,3 259
2,1-5,3 104 47,3 213
2,1-2 107, 164 48,1-2 104, 105, 108. 165
5,3-4 109, 111 48,1 104, 105, n o . 111, 162
5,4-9 102,105 48,7 103
5,4 107, 108, 110 49,1-3 104, 108, 110, 1 1 1 , 162,
5,6-9 111,164 165
5,7-9 105, 111 49,1 106
5,8-9 104, 110, 111, 162 49,2 106, 108, 165
5,8 104, 105 49,3 106
5,9 105, 1 1 1 51,3 106,108, 165
6-36 100, 101 52,1-9 104,105
6-16 100 53,6 108
6-11 101 53,7 108, 165
10,15 102, 105 54,7-55,2 101
12,1-11 102 58-59 100,102
12,3-4 102 58,2 102
13,6 108 58,3-6 111,164
13,8 102 58,3 105, 111
14,1-3 111 58,5 104
14,1 104 59 105
14,2-4 102 59,1-3 104
14,3 104 60 101
15,1 102 60,6 110
17-26 102 60,11-23 104, 105, 106, 164
17-19 100 61,1-13 104, UO, 111, 162
18,1-5 106 61,7 103, 104
18,11-16 107 61,11 103
62,1-63,12 102 91,3-19 108

63,2-3 103 91,3 102
63,3 104,111 91,10 102, 1 0 3 , 1 0 4 , 105, 110,
65,1-69,25 101 111,148,162,164
66,1-2 106, 1 6 4 91,12-17 1 0 0 , 101
69,15-21 106 92,1 1 0 4 , 105, 110, 1 1 1 , 162
69,21-25 106 92,4 108
69,25 106 93,1-14 100, 101
70,1-3 102 93,2 111
71 102 93,5 105
71,1 102 93,6 108, 164
71,3 104 93,8 105,110
71,5 102 93,10 105, 1 1 0 , 1 1 1 , 162
71,14 108, 165 94,1-100,9 102
71,16 108, 165 94,1-5 110, 1 1 1 , 1 6 2 , 164
72-82 100, 101, 1 0 2 , 104 94,1 102
72,3 106 94,5 1 0 3 , 148, 164
73,1 106, 164 94,6-11 108
75,1 106 94,6 107
75,2 107 95,1-7 108
76,14 106, 164 95,5-6 109
79,1-2 106, 164 96,4-8 108
79,1 102, 105 96,5 109
80,1-6 107 96,7 109
80,1 104, 106 97,8 109
80,2-82,3 104 98,1-102,3 102
80,2-8 105 98,1 102
80,4-6 107 98,3 102
80,4 106 98,6-10 1 1 1 , 162
80,7 106, 107, 164 98,6 108
81,1-4 110, 111 98,9 109
81,1-2 107, 2 1 3 98,11 109
81,1 102, 105 98,13 109
81,2-4 108 98,14-15 109
81,4 102,105 99,1-16 108
82,1-5 107 99,2 1 0 8 , 164
82,1-3 104 99,10 1 0 2 , 104, 110, 1 1 1 , 162,
82,1 102, 105 164
82,2-4 104, 105, 111 99,11-12 109
82,2 104 99,14 108, 109, 164
82,3 104 99,15 109
82,4 104, 106 100,6 102
82,7-10 106 100,7-10 108
83-90 100, 101 100,7-8 109
83 102 100,7 108
83,1 102 101,1 111
84,3 1 0 3 , 104, 164 101,2-8 102
85,1-2 102 102,4-104,13 102
86,1 102 103,3 108
89-90 168 103,5 102
89,16-71 104 103,8 102
89,21-38 107 104,7 108
90,17 213 104,12 102, 1 0 4 , 110, 1 1 1 , 162
90,39-42 102 105,1 127, 2 3 4
90,41 107 105,2 111
91-105 100, 1 0 1 , 1 0 2 , 1 0 3 , 105 106-108 100
91,1 102 106-107 101
108 101 3,4-27 1 4 1 , 1 4 6 , 147

108,1 102, 108 3,5-26 142
108,11-14 111, 1 6 4 3,8 8 2 , 142
3,11 249
Enoch (Slavic) 3,13 148
48,1 148 3,14 143
49,1 148 3,15-20 145
3,19 143
Epistula Aristeae 3,22 160
3 120 3,25 141
5 120 3,28-36 142
10 120 3,29-36 142
15 120, 121 3,29-30 145
30-32 121 3,32-36 144
30 120 3,32-33 145
31 120, 1 2 3 , 162 3,33 144,145
33-34 121 3,34 141,145
83-106 121 3,34-35 145
107 122 3,35-36 145
121 122 3,35 145
127 120, 1 2 1 , 1 2 2 , 1 2 3 , 1 6 2 3,36 145
128-171 121 4,23 145
130-171 121 4,24 141
130 122 5,1-12 148
131 120 5,1 148
137 122 5,9-11 149,151,162
139 120, 1 2 1 , 1 2 2 , 1 2 3 , 162 5,9-10 148
144 120, 1 2 1 , 1 2 2 , 1 2 3 , 124, 5,10 148
162 5,20-6,34 140
155 120 5,27 1 0 7 , 1 4 3 , 145, 146
158 120 5,28-30 142
161 121,122,123,132,162 5,29 144, 145
162 122 5,36-40 249
168-169 1 2 3 , 162 6,1-6 249
168 120,121,122 6,5 1 4 5 , 159
169 121,122 6,35-9,25 140
171 120 6,53-59 142
172-300 122 7,2-16 144
176-177 121 7,10-16 143
177 120 7,11 145, 146, 164
200 122 7,17-25 1 4 3 , 1 4 4 , 145
207 122 17,17-18 144
235 122 7,17 144
240 120 7,20-44 144
260 122 7,20-24 132
271 122 7,20 144
279 121 7,21-25 143,145
306 121 7,21 144,145
309 120 7,22-44 145
313 120 7,24 145
7,35 145
4Ezra 7,37 1 4 4 , 145
1-2 139 7,45-46 144
3-14 139 7,45 145
3,1-5,19 140 7,48 144
3,1-3 140 7,60 144
3,1 140 7,62 149
7,64 149 12,36-38 140

7,66-67 144 12,36 148
7,70-74 145, 1 4 9 , 162 12,38 147
7,72 145, 1 4 9 , 150, 1 5 1 , 155 12,40-50 141,151
7,77 159 12,47 148
7,79 8 2 , 1 4 3 , 146, 146 13,1-66 140
7,81 145 13,23 145
7,82 144 13,42 145
7,83 145 13,53-58 143
7,88-99 146, 149, 1 5 1 , 162 13,54-55 150,151
7,88-90 143 13,55 148
7,89 143 13,58 143
7,92 144 14,1-50 140
7,94 143 14,3ff. 107
7,127-131 145 14,3-6 145
7,127-130 143 14,5 143
7,129-131 144 14,6-8 140
7,129 8 2 , 1 4 4 , 145 14,13 140, 147, 151
7,131 144 14,19-22 151
7,133 82 14,20-21 145,148, 151,163,234
7,137-138 144 14,20 132
8,3 144 14,21-22 143
8,6 144 14,22 144, 145, 148
8,7-13 1 5 0 , 162 14,23-26 143
8,12-29 146 14,25-26 148
8,12 1 5 0 , 1 5 1 , 162 14,25 148, 1 5 0 , 1 5 1 , 162
8,16-17 141 14,26 147
8,20-23 249 14,27-35 142
8,27 145 14,28-32 144
8,28-29 151 14,30 141, 144, 145
8,29 151 14,31 146
8,31-36 145 14,34 146
8,39 143, 144 14,35 145
8,41 144 14,37-48 151
8,52-58 150,162 14,37-44 148
8,52-56 151 14,38-47 140
8,52-54 150 14,40 148, 151
8,52-53 160 14,45-46 147
8,52 148, 150 14,46 147
8,54 144 14,47 148
8,55-58 150 14,48 140
8,56 1 4 3 , 1 4 5 , 150 14,50 151
9,7-13 143 15-16 139
9,7 145
9,13 144 Jubilees
9,15 144 1,4 164
9,26-10,59 139, 140 1,10 164
9,29ff. 107 1,26 164
9,29-37 144 1,27 273
9,29-32 145 1,29 164,273
9,31 1 4 3 , 145 1,48-50 107
9,32 145 2,1 273
9,37 1 4 3 , 1 4 6 , 164 2,2 162, 164
9,38-10,24 141 2,25-26 273
10,22 145, 1 6 3 2,29-30 273
10,29-59 140 2,33 164
11,1-38 140 4,17 162
5,13 82, 164 6,15 135

6,14 164 6,21 135
6,20 273 6,22 137
6,22 273 7,1 138
7,20 164 7,4 138
12,21 82 7,7 136
13,26 164 7,9 135, 136, 137
15,25-28 273 7,16 137
15,25 164 7,21 135, 1 3 6 , 137
16,3 164 8,1 138
16,30 164 9,1-8 136
20,3 82 9,2 136
21,5 164 9,6-7 137
21,22 82 9,15 136
23,16 164 9,29-30 137
23,21 82 11,20 137
23,26 82 11,27 135
24,11 164 13,6 138
25,15 82 13,12 137
30,21 164 13,24 136
30,22 213 13,26 136
35,13 82 13,27 137
15,9 136
Judith 15,14 137
13,12 82 16,4 138
16,14 137
1 Maccabees 16,17-22 136
1,56-67 72 16,17 1 3 6 , 137
7,12-13 65 16,19 136
7,12 65 17,7 137
17,16 135,136
4 Maccabees 17,19 136
1,1 135,138 18,3 137
1,12 136 19,1 136
1,15-19 136
1,16-17 132 Psalms of Solomon
1,16 136 1,8 115
1,17 137, 162 2,3 115
1,18 136 2,12 115
1,34 136 2,33 116, 118, 164
2,5 136 3,12 116, 118, 164
2,8 136 4,1 115
2,9-10 138 4,8-13 117, 162
4,23 136 4,9 115, 116, 117
5,2 135 4,11 115, 117
5,6 135 4,12 115, 117
5,7 137 4,19 115
5,9 136 4,21 115
5,11 137 4,23 115, 1 1 8 , 164
5,16-38 136 4,25 118
5,16 1 3 6 , 138 5,18 118, 164
5,18 135 6,5 118, 164
5,22 137 6,6 118
5,25 132 7,9 113, 115, 164
5,31 137 8,9 115
5,33 136 8,11 115
5,35 1 3 5 , 137, 162 8,32 113
9,2 115 1 130

10,2 116, 118 1,5 131
10,3 116, 118 1,6-8 335
10.4 1 1 3 , 114, 115 1,6 131
U 95 1,15 131
12,1 115 2,11 131
12,3 115 2,12 1 3 1 , 1 3 2 , 1 3 3 , 134, 162
12,4 115, 118, 164 3,1 131
13,10-12 116 3,15 160
13,12 118, 164 5,1 131
14,1-2 117,162 5,6 82
14,1 116,117,118 5,15 131
14,2-3 116 6-10 130, 133
14,2 1 1 3 , 1 1 4 , 115, 117, 164 6,4 1 3 1 , 132
14,3 47 6,12-13 131
14,6 114 6,16 131
15,8 115 6,18 131, 133
15,10 115 6,22 250
15,13 118, 164 7,7 131
16,7-8 118, 162 7,14 259
16,7 116 7,15-21 250
16,8 116 7,15-16 131
16,9 116 7,16 131
16,10 116 7,17-21 1 3 1 , 1 3 2 , 164
16,13 116 7,20 234
17,5 115 7,22-30 131
17,11 115 7,22 131
17,18 115 7,23 131
17,20 115 7,24 131,164
17,2146 115,118 7,25-26 131
17,22-31 117 7,25 133
17,22-25 117 7,26-30 250
17,23 115, 1 1 6 , 117, 118, 165 7,26 1 3 3 , 134, 1 6 4 , 2 5 6
17,24 114, 115, 118, 165 7,27 1 3 1 , 1 3 3 , 134
17,26 118 8,14 164
17,29 116, 117, 1 1 8 , 165 8,1-3 131
17,3241 117 8,2 131
17,32 115, 118 8,3-4 131
17,34 118 8,3 131
17,35 116, 117, 118, 165 8,4 250
17,36 117 8,7 1 3 1 , 132
17,37 116, 117, 118, 165 8,8 132
17,39 118 8,9 250
17,40 115,118 8,13 131
17,41 118 8,18 131
18,7 115,116,117,118,165 8,21-9,6 131
18,8 118 8,21 131
18,10-14 114 9-18 133
18,10-12 114 9,1-2 1 3 1 , 164
18,10 114 9,4 131
18,12 114 9,5 131
9,9-13 250
Psalms (syr) 9,9-10 131
2,1-39 214 9,9 1 3 1 , 1 3 2 , 1 3 3 , 164, 2 5 6
9,10-18 1 3 3 , 1,34,249
Sapientia Salomonis 9,10 131,241
1-6 129 9,11 234
9,16-17 250 3,686 126, 127, 128

9,17 131,241 3,687 128
9,29 250 3,702-731 128
10,1-21 134 3,719-720 127
10,10 234 3,719 126, 128
10,17-18 246 3,720 127
10,17 234 3,757 127
11,1-10 134 3,762-763 128
11,15-16 134 3,764-765 128
12,2 335 3,768 126, 127
12,24-27 134 3,776 125
14,2 131 4 125
14,3 131 4,128 126
14,16 131 4,129 126
15,18-19 134 4,143 126
16,6 1 3 1 , 134 5 125
18,4 1 3 1 , 1 3 2 , 133, 1 3 4 , 146, 5,264-265 128
163, 234 5,298-305 126
18,9 131 5,360 128
18,15 131 5,384 128
5,509 128
Sibylline Oracles
2 125 Sirach
3,1-92 125 prol.
3,46-62 125 1-3 77, 78
3,62-96 125 1-2 37
3,69-70 126, 127 1 38, 4 0 , 42
3,75-92 125 7-11 83
3,194-195 234 8-10 37
3,195 127 8 38,40,42
3,219-220 127, 162 12-14 77,79,82,83
3,237-262 126 27-36 79
3,246 126, 127 29 77, 7 9 , 8 2 , 8 3
3,248-260 126 31-36 83
3,256 126 35-36 77, 7 9 , 8 2 , 8 3
3,259 126 1 15
3,275-278 127 1,1-10 16,24
3,275 126 1,1-8 250
3,284 126 1,1 16, 20
3,291 126 1,2-3 18,19,73
3,293 126 1,2 78
3,350-380 125 1,4 78,256,257
3,372 125 1,5 30,77,78,82,83,259
3,496 127 1,6 18, 19, 7 3 , 160
3,558 127 1,8 16
3,569-603 127 1,9-10 21
3,573-600 127, 128, 162 1,9 16, 17, 1 8 , 7 8
3,573-583 127 1,10 1 6 , 2 1 , 2 4 , 5 6 , 7 4 , 200
3,575-579 127 1,11-20 24,56
3,580-581 127 1,11-12 25
3,580 128 1,11 25
3,584 128 1,12 25
3,585 128 1,13 25
3,586-596 128 1,14 24,61,74,82
3,600 1,16 18,24, 74,82
126, 128
3,669-697 1,18 24,25,74,82,220
128, 162
3,670 1,19
128 81
1,20 25,74,82,160,220 8,8-9 58

1,21 25 8,9 18,58
1,26-27 45 8,13 335
1,26 18,21,30,38, 39,40, 8,15 82
4 2 , 5 0 , 5 5 , 6 9 , 7 3 , 7 4 , 83 9,8-9 57
1,27 18,21,25,26 9,9-12 57
1,28 5 9,14-15 58
1,30 58 9,15 45
2,9 78 9,16 5, 45
2,15-16 10,45,56,70,74 10,1 207
2,15 37,56,82 10,2 58
2,16 26,37,38,40,42,50, 10,4 17
56,82 10,18ff. 30
2,18 61 10,19 3 4 , 3 6 , 3 8 , 4 0 , 4 2 , 51
3,2 87 10,25 207
4,7 57,59 10,26 18
4,9 35 11,4 18
4,11-19 16,30 11,7 5 8 , 60
4,12 25,26,220 11,17 36, 4 3 , 8 0
4,13 25,26,220 1 1 , 18 36
4,16-19 24 12,5 18
4,18 19 12,15 82
4,19 207 13,6 18
4,29 58,59 14,11 23
5,2 82 14,12 36,43,80
5,9 82 14,17 36,43,80
6,14-15 181 14,20 26,34
6,18-37 1 6 , 2 4 , 30 14,21 82
6,18-36 74 14,20-15,10 16,69
6,19 74 15,1-2 25
6,20-31 181 15,1 10, 1 1 , 1 5 , 3 1 , 3 2 , 3 3 ,
6,26-27 234 40,42,45,50,55,69,
6,28-31 74 70,82,83
6,28 22,25,26,220 15,2 18
6,29 25,26 15,3 73
6,30-31 75 15,7 65
6,31 26,220 15,9 18
6,32ff. 30 15,13 45
6,33 207 15,14 46,47,75
6,35-36 58 15,15-17 75
6,36 2 5 , 2 9 , 3 4 , 3 5 , 3 8 , 40, 15,15 26,32,34,38,40,42,
42, 5 0 , 5 5 , 7 0 , 7 4 , 8 2 , 8 3 50,56,75,82
6,37 5, 1 5 , 2 9 , 4 5 15,19 61
7,6-7 58, 59 16,20 36
7,6 58 16,24-17,14 14, 1 7 , 4 4
7,8-10 23 16,24-28 17,44
7,15 18,87 16,24 17
7,19 58, 60 16,26 16, 17, 18
7,23 207 16,27 17,78
7,26 5 8 , 60 16,28 17,78
7,29-31 23 16,29-17,10 17,44
7,29 56,87 17,1-2 43
7,30-33 57 17,2-4 17
7,30 56 17,2 17
7,31 51,56,87 17,6-9 21
7,32-35 23 17,7 17,53
7,33 49 17,8 16, 1 7 , 1 8
17,11-14 13, 1 7 , 2 9 , 3 7 , 4 4 , 69 24,1-34 11,14,15,16,19,20,

17,11-12 11,42 21,23,44,60,71,97,
17,11 11, 1 7 , 2 1 , 2 3 , 3 7 , 3 8 , 98, 253
3 9 , 4 0 , 4 2 , 4 4 , 5 0 , 70, 24,1-22 9,22,71.75
7 2 , 8 0 , 8 1 , 8 2 , 150 24,1-5 250
17,12 1 7 , 3 7 , 39, 4 0 , 4 2 , 4 4 , 24,3-29 14
72,81 24,3-6 19
17,13 26,37,44 24,3-4 16
17,14 1 7 , 3 7 , 4 4 , 87 24,3 2 1 , 81
17,15 82 24,4-11 257
17,17 44,61 24,4 61
17,27 61 24,6-12 21
18,1 78 24,6 17
18,4-7 18 24,7-11 23
18,4 18 24,7 22
18,14 39 24,8-12 21,22,23,81
18,20 37 24,8 21,22,81
19,4-17 46 24,9 256,257
19,6 66 24,10-13 22
19,11 38,42 24,10-11 23
19,14-17 46 24,10 22
19,17 30, 3 7 , 3 8 , 4 0 , 4 2 , 46, 24,11 22
81,88 24,12 22
19,18 37,56 24,13-17 22,26
19,19 5 6 , 7 7 , 7 8 , 82, 83 24,13-14 61
19,20-30 11 24,15 23,61
10,20-24 16 24,16-17 25,26,61,220
19,20 10, 1 1 , 3 0 , 3 7 , 3 8 , 4 0 , 24,16 25,26
42,50,55, 70,74,75, 24,17 26,220
82 24,18-20 22
19,22-25 75 24,19-22 75
19,24 30,37,38, 40,42,50, 24,20-22 71
51,75,82 24,22 25,26,75,82,8
19,25 39 24,23-29 19
20,27-31 16 24,23-27 72
20,29 61 24,23 9,10,11,12,13
20,35ff. 30 30,33,38,40,42,43,
21,1-11 30,46 44,61,69,71,72,73,
21,5 39 80,81
21,9 37 24,25-29 73
21,10 37,57,82 24,25-27 72
21,11-28 16, 46 24,26 61
21,11 12, 37, 3 8 , 4 0 , 4 2 , 4 5 , 24,28-29 73,249
46,47,56, 57,70,74, 24,30-34 76
75,82 24.30 148
21,12 46 24.31 76
21,13 73,250 24,32-33 76
23,9-11 58 24.32 76,83,234
23,13 62 24.33 76,83
23,16-27 47 24.34 76
23,22-27 38 25,9-10 26
23,22-25 58 25,21-22 59,60
23,23 37, 3 8 , 4 0 , 4 2 , 4 6 , 4 7 , 25,25-26 59,60
81,88 26,29 59
23,24 59 26,36 60
23,27 38, 3 9 , 4 0 , 4 1 , 4 5 , 5 1 , 27,1-2 59
56,81 27,6 46,47
27,26 61 34,8 38,41,59,73,83

27,30-28,7 47 34,15 88
28,3 25 34,16 61
28,6-7 47,88 34,30 59
28,6 38,40.42,46,81 35,1-7 49
28,7 5, 3 8 , 4 0 , 4 2 , 4 6 , 4 7 , 7 2 , 35,1 38, 4 1 , 4 2 , 81
81 35,2-4 45
28,15 59, 60 35,2 18,38,41,42,49,81
28,16 22 35,3-5 52
29,1-3 47 35,3 49
29,1 38,40,42,81,88 35,4 49
29,9 15,38,40,42,46,47, 35,5 26
81,88 35,6-7 51
29,11 38,40,42,46,47,81,88 35,6 51,52,62
30,4-6 5 9 , 60 35,7 38,41,32,81
30,13 207 35,12 3 5 , 36
30,20 35 35,14 21, 74
31,13 18 35,17 18, 35, 36
31,21-32,20 23 35,23-24 88
31,21-31 23 36,13-17 23
31,27 18 36,19 26
32,1 38 36,22 78
32,1-7 23 36,24 61
32,1 38 36,25 59,60
32,2 38 37,7-15 49
32,5 35 37,8 18
32,7 38,88 37,11 49, 5 9 , 6 0
32,8-13 23 37,12 3 2 , 34, 35, 3 8 , 4 1 , 4 2 ,
32,14-33,6 48 4 5 , 4 9 , 56
32,14-20 23 37,16-26 16
32,14-18 30 37,26 26, 2 2 0
32,14-17 48 38,1 18
32,14-16 25,32,45 38,2 25
32,14 32,48 38,6 21
32,15 31, 32, 33, 40, 42 38,9-11 23
32,16 32,34,35,36,40, 42,48 38,12 18
32,17 3 1 , 3 2 , 3 3 , 3 5 , 4 0 , 4 6 , 48 38,14 25
32,18-23 48 38,16 35
32,18 31,32,33,34,35,40, 38,22 36,43,80
42, 48 38,24-39,14 16
32,22-23 30,49 38,24-39,11 6 3 , 65
32, 22 3 2 , 3 4 , 35, 4 0 , 4 2 , 48 38,24-34 65
32,23 31, 32, 33, 3 4 , 4 1 , 42, 38,24 53, 6 5 , 6 6
48,83 38,32 59
32,24-33,3 48 38,33 5 3 , 59
32,24-33,1 45 38,34-39,11 38,52,65
33,1 32 38,34-39,3 52, 7 6 , 8 3
33,2-3 5 0 , 5 5 , 76 38, 34 11, 38, 4 1 , 4 2 , 5 3 , 76,
33,2 31, 3 2 , 3 3 , 4 1 , 4 2 , 5 0 , 77, 81
76,83 39,1-11 11, 52
33,3 31,32,33,37,41,42, 39,1-5 53
5 0 , 76, 83 39,1-4 53
33,4-6 48 39,1-3 53
33,5 76 39,1-2 44
33,7-9 43 39,1 11,45,53,58
33,15 18 39,2-3 53.59,66
33,20 72 39,4-5 52
39,4 53 43,1-2 18
39,5 53 43,1 42
39,6-8 53 43,2-4 43
39,6 25, 53, 54, 74 43,4 60
39,7 54 43,5-10 80
39,8 3 8 , 4 1 , 4 2 . 4 4 , 7 2 , 76, 43,5 37,39,42.43
77, 83 43,6-8 43
39,9-11 53, 54 43,6 18
39,9 54 43,7 36,43
39,10 54 43,9-10 43
39,14-35 17 43,10 18,36,37,39,42,43
39,16 16, 17. 1 8 , 2 9 43,12 18,36
39,18 29 43,13 2 9 , 35
39,20 78 43,26 37,39,42,43
39,21 17, 18 43,28-32 18
39,24 82 43.29 37,42
39,25 18 43,33 21,25
39,28 17 44,1-15 23
39,29 35. 36 44,2 18, 26
39,30 17, 18 44,3-4 23
39,31 36, 39 44,4 77,83
39,33 17, 18 44,5 36
39,34 17 44,15 23
40,1 18 44,20 32,34,36,41,42,44,
40,17 49 45,81,83
40,29 207 44,23-45,5 24
41,1-4 43 44,23 22
41,1 33,43,88 45,1-5 29,54
41,2 36,43,80 45,3 26,39
41,3 36,43,80 45,5 22, 23, 3 1 , 33, 34, 35,
41,4 3 1 , 3 2 , 3 3 , 4 2 , 80 36,37,41,42,44,45,
41,5-13 49 50,54,70,72,73,81,82
41,8 31,32,33,41,42,46, 45,6-22 24, 54
49,56,81 45,6 35, 54
41,16 35 45,7 36, 4 2 , 45
41,24 60 45,10 35, 36
42,1-8 32 45,11 22
42,2 31,33,35,36,37,41, 45,14-16 23
42. 4 4 , 6 0 , 7 2 , 8 1 45,17-19 65
42,3 59,60 45,17 34.35,36,37,41,45,
42,4 5 2 , 59 5 2 , 5 3 , 5 4 , 5 5 , 8 3 , 146,
42,7 59 234
42,8 60 45,20-21 51
42,11 58, 59 45,22 22
42,15-43,33 17, 1 8 , 4 3 45,23-26 23
42,15-25 249 45,23-25 24
42,15-16 18 45,23 2 2 , 62
42,15 39 45,24 3 6 , 4 1 , 45
42.16-17 18,26 45,25 45
42,18-20 18 45,26 21
42,18 16 46,1 22
42,20 16 46,13-20 24
42,21 18 46,16 23
42,23-25 18 47,1-11 24
42,23 78 47,2 2 2 , 23
42,25 18 47.10 35
42,33 18 47,11 22, 3 6 , 4 1 , 4 5
47,12-23 24 5,1 82
47,12-13 22 5,8 82
47,12 23
47,14 23 TJoseph
47,17 23 11,1 164
47,18 22
47,22 37 TJudah
47,23 22 13,2 82
48,1 39 16,2 164
48,3 37, 3 9 , 4 2 23,5 82
48,5 39 24,1 165
48,7 35,36 24,3 82,165
48,17-22 24 24,6 165
49,1-3 24
49,1 23 TLevi
49,4 31,33,41,42,81 4,3 164,234
49,7 61 8,17 65
49,12 26 13 1 6 2 , 164
49,13 26 13,1 164
50,1-21 23,24 13,7 164
50,13 22 14,3-4 164,234
50,17 22 14,4 132, 146
50,19 3 5 , 36 18,2 165
50,20 22 18,3-5 165
50,22 22 18,3 164,234
50,23 21 18,5 165
50,27-29 24 18,7 166
50,28-29 25 18,9 165
51,8 78 18,11 166
51,12 22 19,1 146, 1 6 4 , 2 3 4
51,13-30 16,77
51,13-21 58 arTLevi
51,13-20 58,81 88-90 162
51,15 77,82
51,17 26,220 TNaphtali
51,23-30 77 2,1-3,3 164
51,23 58 2,8-9 164
51,30 3 7 , 7 7 , 8 3 , 181 2,9 162
3,2-5 164
Testaments of the Twelve Patriarchs 4,1 82
TAsher 8,7-10 162, 164
2,6 58
5,4 82 hebrTNaphtali
1,6 122
TDan
5,5 82 TReuben
3,8 164,234
TGad
3,2 164 TZebulun
6,4 58 3,4 120
TIssachar Tobit
3,1-2 82 4,15 122
4,6 82 4,19 82
fndex of Passages 397
I I I . D e a d Sea Scrolls
:D 6,19 177
1,1-12 203 6,21 190
1,3-4 177 7,1-3 172
1,4-11 175 7,2 187
1,4 175 7,4-5 187
1,6-12 174 7,5-6 188
1,11-12 174,203 7,5 207
1,20-21 187 7,6-8 187
1,20 177 7,8 207
1.21 177 7,14-19 174
2,3 196,250 7,18-20 187
2,8 177 7,18 170, 1 8 7 , 2 2 4
2,12-13 202 8,3 176
2,14-21 188 8,13 176
2,15-18 188 8,16-18 175
2,15-16 187 8,18-19 175
2,18 173 8,21 177
2,20-3,12 176 9 16 187
2,20 177 9,3 177
2,21 173, 1 7 7 , 1 8 0 9,7-8 173
3,2-6 188 10,6 213
3,2 173 12,15 178
3,5-16 187 12,19-20 172
3,6 173 13-16 198
3,8 177, 180 13,2-3 68
3,10 1 7 6 , 177 13,2 213
3,11-12 188 13,11 204
3,12-15 176 14,7-8 68
3,12-13 175 14,17-19 172
3,13-16 175 15,5-15 170
3,14 172 15,5-11 177
3,15-16 188 15,9 169
3,15 188 15,10-13 172
3,16-17 174, 175, 2 0 9 15,12 169
3,18-20 175 15,13 172
3,20 188 15,15 5
4,1 176 16,1-2 169
4,9 175 1 6,4-5 169
5,5 172, 174 16,8-9 170
5,9 172 19,1-2 188
6,16 176 19,2 188
5,21 173 19,4 207
6,2-11 174,209 19,32 173
6,2-5 209,223,224 20,3 247
6,2 175 20,4 68,202
6,3 196 20,6-7 187
6,4-6 68 20,10 169
6,4 212 20,11-12 176
6,5 176 20,12 177
6,7-11 182 20,13 169
6,7 68, 1 7 0 20,21 189
6,8-11 209 20,27-32 172
6,10-11 68 20,30-31 207
6,11 1 7 7 , 187, 2 2 4
6,14-21 187
IQH 7,26 203

1,1-20 210,222 7,27 203
1,1-19 208 7,34 171,178
1,5 211 8,6 199
1,7-15 200,211 8,36 68
1,7 199, 2 0 0 , 211 9,12 199
1,8 211 9,16 203
1,9-13 179 9,17-30 199
1,9 178, 2 0 8 , 211 9,17 200
1,10 171, 178,211 9,31 202
1,12-16 179 10,4 203
1,12 211 10,5 203
1,13 179,211 10,6-7 203
1,14 200,211 10,9-12 189
1,16 178,208,211 10,13-14 193
1,18-19 250 10,14 203
1,19 211 10,28-29 193
1,21 174, 1 9 3 , 2 0 2 11,3-14 202
1,23 207 11,3-4 193
1,24 178 11,8 177
1,26 199,207 11,9-10 193,202
1,27-31 189 11,12 203
1,34-36 217,223 11,1517 193
1,35 195 11,22 203
1,36 206 11,27-28 193, 1 9 7 , 2 0 2
2,9-10 203 11,28 203
2,10 206 12,5-11 179,200,211,222
2,17 203 12,5 178
2,18-19 174 12,8-9 178
2,18 199 12,10 199
2,39 68 12,11-13 217
3,14 196 12,29 199
3,22-23 203 12,32 217,223
4,5-6 174 12,33 203
4,6 174 12,34 174
4,8 201 13,4 201
4,9-11 211,223 13,7-13 208
1,10 1 7 0 , 171 13,8-10 200
4,21 187 13,13 200
4,23 174 14,13 193
4,24 187 14,16 172
4,27-30 189 14,17-18 170
4,27-28 203 14,20 178
4,27 174 14,26-26 202
4,31-32 217 14,25 203
6,11 170, 171 14,26 189
5,23 174 15,9-10 189
5,26 199 15,11-12 173
6,4 174 15,12-26 208
6,10 170, 171 15,19 173
6,11 209 16,7 189
6,13 209 16,13 1 7 1 , 1 7 3 , 188, 189
6,20 187 16,17 171, 1 7 3 , 188
7,13 199 17,7 171
7,21-22 174 17,12 175
7,26-33 202 17,22 207
7,26-27 193 18,4 174
18,19 174 3,8-12 187

18,20 174 3,9-11 177
18,22 179 3,9 172
18,24 174 3,13-4,25 189
f2,8 171 3,13-14 204
f2,16 217 3,13 203
f4,15 199 3,15-4,26 194
f5,l 207 3,15-18 200
fl7,3 179 3,15-17 179,208,222
f20,4 179 3,15-16 179
3,15 1 9 4 , 199, 2 0 0
IQM 3,16-17 178
3,6 176, 177 3,19-20 174
3,9 177 3,26-4,1 177
10,6 175 4,2-12 202
10,8-16 210 4,2-6 216, 223
10,8-11 189 4,2 217
10,9-11 209, 222 4,3-6 217
10,10-11 210 4,3 172, 188, 1 9 6 , 2 5 0
10,10 68,171 4,4-5 190
10,11 172 4,4 179,207
10,12-13 171,178,179 4,18 178,196
10,12 171 4,22 187, 1 9 6 , 2 0 3 , 2 0 6 , 2 6 0
11,7-8 189 4,24 196,201
13,2-4 189 5-9 187
13,12 171 5,2 169
14,7 206 5,3 179
17,8 202 5,7-U 170
5,7 179
IQS 5,8-9 1 7 0 , 1 7 3 , 177
1,1-3 169,204 5,8 1 7 3 , 175
1,2-3 1 7 3 , 175 5,9 1 6 9 , 1 7 2 , 1 7 3 , 177
1,2 1 7 3 , 205 5,11-12 205
1,3 173, 175,205 5,11 172
1,7 173 5,12 172, 176
1.8 176, 177, 209 5,20-21 204
1,9 1 7 2 , 1 7 3 , 190 5,20 177
1,10 209 5,21-22 182
1,11-13 191,216,223 5,25 190
1,12 172 6,3-4 182
1,13 187,209 6,4 179
1,14 172 6,6-8 181
1,16 177 6,6-7 68,187
1,24 177 6,7 182
1,26 187 6,8-10 179
2,2-3 216,223 6,15 177
2,3 174,191,202,216 6,18 204
2,8-9 68 6,19 177
2,10-13 177 6,22 179
2,15 172, 177 7,21 179
2,18 177 8,1-2 170
2,24 190 8,1 172,173
2,26-3,1 207 8,4 178
3,1-4 187 8,6 191
3.1 187,207,223 8,7 247
3,5 172 8,10 206
3,6 172.209 8,11-12 182
400 index of Passages
8,11 172 1,7 171, 213

8,12-14 181 1,11 171
8,15-21 173 1,17-18 204
8,15 172, 1 7 3 , 1 7 5 , 181 1,28 196,202,206
8,16 1 7 3 , 177 2,16 196,202
8,17-18 172 2,22 171
8,17 171
8,18 187,206 lQSb9
8,19 179 1,1-3 173
8,21 187,206 1,1-2 187, 188
8,22 175 1,1 171
8,24-25 172 2,26 207
9,2 179,206 3,22-24 187
9,5 206 3,24 171
9,7 179 5,21 177
9,9 206 5,22 187
9,12-20 204 5,25 203
9,12 178
9,13-14 203 IQpHab
9,13 172, 1 7 3 1,11 1 7 3 , 176
9,14-15 172 2,1-3 203
9,14 171,178 2,3-4 177
9,17-18 187 2,7 217
9,17 1 7 2 , 2 0 7 , 2 0 8 , 2 2 3 , 22-! 2,8-10 217,224
9,18 178 2,8-9 187
9,19 172,187 2,8 182, 217
9,21 179 2,910 187,217,224
9,23 1 7 1 , 178 2,15 171,173
9,24 177 5,5 171, 173
10,1-8 273 5,10-12 170
10,1 171,178 7,4-5 170
10,5 178 7,4 203
10,6 1 7 1 , 178 7,13 1 7 1 , 178
10,7 178 8,1 169,176
10,8-9 189 8,10 171
10,8 171,178 8,16-17 173
10,9 178 8,17 171
10,11 1 7 1 , 178 12,5 169, 176
10,12 199
10,16 208 1Q16
10,24 196, 197 12,1 171
10,26 171,178
11,3-7 202 1Q22
11,3 174, 199 1,1-4 173
11,5 174 1,1 175
11,6 196 1,2-9 187
11,10 178 1,4 171, 173
11,11 179 1,11 175
11,19 172, 179 2,1-5 188
14f9,6-8 170 2,1-2 173
f55,l 172 2,1 171
2,7-8 212
IQSa 2,8-9 2 0 2 , 2 1 2 , 222
1,1-6 184 2,9-10 188
1,2 177 2,9 171,187
1,5 171 2,11 1 7 1 , 173
1,6-18 213 4,3 175
1Q25 7,9 175

1,4 171 13-14 187
f3 2,16 175
1Q26 199 f4,8 171,175
1,4 172 f6,3 171
f6,12 175
1Q27
3-8 189 4QDibHam
5,2 171 fl21,2 172, 1 7 3
fl f,5-6 172 fl22,l 175
1,7 203
2,1 172 4QFlor
1,5-6 176
1,7 171
f3 2,2 171 1,11 171, 187, 224
2,7 207 f l - 3 2,3 175
4QAf
2,2-3 179 fl-3,3 171
2,3-4 189 f8-9,5 206
2,6-7 188
4QMessAr
IQ38 1,3-11 212
12,1 171 1,3-10 203
1,3 213
1Q.51 1,5 213,224
2 171 1,6 213
1,7-8 213
/ai?2
2 175 4QOrNab 199
2QiS 25 4QOrd^ (159) 184

18 fl 181 2,17 175
f2 181
4 Q o / (513) 184
4QAhA 203 4,5 175
f3,5 187
4QBer^ (286)
10 2,12 170 4QPrFetes''
2,3 171
4QDibHam'' f2,4 172
fl 2,13 170,173 f4,2 175
2,13-15 187
2,13-14 188 4Q]PrFetes'^
f l - 2 2,9 175 2,4 175
2,12-15 220,223 fl6,7 196
2,13 171,220 fl8,2 175
2,14 220 f55,2 196
3,9 175, 2 2 0 f97,98 1,8 175
3,12 175 fl88,2 175
3,18 175 f212,l 172
4,3 220
4,5 220 4QShir'^ ( 5 1 0 ) 1 9 3 , 1 9 8 , 221
4,6 175 f 1,6 203
5,8-9 175 1,9 206
6,8 175
f2 5,14 173 4QShir' (511) 193, 1 9 8 , 221
f l , 7-8 2 2 0 , 222 4Q158

f 2 , 1-6 187 f7-8,3 175
5-7 220,223
fl0,8 206 4Q159
f l 8 2,6 203 fl 2,17 175
f48-51 2,4 171 5,4 175
f 6 3-64 2,3 171 5,7 175
2,5 175
3,5 175 4Q166
f63 3,3 206 2,4 173
2,16 187
4QS1
37-40 203 4Q175 167
39 fl 218
39 n i , 1 7 - 1 8 218, 223 4Q176
1,21-22 217, 223 16,5 175
1,22 206
1,24-25 218 40.177
f5-6,9 172
4QTestim
1 175
4Q.179 167
12 187
fl 1,4 175
23-24 176
4Q180 199
4QpHos'^ ( 1 6 6 )
1-5 179
2,4 171
4QpHos^ (167) 4Q.183

171 fl 2,3 175
f7-9,2
f23,l 171
4Q,184 167, 198
fl 1,15 171
4Qph'' (161)
fl 14-17 187,218,223
D2 171
f8-10,11-24 203 14-15 218
15 219
16-17 218
4QpIs^ (162)
2,1-10 187
40,185 1 6 7 , 1 9 3 , 198
2,7 173
2,3-4 173
4(2p// (163) 3,3 175
12 171 f l - 2 1,13-2,1 219,222,223
14 171 1,14 219
f4-7 2,5 171 1,15 219
2,1 219
4<2p// (165) 2,2-11 219,222,223
f 1-2,3 172 2,3-4 220
2,8-13 220
4Qi>Nah (169) 2,11-12 220
f3 2,5 172 2,13-15 220
3,4 172
4Q186 167, 199
4QpPs'^ (171)
1,2-5 188 4Q247 199
1,3 171
2,3 171 4Q260 199
2,15 171
2,23 171 4Q317 199
4,8 171
4Q485 llQMelch
f3,2 172 12 173
4Q4S6 193 UQPs"^

17,2-3 187
4Q487 193, 198 18 200,214,
f2,5 171 18,1-16 214
f2,8 196 18,1 215
f,21,3 171 18,3 196,215
18,10-13 214, 223
4Q489 193, 198 18,10 215
18,11-12 214,215
4Q491 18,11 215
f8-10 1,7 175 18,12-14 215
18,12 171,215
40,497 18,13 215
1,5 175 18,14 173
19,1-18 167
40,501 19,2-3 203
fl,7 172 19,14 203
7 173 21,17 175
1,2 175 21,11-22,1 181
1,7 175 22,1-15 167
24,8 171, 203,
186 24,9 173
fl-2 171 26,4-8 200
26,14 196
4Q503 27,2-11 167, 187,
4,3 175 224
27,2 196, 221
46572 186 27,3 206,221
5,15 172 27,4 221
12,12 175 27,11 221
fl 12,4 187
f82,2 171 IIQT
51,5-9 187
425/3 54,5-14 173
f4,5 171 54,5 187
54,14 187
5Q13 56,3-4 187
1,2 172 56,20-21 187
28,3 175 56,21 187
56,21 187
6Q16 58,18 187
3,1 175 59,3-9 187
3,2 171 59,9-10 188
59,13-21 187
6QD
3,4 175
New rcstanuMit
Matthew Mark
7,12 122 2,16 67
15,24 241 9,37 241
22,36-40 44
Luke 2,17-18 232

4,18 241 2,17 233
5,30 67 2,18 233, 326, 330,331
6,31 122 2,19-20 232,233
2,19 234
Acts 2,20 233,234
4,11 247 2,29 327
5,34 230 3,1-8 285
6,9 229 3,2 120
7,20-22 228 3,20 286
7,38 120,210 3,21-31 285
7,53 210 3,21-26 285, 293
9,29 229 3,21 287
9,30 230 3,22 287
11,25 230 3,27-31 285
15,10 113 3,27 266, 268, 285, 286, 287,
15,29 122 293, 294,314,341
20,31 330 3,28-30 293
20,35 315 3,28 285, 2 8 6 , 2 8 7 , 2 9 3
21,39 227 3,29-30 285
22,3 227,230 3,31 269,270,281,288,294,
22,27-28 229 297
23,1 333 4,15 314
23,6 229,230 5,5 3 0 5 , 327
23,9 67 5,6-11 328
23,16 229 5,8 327
24,16 333 5,12ff. 251
26,5 230 5,13-14 314
26,10 229,230 5,20-21 290
26,14 229 5,21 322
6,6-7 340
Romans 6,12-23 303
1-2 319 6,13 303
1,2 295 6,14 293
1,5 303 6,15 293
1,8 303 6,16 322
1,9 327 6,18 322, 340,341
1,18-3,20 285,293 6,19 303
l,18ff. 251 6,22 322, 340,341
1,18 331 7 289,319
1,26 320 7,1-6 293
1,28 326, 330 7,5-6 341
1,29-31 324 7,6 288,322
2,5-11 308 7,7 288
2,7 308 7,12 294, 295
2,8 332 7,13-23 288,293
2,12-16 334 7,13 288
2,12 280 7,14 289
2,13 2 8 0 , 2 8 6 , 290 7,22 295
2,14-15 319 7,23 330
2,14 280, 340 7,24 288
2,15 333, 334, 335 7.25 288, 295, 330
2,16 308 8,1ff. 305
2,17ff. 324 8,1-11 322
2,17-29 285 8,1-4 288
2,17-24 232 8,1 288,290
2,17-20 232,233,234,235 8,2-4 281
8,2 266,268,270,278,286, 13,8-10 2 7 4 , 2 7 5 , 2 8 0 , 294, 328,

288,289,290,293,294, 341
314, 3 4 0 , 3 4 1 13,8 2 9 0 , 328
8,3-4 289 13,9-10 328
8,3 291,293 13,9 275
8,4 280,290,294,305,327 13,10 2 7 6 , 2 9 0 , 328
8,5 327 13,11-14 309
8,7 295 13,13 320,324
8,9-11 294 14-15 323
8,9 3 0 5 , 327 14,5 330
8,14 305,327 14,7-9 303
8,15 305 14,9-10 303
8,16-17 305 14,9 302
8,18 306 14,11 314
8,19ff. 251 14,14 317,334
8,21 340 14,16 326
8,26-27 305 14,17 327
8,29-30 253 14,18 322
8,29 250 14,20 319
8,32-37 327 14,22-23 330
8,39 327 15,1 312
9,1 333,335 15,2 326,328
9,23 249 15,3 3 1 4 , 316
9,31 291,293 15,5 3 0 6 , 307
10,1-21 290 15,7 301,316
10,2 290 15,13 305
10,3-4 291 15,14 330, 3 3 2 , 3 3 7
10,4 284,290, 293,297 15,16 305
10,6-8 298 15,18 303
10,6-7 247,248,261,263,292 15,27 312
11,1 229 15,30 305,327
11,2 250 16,17-18 324
11,32 250 16,17 318
11,33-36 249,263 16,18 322
11,33-35 261 16,19 3 0 3 , 3 1 7 , 3 2 5 , 3 2 6 , 336
11,33 249 16,20 304
11,34-35 249
11,34 250 1 Corinthians
11,36 250,260,261,262 1-4 242
12-13 301,310 1-3 243
12,1-2 303, 330 1,8 309
12,1 295,305,306 1,10 317, 323
12,2 304, 306, 3 2 6 , 3 3 0 , 3 3 1 , 1,13 303
332 1,18-25 263
12,4ff. 305 1,19 249
12,4-8 305 1,20 244
12,9-21 324 1,21 250
12,9 326, 328 1,24 242,243,244,250,261
12,16 306,313 1,30 242,243,244,260,258,
12,17 313 261
12,19 313,314 2,6-17 244
12,20 313 2,6-16 244
13,1-7 320 2,9 250
13,1-6 324 2,10-16 305
13,3 319,326 2,12 250
13,5 312,333,334,335 2,16 250
13,7-8 312 3 325
3,8 308 8,7-8 334

3,13 308 8,7 333
3,14 308 8,10 333
3,18 3 2 5 , 329 8,11-13 303
3,23 303 8,12 333,334
4,4-5 334 9,1 280
4,4 333,335 9,7ff. 280
4,5 308 9,7 324
4,14 330 9,14 315
4,16-17 318 9,19-23 231,280
4,17 318 9,19 2 8 0 , 3 2 8 , 341
5,6 324 9,20-22 281
5,7 303 9,20 21 280,285
5,10-11 324 9,20 280,281,292,293
5,13 313,314 9,21 280,281,294, 295,296,
6,1-20 301 341
6,1-8 323,329 9,22 280
6,5 325, 3 3 3 , 3 3 7 9,24-25 308
6,6 314 9,25 306
6,9-11 280 10 2 4 6 , 247
6,9-10 324 10,1-4 247
6,12-20 303, 322 10,3-4 247
6,12 324 10,4 246,247,261,262
6,13 306 10,11 330
6,16 313 10,13 305
6,17 294 10,14-22 303
7,1-40 320, 323 10,20 317
7,3 312 10,23-11,1 334
7,4-5 329 10,23 3 0 4 , 341
7,4 324 10,24 328
7,5 304 10,25-27 334
7,7 317 10,25 333
7,9 306,313 10,26 319
7,10 314,315,317 10,27 333
7,11 314 10,28 333
7,15 314 10,29 333
7,17-24 279 10,32 319
7,17 279,317 11,1 316,318
7,19 279,292,294,295,328, 11,3-5 303
329 11,6 324
7,20 279 11,10 312
7,21-24 303 11,11 303
7,22 322 11,14 320
7,25 323 11,15-16 324
7,26 314 11,16 306
7,32-35 303 11,17 317
7,32-33 329 11,23-26 316
7,32 317 11,23 315
7,35 320 11,34 317
7,36-38 329 1214 305
7.39^ 303 12-13 301
7,40 305, 323 12,3-11 305
8,1-11,1 301 12,4-6 294
8-10 244 12,8 3 0 6 , 331
8,1-13 334 12,11 305
8,3 250 13 329
8,6 242, 244, 245, 260, 261, 13,4-7 328
262,319 13,5 313,320,328
13,8-13 328 • 8,21 313

13,9 332 8,24 328
14 305 9,4 324
14,1 328 9,6 324
14,37 331 9,7 314
14,40 320 9,9-10 314
15,22-28 261 9,9 314
15,24-26 261 10,5-6 303
15,32 313 10,5 330
15,44-49 261 11,22 229
15,45 294 12,14 312
15,57 261 12,18 327
15,58 308 12,20-21 324
16,1 317 12,20 317
16,14 328 13,11 306,
2 Corinthians Galatians
1,12 333,335 1,22 228
2,9 317 2,4 340,
2,11 305 2,6 307
2,17 317 2,14 277,
3 284, 285 2,19 274
3,3 283,284 2,20 278,
3,4-18 265,282,285,293,294, 3 268
296 3,3 305
3,4-6 282 3,13 294
3,6 293 3,15-18 271
3,7-11 283,284, 293,294 3,17 271
3,7 283 3,19-25 271,
3,11 283 3,19-20 269,
3,12-18 284,293 3,19 210,
3,13 283,283 3,20-25 271
3,14 283,330 3,20 271,
3,17-18 284 3,21-25 271
3,17 340 3,21 271,
3,18-4,6 253 3,22-25 271
4,2 333,335 3,23-24 273,
4,4 256,330 3,23 273
4,13 305 3,24 273
4,16 332 3,25 273,
4,17 306 4,4 240,
5,9-10 308 4,5 293
5,11 333,335 4,6 241,
5,13-15 303 4,9 250
5,14-15 302 4,10 273,
5,17 290 4,21 293
6,2 304 5-6 310
8-10 323 5,1 113,
8-9 301 5,3 274
8,7-8 328 5,5-6 275
8,8-9 303 5,5 278
8,8 328 5,6 278,
8,9 316 5,13-6,10 301,
8,10 323 5,13ff. 278,
8,11 328 5,13-14 305,
8,15 313, 314 5,13 328,
8,19-20 328 5,14 274,
2 8 1 , 2 9 4 , 3 2 8 , 341 4,8 306,326,331

5,15 324 4,9 318
5,16 278,305,327 4,19 249
5,17 280
5,18 2 9 3 , 327 Colossians
5,19-23 324 1,8 328
5,19-21 304 1,9-12 327
5,22-25 305 1,9-10 305, 306, 325, 327, 332,
5,22ff. 278 337
5,22 305,327 1,9 331,332
5,23 306 1,15-20 253,255,258
5,25 305,327 1,15-18 225,262
6,1 305 1,15-17 242
6,2-5 330 1,15 256, 258, 260, 261, 262,
6,2 266,268,269,277,278, 263
279,281,294, 296,314, 1,1618 256
341 1,16 257,258,260
6,6 326 1,17-18 256
6,7-10 308 1,17 257,258,260
6,8 308 1,18-20 255
6,14 274 1,18 257,261
6,15 279,290 1,19 257
6,16 312 1,27 249
1,28 325,330,336
Ephesians 2,2 259,260,313
4,32-5,2 324 2,3 259,261,263
5,8-10 330 2,28 330
5,15 325 3,1-4 301
6,4 330 3,5 324
3,8 324
Philippians 3,10 330
1,6 309 3,16 305,325,330,336
1,9-11 330 3,17-18 303
1,9-10 306,329,331,332,337 3,18 3 1 2 , 3 2 6 , 337
1,9 332 3,20-25 324
1,10 3 0 8 , 3 2 6 , 332 3,20 326
2,2 306 3,21 324
2,4 328 3,24 322
2,6-18 301 3,25 208
2,6-11 248,251,252,254,261, 4,5 319,325
262,303,316 4,12 332
2,6 241,253,254
2,8 252 1 Thessalonians
2,12-13 304 1,6-7 305
2,12 303 1,6 316
2.15 313 1,9 322
2,16 309 2,13 317
2,17 303 3,5 305
3 269 3,12-13 308
3,5 229,230 3,12 328
3,6 229 4 310
3,14 308 4,1-8 305
3,17 318 4,1-2 312,328
3,20 309 4,1 327
4,2 306 4,3-6 308
4,4 403 4,4 324
4,8-9 332 4,6-8 301
4,6 308 1,19 333

4,9 328 3,9 333
4,12 319, 320 4,2 333
4,15 315
5,1-11 309 2 Timothy
5,1-10 301 1,3 333
5,9-10 308
5,10 303 Titus
5,12-22 324 1.15-16 330
5,12 330 1,15 333
5,14 320,330 3,10 330
5,15 326
5,21 304,330,331 Philemon 329
5,23 308 6 331,332
8 326
2 Thessalonians
3,4 317 Hebrews
3,6-7 320 5,12 120
3,7 312 8,6 272
3,10 324 9,15 272
3,11 320 12,19 210
3,15 330 12,24 272
22,2 210
1 Timothy
1,5 333
v . Jcvs ish-H( Mlrnistic L i t e r a t u r e

Aristobulos 2,163 166
PrEv 2,292 233
7.14,1 257 6,291 69
8,10,4 162
Vita
13,12,1-2 162
13,12,4 162 10-11 166
13,12,8-13 162 Contra Apionem
2,41 234
Josephus
Antiquitates Philo
12,142 63,65 De Abrahamo
12,256 233 16,60 132
13,171 166 19 234
15,136 210
16,203 63 De Decalogo
17,149-150 69 1 92
17,152 69 84-86 58
18,13-21 166 87 333
18,16 67
Quod Det. Pot. insidiari soleat
De Bello Judaico 115-118 246
1,24 63
l,87ff. 191 Quis Rer. Div. Heres sit
1,648 69 98 249
2,121-123 166 189 257
2,128-142 166 199 257
2,139-142 170
2,147-149 166 De Migratione Abrahami
2,159 191 130 92
De Ebrietate Quaestiones in Genesin

30-31 256 2,118 257
4,97 256
De Fuga et Invent tone
97 92 De Somniis
108-109 92 2,180 249
112 257 2,252 92
De Mutatione Nominum 2,242 92
236-239 249 2,245 92
De Opificio Mundi De Specialibus Legibus

3,143 132 1,301 249
2,2-5 58
De Posteritate Caini 3,6 92
18 92
84-88 249 De Virtutibus
8 249
De Praemiis et Poenis 62-65 92
62 256
80-81 249
183-184 249
Quod Omnis Probus liber sit
De Vita Mosis
68 249
191 2,52 4 4 , 132
72-91
75-76 166 3,19 272
76 249
Rabbinic Literature
Mishnah Para
Abot 11,4-6 68
1,4 212
1,9 58 Pesahim
3,3-4 214 3,1 68
3,5 113
4,1 47 Sanhedrin
7,2 67
Kelim 11,1 58
13,7 68 11,3 68
4,3 68
Keraioth 5,5 68
1,1 58
1,7 59 Shebiit
10,1 59
Baba Mesia
5,11 68 Shebuot
5,1 58
Gittin
3,1 68 Shabbat
7,2 68 12.5 68
8,8 68
9,8 68 Sota
9,15 69
Orla
3,9 68
Tohorot Shabbat
4,7 68 31a 122
4,11 68
Sanhedrin
Yebamot 23a 58
2,4 68 52b 67
4,13 58
9,3 68 Baba Qamma
62a 212
Yadayim
3,2 68 Sota
49b 230
Tosefta
Bab a Mesia Palestinian Talmud
11,23 59 Pea
21a 68
Pea
4,5 59 Megilla
4,19 49 74a 68
Ketubot Taanit
4,13 59 69a 68
Megilla Yebamot
3,19 68 13a 68
4,38 68
Berachot
Sola 7,2 214
6,2 68
Pesiqta Rabbati
Sukkah 21(103b-104a)210
3,1 Iff. 246
Exodus Rabbah
Babylonian Talmud 29(88d) 210
Baba Bathra
21b 68 Numeri Rabbah
ll(164b) 210
Ketubot 14,11 212
105a 68
Pesiqta
Qiddushin 108a 210
30a 63
30b 47 Targum Onkelos
Num 2 1 , 1 9 - 2 0 2 4 6
V I I . Greek and R o m a n Literature
Cicero De legibus
De natum deorum 1,6 85
2,14 84 1,18 85
2,37 84 2,8 85
De re pub lica Tuscularme Disputationes

3,33 85 4,57 136
Diogenes Laertius Seneca

7,88 85 Epistulae morales
89,4 136
Plinius Maior
Naturalis Historia De ira
5,73 166 3,36 333
Ps.-Menander
39-40 122
V I I I . Early Christian and Gnostic Literature
Barnabas Nag Hammadi

5,4 155 Codex VII Silvanus
111,13-111,20 252
Didache 112,8-113,23 252
1,2 122
Odes of Solomon
6,8ff. 148
Index of Authors
Aalen, S. 36, 8 3 , 9 9 , 1 0 6 , 1 1 1 , 1 3 1 , 1 3 3 . Baumgarten, J. M. 1 6 9 , 1 7 2 , 1 7 3 , 1 8 4 ,

145,155, 156,157,158,236 185, 1 8 6 . 187
Ackroyd, P. R. 2 6 , 61 Baumgartner, W. 1, 3 4 , 207
Adam, A. 166 Beardslee, W. A. 2 3 6
Agnew, F. 317 Beasley-Murray, P. 257
Aland, B. 2 5 2 Becker, J o . 5
Aland, K. 9 3 , 2 3 1 Becker, Ju. 1 6 8 , 1 7 4 , 1 7 5 , 178, 1 8 9 ,
Aletti, J. N. 2 4 0 , 2 5 5 , 2 5 6 , 2 5 7 , 2 5 8 2 1 1 , 2 1 6 , 2 1 7 , 3 1 0 , 311
Allegro, J. M. 167, 179, 184, 1 8 6 , 2 1 8 , Beckwith, R. T. 6 4 , 1 0 1 , 1 0 2 , 1 6 8 , 1 8 5 ,
219,220 186
Alio, E. B. 2 3 9 Begrich, J. 1 , 6 4
Alon, G. 5 8 , 5 9 Behm,J. 2 3 3
Alonso-Schokel, L 2 5 , 70, 75 Beker.J. C. 2 4 0
Alt, A. 1 Belkin, S. 2 3 0
Anderson, G. W. I Benoit, P. 2 5 5 , 2 7 0
Andresen, C. 2 3 8 , 2 3 9 Berger, K. 3 0 , 3 1 , 1 3 1 , 2 7 5
Andrews, H . T . 1 2 0 , 1 2 2 , 1 2 3 Best, E. 2 4 3
Audet, J. P.- 2 Betz, H. D. 2 4 0 , 2 4 1 , 2 4 6 , 2 6 5 , 2 7 1 , 2 7 2 ,
Auer, A. 339 273, 274, 275, 276, 278, 286, 324
Avi-Yonah, M. 6 Betz, O. 6 8 , 1 6 6 , 167, 1 6 9 , 1 7 0 , 1 7 2 ,
174, 1 8 1 , 1 8 3 , 1 8 7 , 1 9 7 , 2 0 9
Baillet, M. 167, 1 8 1 , 1 8 4 , 1 8 6 , 1 9 3 , 2 2 0 , Bieder,W. 2 7 0
221 Bietenhard, H. 166
Balz, H. 281 Billerbeck, P., see Strack, H. L.
Balz, H. R. 2 4 2 Black, M. 8 9 , 1 0 0 , 2 3 0 , 2 4 8 , 3 2 4
Bammel, E. 2 3 0 , 2 5 5 , 2 6 6 , 2 7 7 Blank, J. 2 3 5 , 2 6 5 , 2 6 6 , 2 8 6 , 2 8 9 , 2 9 0
Banks, R. J. 37, 7 9 , 8 6 , 9 4 , 9 7 , 1 0 5 , 107, Blenkinsopp, J. 1 , 4 , 1 5 , 1 9 , 7 2
108, 109, 115, 121, 126, 132, 136, Bdckle, F. 339
1 4 3 , 145, 1 4 9 , 1 5 4 , 157, 1 5 8 , 1 6 1 , Bogaert, P. M. 1 5 2 , 1 5 3 , 1 5 4 , 155, 1 5 6 ,
175, 1 7 8 , 189, 190 159
Baras, Z. 6 Bonnard, P. E. 16, 96, 1 3 0 , 2 3 7 , 2 4 0 ,
Barbour, R. S. 2 4 0 , 2 4 3 , 2 4 4 , 2 4 5 , 2 4 6 , 243,250,259
252, 256 Bornkamm, G. 2 3 2 , 2 4 6 , 2 4 9 , 2 8 0 , 311
Bardtke, H. 1 9 5 , 2 1 4 Botte, B. 237
Barr.J. 9 4 Bourke,M. M. 2 4 0
Barrett, C. 2 4 7 , 2 4 8 , 2 5 0 , 2 6 9 , 2 7 4 , 2 7 6 , Bouttier, M. 2 4 4
2 7 9 , 2 8 0 , 2 8 1 , 2 8 3 , 2 8 6 , 2 8 9 , 331 Box, G . H . 8,26,32,34,43,46,47,48,
Barth, G. 2 5 1 , 2 5 2 5 6 , 5 8 , 5 9 , 7 0 , 7 3 . 1 3 9 , 148
Barth, K. 2 5 9 , 340 Brandenburger, E. 1 3 9 , 140, 1 4 1 , 1 4 2 ,
Barth, M. 2 3 5 , 2 6 5 1 4 3 , 1 4 4 , 145, 1 4 6 , 147, 1 4 8 , 1 4 9 ,
Barthelemy, D. 16, 3 1 , 167 150,153,154,156,232,240
Bartsch, H. W. 2 5 1 , 2 5 2 , 2 5 3 , 2 5 5 , 305 Braun, H. 113,169,170,173,176,177,
Battistone,J.J. 9 5 , 9 6 , 9 7 , 9 8 , 9 9 1 8 1 , 1 8 8 , 197, 2 0 5 , 2 0 6 , 2 6 5 , 2 8 6
Bauckmann, E. G. 9, 10, 1 1 , 3 9 , 42 Breitenstein, U. 134, 1 3 5 , 1 3 6 , 137, 138
Bauer, W. 2 3 3 Bright,J. 4
Baum, H. 2 8 2 Bring, R. 2 7 2 , 2 9 1
Baumann, R. 2 3 9 , 2 4 2 , 2 5 0 Brinsmead, B. H. 2 7 0 , 2 7 1 , 2 7 2 , 2 7 4 ,
Baumgarten,J. 231 277, 278
414 Index of Authors
Brock, S. P. 100 Dautzenberg, G. 1 8 3 , 2 3 8 , 2 6 9

Brooke, G. 183 Davenport, G. L. 1 1 6 , 117
Brownlee, W. H. 1 8 0 , 181 Davies, P. R. 1 7 6 , 2 1 0
Bruce, F. F. 1 7 0 , 1 8 1 , 1 8 3 , 2 2 9 , 230, Davies, W . D . 9 , 1 0 5 , 1 0 8 , 1 1 0 , 1 1 2 , 1 1 5 ,
231, 235, 240, 241, 257, 259, 266, 118, 2 3 7 , 2 4 3 , 2 4 7 , 2 4 8 , 2 5 6 , 2 5 9 ,
272, 273, 274, 275, 277, 278, 286, 264, 265, 269, 270, 278, 291, 296
296 Davis, J. A. 1 5 , 2 0 7 , 2 0 9 , 2 2 3 , 2 4 2 , 2 4 3 ,
Brunt, J. C . 311 244
Buhner, J. A. 317 Dednering, S. 152
Bultmann, R. 2 3 3 , 2 3 6 , 2 8 3 , 2 8 4 , 286, Deichgraber, R. 2 4 9 , 2 5 1 , 2 5 5 , 2 5 6
295,313,328 Deidun, T. J. 2 7 6 , 2 7 9 , 2 8 1 , 2 8 3 , 2 8 9 ,
Burchard, C. 166, 2 2 8 , 229 2 3 0 291, 304, 306, 307, 311, 315, 316,
Burger, C. 2 5 5 , 2 5 6 , 2 5 7 321, 322, 327, 328, 329, 333, 334
Burgmann, H. 1 8 6 Deissmann, A. 237
Burnett, F. W. 237 Delcor, M. 1 7 0 , 1 8 1 , 2 1 4
Delekat, L. 77
CahUl, H. 261 Delling, G. 1 3 4 , 1 3 5 , 136
Callan, T. 2 7 2 Denis, A. M. 9 3 , 1 0 0 , 1 0 1 , 1 1 2 , 1 1 3 , 1 1 8 ,
Calvin,J. 2 7 2 119, 125, 1 5 2 , 1 6 8 , 1 9 0 , 199
Gambler, J. M. 3 4 0 Dennison, W. D. 322
CampbeU, W. S. 2 6 9 , 2 9 1 Dexinger, F. 9 3 , 9 4 , 1 0 0 , 105, 193
Carmichel, C. M. 2 D i m a n t , D . 102
Carmignac.J. 9 4 , 1 6 6 , 1 8 1 , 2 1 2 , 2 1 3 Dinkier, E. 2 3 8 , 2 3 9
Gazelles, H. 178 Dodd, C H. 2 8 0 , 281
Ceriani, A. M. 152 Domkowsi Hopkins, D. 211
Chadwick, H. 2 4 9 , 3 3 3 Drane,J.W. 2 6 5 , 2 7 0
Charles, R. H. 100, 108, 152, 1 5 3 , 154, Du, C. le 289
159 Dulmen, A. van 2 6 4 , 2 6 5 , 2 7 2 , 2 7 6 , 2 7 7 ,
Charlesworth, J. H. 9 3 , 100, 1 1 2 , 1 1 3 , 278,281,286,289,291,295
1 1 8 , 120, 125, 1 3 4 , 1 3 9 , 1 4 0 , 1 5 2 , Duesberg, a 18,77
1 5 3 , 167, 168, 185 Dunn, J. D. G. 2 0 , 1 3 1 , 2 3 5 , 2 3 8 , 2 3 9 ,
Christ, F. 2 3 6 241, 242, 243, 244, 245, 247, 248,
Collange, J. F. 2 6 1 , 2 7 7 , 2 8 2 , 2 8 3 , 2 8 4 , 249 , 2 5 0, 2 5 1 , 2 5 2 , 2 5 3 , 2 5 4 , 2 5 5 ,
285, 302, 306, 308, 311, 316, 322, 256, 257, 258, 259, 260, 261, 262,
339 263,282,283,294,311,331
Collins, J. J. 14, 5 2 , 100, 105, 1 0 8 , 1 1 2 , Dupont-Sommer, A. 166
116, 125
Ebeling, G. 2 7 1 , 2 7 4
Colpe, C. 1 9 4 , 2 3 9
Eberharter, A. 6 0 , 6 1
Conzelmann, H. 1 9 , 2 2 8 , 2 2 9 , 2 3 1 , 2 3 2 ,
Eckart, K. G. 2 5 5
234, 238, 243, 244, 246, 247, 255,
Eckstein, H. J. 3 3 3
281,324
Edwards, R. A. 2 3 6
Coughenour, R. A. 100, 1 0 1 , 1 0 2 , 1 0 3 ,
Eichholz, G. 3 0 2 , 3 0 3 , 305
104,105,109,110
Eissfeldt, O. 8, 9 3 , 9 5 , 100, 1 0 1 , 1 1 2 ,
Cranfield, C . E. B. 2 3 4 , 2 4 8 , 2 6 6 , 2 6 8 ,
1 1 3 , 118, 1 1 9 , 1 2 3 , 1 2 5 , 1 2 9 , 1 3 4 ,
270, 272, 273, 274, 283, 284, 285,
135, 136, 139, 140, 1 5 2 , 1 5 3 , 1 5 4
286, 287, 289, 290, 291, 295, 296,
Ellis, E. E. 2 3 0 , 2 3 1 , 2 5 3 , 261
3 0 3 , 3 0 5 , 3 3 0 , 335
Ellul,J. 3 0 4 , 3 3 9
Cremer, H. 2 8 6
Emerton,J. A. 1
Crenshaw, J. L. 1 , 2 . 8 , 9 , 1 6 , 2 0 , 2 1 , 8 7 ,
Evans, C. 330
98,269,291
G o w e , F. E. 27 Falk, Z. W. 5 7 , 5 8 , 5 9 , 6 0
Farmer, W. R. 2 3 3 , 2 9 1
Cullmann, O. 240, 247, 252, 304, 313 Festorazzi, F. 2 6 6 , 3 0 2 , 3 0 6 , 3 0 7 , 324
FeuiUet, A. 2 3 6 , 2 3 9 , 2 4 5 , 2 4 7 , 2 4 8 , 251,
Dahl, N. A. 2 6 6 252, 255, 256, 257, 259, 265, 269,
Dalbert, P. 1 2 0 , 1 2 1 , 1 2 5 , 126, 1 2 7 , 1 3 0 , 277, 280, 281, 283, 284, 289, 296,
135 316
Daube, D. 2 3 0 , 2 6 6
Index of Authors Alb
Fichtner, J. 1 2 , 4 7 , 122 Hadas, M. 118,119,120,123,134,135

Fiddes, P . S . 9 , 1 3 , 1 4 , 1 5 , 2 0 , 3 9 , 4 2 , 7 9 , Haenchen, E. 2 2 8 , 2 3 0
8 1 , 8 4 , 133 Haring, B. 3 4 0
Finkelstein, L. 6 6 Hagner, D. A. 257
Fischer.J. A. 231 Hahn, F. 2 4 0 , 2 4 5 , 2 4 7 , 2 6 6 , 2 6 7 , 2 7 0 ,
Fitzmyer, J. A. 2 1 2 , 2 1 3 , 2 1 4 , 2 8 2 , 285 272, 274, 278, 286, 289, 290, 291,
Flusser,D. 1 8 4 311,317
Fohrer, G. 5 Hainz, J. 306
Friedrich, G. 2 6 4 , 2 6 6 , 2 8 6 , 2 8 7 , 2 8 9 , Halter, H., 2 7 6 , 3 0 1 , 3 0 2 , 3 0 3 , 3 0 4 , 3 0 5 ,
327 306,307,311,316,339
Friedrich,J. 2 6 6 Hamerton-Kelly, R. G. 2 3 6 , 2 3 8 , 2 4 1 ,
Fritz, K. von 9 3 243,245,246,247,248,251
Froitzheim, F. 2 4 1 , 2 4 3 , 2 4 6 , 2 4 7 , 2 5 1 , Hanson, A . T . 2 4 7 , 2 8 2
258,262 Hanson, P. D. 9 4
Furnish, V. P. 300,301,302,311,316, Harnisch, W. 9 4 , 1 3 9 , 140, 1 4 1 , 1 4 2 , 1 4 3 ,
322 144, 145, 1 4 6 , 147, 148, 149, 1 5 0 ,
151, 1 5 2 , 1 5 3 , 154, 155, 1 5 6 , 157,
Gabathuler, H . J . 2 5 5 , 2 5 6 309
Gabrion, H. 170, 1 7 2 , 1 7 6 , 1 8 1 , 1 8 2 , Harrington, D . J . 1 4 , 5 2 , 6 7
183,184,207,226 Hasenstab, R. 2 3 6 , 3 0 0 , 3 0 2 , 3 1 1 , 3 3 2 ,
Galitis, G. 2 8 0 , 3 4 1 3 3 3 , 3 3 9 , 3 4 0 , 342
Galling, K. 5 , 6 4 Haspecker, J. 16, 18, 2 4 , 2 5 , 2 9 , 3 2 , 3 3 ,
Gammie, J. G. 1 9 2 , 195 37, 4 4 , 4 5 , 4 6 . 4 7 , 5 0 , 5 1 , 5 6 , 6 2 , 67,
Garnet, P. 1 6 8 , 170, 1 8 9 , 1 9 0 69,70,73,73,75
Gasque, W. W. 2 9 6 Hatch, E. 3 1 , 39
Gaster, T. H. 209,212,213,214,215, Haufe, C. 2 6 5
2 1 8 , 2 1 9 , 220 Ffayman, A. P. 141
Geffcken,J. 124, 125 Hegermann, H. 1 3 0 , 1 3 1 , 135, 2 2 5 , 2 5 6
Georgi, D. 1 2 9 , 1 3 0 , 1 3 2 , 1 3 3 , 2 3 2 , 2 5 1 , Heiligenthal, R. 320
252,255 Heinemann, I. 1 35
Gerhardsson, B. 2 3 0 , 3 0 1 , 3 1 1 , 3 1 3 , 3 3 3 , Heinrici, G. 237
339 Helfmeyer, F . J . 176
Germann, H. 181 Hengel, M. 8,9,11,12,19,20,27,39,
Gerstenberger, E. 2 , 5 52, 5 3 , 62, 63, 65, 71, 8 4 , 8 5 , 8 6 , 8 7 ,
Gese. H. 5,20,21,22,23,84,87,193, 88, 9 3 , 98, 101, 119, 121, 123, 125,
237, 240, 246, 256, 257, 261, 288 1 2 6 , 167, 1 6 8 , 1 6 9 , 1 7 3 , 1 7 4 , 1 8 5 ,
Giblin, C. H. 2 4 5 , 2 7 2 188, 1 9 1 , 1 9 4 , 195, 1 9 6 , 197, 199,
Gilbert, M. 9, 1 3 , 7 9 , 8 4 201, 202, 207, 212, 214, 215, 226,
Ginzberg, L. 185 228, 229, 230, 236, 237, 238, 240,
Gnilka, J. 2 3 5 , 2 5 1 , 2 5 2 , 2 5 5 , 2 5 6 , 2 5 7 , 241, 242, 243, 244, 246, 247, 251,
2 5 8 , 2 5 9 , 2 6 6 , 325 253, 256, 259, 261, 263, 279, 291,
Gooding, D. W., 120 2 9 4 , 2 9 6 , 297
Goppelt, L. 2 4 0 , 2 4 1 , 2 5 1 , 2 5 8 Herford, R. T. 8 2
Grabbe, L. L. 140, 1 4 3 , 1 5 3 Herr, T. 3 0 9 , 3 1 3 , 3 1 4 , 3 1 8 , 3 2 0 , 3 2 1 ,
Grabner-Haider, A. 3 0 0 , 302 324,326, 331,333,340
Gray, G. B. 1 1 2 , 1 1 3 , 1 1 4 Hertz, A. 310
Grech, P. 3 0 1 , 3 0 3 , 3 0 6 , 3 0 7 , 3 0 8 , 3 1 3 , Hickling, C.J. A. 282
316, 324 Hilsberg, P. 3 3 3
Green, W. S. 167, 178 Hock, R. F. 229
Grozinger, K. E. 167 Hodgson, R. 3 0 9 , 3 2 4
Gruenwald. I. 9 3 , 9 4 , 1 9 3 Hoffken, P. 27
Grundmann, W. 2 3 6 Hofius, O. 2 5 1 , 2 5 2
Gunkel, H. 141 Holmberg, B. 317
Gunneweg, A. H . J . 95 Holmes, S. 1 2 9 , 132
Gutbrod, W. 9, 1 2 3 , 127, 1 3 3 , 229 Holm-Nielsen, S. 1 1 2 , 1 1 3 , 117, 1 7 1 ,
Guttmann, A. 6 4 , 69 174,211,217
Holtz, T. 2 5 4 , 2 9 5 , 3 1 3 , 3 1 4 , 3 1 5 , 317, Kimbrough, S. T. 1 8 4 , 2 0 5 , 2 0 6 , 2 2 3

319,328,329 Kirk, J. A. 317
Honnefelder, L. 3 3 9 Kittel, B . D . 211
Hooker, M . D . 2 5 4 , 2 6 9 Klijn, A. F. J. 139, 1 5 2 , 153, 1 5 4 , 155,
Horgan,M. P. 1 8 2 , 1 8 3 , 2 1 7 157, 158, 161
Horsley, R. A. 2 4 3 , 2 4 4 Klinzing, G. 176, 1 8 9 , 2 0 6
Howard, G. 251 Knibb, M. A. 1 0 0 , 101
Hubner, H. 2 3 0 , 2 3 5 , 2 6 4 , 2 6 8 , 2 7 0 , 272, Knox,J. 233,291
273, 274, 275, 278, 283, 286, 287, K n o x , W . L. 9 , 1 9 , 7 1 , 7 2
2 8 9 , 2 9 0 , 291 Koch,K. 94, 192, 193
Hughes, P. E. 2 8 4 , 2 8 5 Koehler, L. 3 4 , 207
Huntemann, G. 3 3 9 , 3 4 0 Koester, K. 2 3 9
Huntjens, J . A. 169, 1 7 5 , 1 7 7 , 178, 184, K o o . T . K. 5
188,189 K o o l e , J . L. 7 9 , 8 4
Korff, W. 3 3 9
ng,N. 175 Kiichler, M. 6, 66, 8 7 , 8 8 , 9 4 , 9 5 , 9 6 , 9 7 ,
9 8 , 1 0 3 , 1 0 5 , 1 0 9 , 1 3 0 , 136, 148, 1 4 9 ,
Jackson, B. S. 5 7 , 5 8 , 5 9 , 185 158, 163, 190, 191, 196, 197, 199,
Jacob, E. 5 , 9 , 8 4 , 8 7 2 0 0 , 2 0 1 , 2 0 2 , 2 1 9 , 220
James, M. R. 139 Kummel, W. G. 2 2 8 , 2 3 5 , 2 4 0 , 2 4 1 , 2 5 1 ,
J a n s e n , H . L. 116 252, 254, 255, 258, 265, 276, 290,
Janssen, E. 9, 2 2 , 2 6 , 2 7 , 2 8 , 9 4 , 1 5 1 , 291,296
157 Kuhn, G. 25
Jastrow, M. 217 Kuhn, H. W. 1 7 4 , 1 7 7 , 1 9 3 , 194, 1 9 5 ,
Jaubert, A. 1 0 7 , 114, 1 2 1 , 1 3 2 , 1 3 5 , 1 5 7 , 197,202,203,211,217,235
175,177,186 Kuhn, K. G. 1 7 1 , 1 7 4 , 186, 1 9 4 , 2 2 0
Jellicoe, S. 119, 120 Kuss,0. 264
Jeremias, G. 1 8 0 , 1 8 7 , 2 0 2 Kutsch, E. 71
Jeremias,J. 6 7 , 6 8 , 6 9 , 2 2 9 , 2 3 0 , 2 6 5
JerveU, J. 1 5 5 , 2 5 5 , 2 6 6 Lacey, D. R. de 272
Jeske, R. L. 2 4 6 , 247 Lacocque.A. 140
Jewett, R. 3 3 0 , 3 3 3 Ladd, G . E . 2 8 6 , 2 9 1
Joest,W. 300 Lahnemann,J. 2 5 5
Johnson, M. D. 2 3 6 Lamarche, P. 2 8 9
Jonas, H. 252 Lanchester, H. C. O. 126
Jonge, H.J. de 237 Lang, B. 19
Jongeling, B. 1 6 6 , 2 1 0 Langkammer, H. 2 4 5 , 257
Jouon, P. 69 Larcher, C. 1 2 9 , 1 3 0 , 1 3 1 , 1 3 2
Jungel, E. 2 7 4 , 2 7 8 , 2 8 8 , 2 8 9 , 2 9 5 LaSor, W. S. 14
Laub, F. 3 0 0 , 309
Kasemann, E. 2 3 2 , 2 3 3 , 2 3 4 , 2 4 7 , 248, Lauer, S. 1 3 7 , 138
249, 250, 255, 266, 270, 285, 289, Lauterbach,J. Z. 6 4
296,303,323,335 Lebram, J . C. H. 1 9 , 2 1 , 2 2 , 2 3 , 2 7 . 4 4 ,
Kaiser, O. 9 , 1 0 , 1 9 , 4 4 , 8 2 , 8 6 71,73,135, 200
Kant, 1. 339 Lehmann.M. R. 1 8 1 , 1 8 6 , 2 1 2
Kapelrud, A. S. 175 Leila, A. A. Di 8, 86
Kautzsch, E. 141 Levine, B. A. 167
Kayatz, C. 6 4 Lewis, J. J. 122
Keck, L. E. 2 6 9 . 2 8 9 Ucht.J. 166,167
Kehl, N. 2 5 5 , 2 5 6 , 2 5 7 Uchtenberger, H. 1 6 6 , 167, 168, 169,
Kellermann, U. 27 170, 1 7 1 , 175, 176, 1 7 7 , 178, 180,
Kerst, R. 2 4 4 1 8 3 , 1 8 9 , 1 9 1 , 1 9 2 , 1 9 3 , 195, 1 9 8 ,
Kertelge, K. 2 8 5 , 3 1 7 205, 206, 208, 210, 215, 216, 219,
Kim, S. 2 2 8 , 2 2 9 , 2 3 0 , 2 3 1 , 2 3 5 , 237, 220,226
238, 239, 240, 2 4 1 , 243, 246, 247, UddeU, H. G. 48
248, 251, 252, 253, 255, 256, 257, Uedke,G. 3 2 , 3 4 , 3 5 , 3 6
258,259,260,261,263,292 Oetzmann, H. 2 4 3 , 2 4 5 , 2 4 6 , 2 8 0 , 2 8 1 ,
286
Index of Authors 417
Umbeck, M. 4 3 , 9 4 , 1 0 6 , 107, 1 0 8 , 1 1 3 , Mettinger, T. N. D. 6 4

1 1 4 , 127, 1 4 3 , 146, 1 4 7 , 1 5 4 , 155, Metz,J.B. 250
1 5 6 , 157, 158, 169, 170, 1 7 1 , 172, Metzger, B . M . 9 3 , 2 7 8
1 7 5 , 1 7 6 , 1 7 7 , 178, 179, 1 8 0 , 1 8 6 , Meyer, P.W. 2 6 8 , 2 9 1
1 8 9 , 2 7 3 , 280, 295 Meyer R. 6 2 , 6 3 , 6 4 , 6 6 , 6 6 , 6 7
Undars, B. 101 MichaeUs, W. 119
U n k , C. 312 Michel, O. 2 3 4 , 2 4 7 , 2 4 9 , 2 8 6 , 2 8 9 , 3 0 1 ,
I j p s c o m b , W. L. 1 9 0 , 1 9 1 , 1 9 2 , 1 9 5 , 2 0 1 , 306
203,204,214 Middendorp, T. 2 7 , 32, 3 3 , 3 5 , 4 8 , 5 2 ,
Livingstone, E. A. 2 6 9 58,60,61,62,86
Lohr, M. 1 5 , 1 6 , 1 8 , 2 1 , 2 4 , 3 0 , 3 7 , 3 9 , Milgrom,J. 1 8 2 , 185
4 3 , 5 0 , 5 4 , 6 2 , 7 0 , 72, 7 3 , 7 4 , 75, 76, Milik, J. T. 1 0 0 , 1 0 1 , 1 0 2 , 167, 1 7 0 , 185,
84 212
l o h m e y e r , E. 251 Momigliano, A. 86
Lohse, E. 1 6 7 , 2 0 7 , 2 0 9 , 2 1 7 , 2 3 5 , 2 5 0 , Moore, C. A. 95
256, 257, 259, 265, 266, 286, 287, Moore, G. F. 87
2 8 9 , 2 9 0 , 311 Moore, R . D . 1 9 8 , 2 1 8
Ijjrenzi, L. De 2 3 9 , 2 4 3 , 2 4 4 , 2 6 5 , 2 6 6 , Morgan, D. F. 4 , 5
275,341 Moule, C. F. D. 2 5 9 , 2 9 1
Luck, U. 9 4 , 1 0 9 , 1 4 9 , 2 3 6 , 2 4 0 Mowinckel, S. 6 4
Ludemann.G. 3 3 3 Moyne, J . Le 67
Liihrmann, D . 181,200,201,214,215, Mueller, J. R. 1 4 3
2 4 6 , 2 7 2 , 2 7 7 , 311 MiiUer, H. P. 4 , 5
Luyten, J. 5 MuUer,K. 8 8 , 1 4 5 , 1 4 7 , 1 4 9 , 1 5 0
Luz, U. 2 4 6 , 2 4 8 , 2 6 9 , 2 7 0 , 2 7 2 , 2 7 5 , Munchow, C. 9 3 , 9 4 , 1 0 2 , 105, 1 0 6 , 1 0 9 ,
287,288, 291,324 n o , 1 3 9 , 1 4 1 , 1 4 3 , 145, 149, 1 5 2 ,
Lyonnet, S. 2 7 5 , 2 7 6 1 5 3 , 154, 155, 1 5 6 , 157, 158, 1 9 3 ,
302,308,309,311,320
McDermott, J. M. 3 0 6 MuUins, T. Y. 2 3 6
Mack, B . L 9 , 1 9 , 6 2 , 1 3 0 Munck, J. 291
MacKenzie, R. A. F. 2 7 , 2 9 , 39 Mundle, W. 140, 1 4 3 , 145
MacKinney, R. W. A. 2 4 0 Murphy, R . E . 1 , 6 , 2 4
McL.WUson, R. 242 Murphy-O'Connor, J. 1 7 8 , 1 8 5 , 2 0 9 , 2 4 4 ,
Maier, G. 8 , 4 7 , 5 3 , 7 5 , 1 1 3 , 1 1 4 245, 251, 252, 255, 306, 334, 340,
Maier,J. 9 , 2 0 , 8 8 , 9 3 , 1 3 5 , 1 8 5 341
Maillot, A. 269 Mussner, F. 2 4 0 , 2 4 1 , 2 6 5 , 2 7 2 , 2 7 3 ,
Malfroy,J. 2 2 7 4 , 2 7 7 , 2 7 8 , 341
Mansoor, M. 2 1 1 , 2 1 2 Myers, J. M. 1 3 9 , 1 4 0 , 1 4 6 , 1 4 8 , 149,
Mantel, H . D . 6 4 , 6 7 , 1 8 6 150
Marbock, H. 9 , U , 12, 1 3 , 15, 16, 17, 18,
19, 20, 2 1 , 22, 24, 26, 27, 28, 29, 30, Nagata, T. 2 5 1 , 2 5 2 , 3 1 6
32, 33, 37, 42, 4 3 , 44, 46, 48, 52, 53, Nel, P . J . 1, 4 , 9, 1 4 , 15, 7 0 , 7 4 , 8 4 , 8 5 ,
60, 62, 64, 66, 69, 70, 71, 72, 73, 74, 301
77,79,80,81,84,85,86,87 Neugebauer, O. 1 0 3 , 1 0 4
Marshall, l . H . 2 2 8 , 2 2 9 , 2 3 0 , 2 5 8 Neusner, J. 5 9 , 6 4 , 6 5 , 67, 6 8 , 167, 185
Martin, R . P . 2 5 1 , 2 5 2 , 2 5 9 Nickelsburg, G. W. E. 8, 14, 4 4 , 9 3 , 9 4 ,
Mattern, L. 3 0 8 9 5 , 9 7 , 9 8 , 100, 1 0 1 , 109, 1 1 2 , 1 1 3 ,
Maurer, C. 3 3 3 , 3 3 4 , 335 118, 119, 1 2 1 , 125, 129, 130, 1 3 4 ,
Mayer, G. 9 4 , 139, 141 135, 1 3 7 , 139, 140, 1 4 1 , 1 5 2 , 1 5 3 ,
Meams, C. L. 101 166,167
Meisner, N. 1 1 8 , 1 1 9 , 1 2 0 , 1 2 2 Nieder, L. 3 0 0
Mengel, B. 2 5 1 , 2 5 2 Niederwimmer, K. 2 3 9 , 2 9 4 , 3 1 1 , 3 4 0 ,
Merk, O. 2 7 6 , 2 7 8 , 2 7 9 , 2 8 7 , 2 9 0 , 2 9 1 , 341
300, 301, 302, 303, 304, 305, 306, Nikiprowetzky, V. 1 2 5 , 1 2 6 , 127
307, 309, 310, 313, 316. 322, 336 Nissen, A. 5 5 , 5 6 , 8 8 , 9 4 , 1 0 2 , 1 0 7 , 1 0 8 ,
Merklein, H. 2 3 8 , 2 4 1 , 2 5 1 , 2 5 8 , 2 7 5 , 109, n o , 1 2 2 , 1 4 0 , 1 4 5 , 149, 1 5 1 ,
296 152, 1 5 3 , 1 5 4 , 155, 1 5 6 , 1 5 7 , 275
Notscher, E. 1 6 9 , 1 7 2 , 190, 1 9 5 , 197, Redpath, H. A. 3 1 , 3 9

199, 2 0 1 , 2 0 2 , 207, 2 1 2 , 2 1 6 Reese, G. 147
Norden, E. 2 4 4 , 2 5 5 Reese,J. M. 1 3 0 , 2 4 3 , 2 4 6 , 2 5 6 , 2 6 3
Nyberg, H. S. 3 Reicke, B. 195, 197
Reinmut, E. 3 1 3 , 3 2 2
Oepke, A 229 Rendtorff,!. 340
Ostborn, G. 3 Rengstorf, K. H. 2 2 9 , 3 1 7
Oesteriey, W. O. E. 8, 26, 32, 3 4 , 4 3 , 4 6 , Renker, A. 1
47,48,56,58,59,70,73,139 Rhyne, e x . 2 6 8 , 2 6 9
Ogg,G. 228 Richard, E. 2 8 2 , 2 8 3 , 2 8 4
OUrog, W. H. 2 3 5 Richards, K. H. 1 4 0 , 3 1 1
O'Neill, J. C. 2 5 5 Richardson, P. 3 3 9
Orr,W. F. 2 4 6 , 2 7 9 Richter, W. 2 , 3
Osten-Sacken, P. von der 168, 177, 1 9 2 , Ricken, F. 130
193, 208, 210, 217, 240, 265, 266, Rickenbacher, O. 1 5 , 1 6, 17, 1 8 , 2 1 , 2 2 ,
267, 270, 282, 283, 286, 287, 289, 24, 25, 26, 31, 33, 34, 35, 44, 46, 47,
290 5 1 , 5 2 , 5 4 , 6 6 , 6 9 , 7 0 , 7 1 , 7 2 , 7 3 , 74,
Otzen, B. 1 9 5 , 2 0 5 75,76, 77,78
Ridderbos, H. 2 7 6 , 2 8 1 , 3 0 1 , 3 0 2 , 3 0 4 ,
Panikulam.G. 3 0 6 305, 308, 309, 310, 311, 313, 322,
Patte, D. 1 8 1 , 183 328,333,334, 340,341
Paulsen, H. 231 Riesenfeld, H. 279
Pearsen, B. A. 2 3 8 , 2 4 0 , 2 4 8 Riesner, R. 6 4 , 6 5 , 6 7 , 6 8 , 6 9 , 187, 2 0 3 ,
Perdue, L. G. 2 3 , 2 4 , 5 4 237, 2 3 8 , 2 4 1 , 251
Perrin, N. 2 3 6 Ringgren, H. 1 9 , 2 0 , 2 0 1
Pesch, R. 2 4 5 Rissi, M. 2 8 2 , 2 8 3 , 2 8 4
Peters, N. 2 0 , 2 6 , 7 7 Rist,J. M. 85
Pfammatter,J. 2 5 5 , 3 0 6 Rivkin, E. 2 6 , 3 9 , 5 7 , 6 0 , 6 3 , 6 5 , 6 6 , 67
Pfeifer, G. 20 Robinson, J. A. T. 235
Pfeiffer, R. H. 5 2 , 66 Robinson, J. M. 2 3 6
Philonenko, M. 2 1 4 Rossler, D. 9 4 , 107, 157
Places, E. des 130 Roloff,J. 2 2 8 , 2 2 9 , 2 3 0
Plevnik,J. 275 Romaniuk, K. 1 9 0 , 1 9 5 , 1 9 6 , 197, 2 0 7 ,
Ploeg, J. P. M van der 5 232,247,301,307,327
Ploger, O. 178 Roon, A. van 2 3 5 , 2 3 9 , 2 5 9
P6hlmann,W. 2 5 4 Roop, E. F. 167, 1 9 8 , 2 0 3
Pohlenz, M. 8 5 , 136 Rosenthal, F. 153
Pohlmann, K. F. 2 6 Rosso-Ubigli, I , 186
Provence, T. E. 2 8 2 , 2 8 3 , 2 8 4 Rost, I , 8, 9 3 , 9 5 , 1 0 0 , 1 0 1 , 102, 1 1 2 ,
Priimm,K. 239 1 1 3 , 1 1 8 , 1 1 9 , 1 2 5 , 1 2 9 , 134, 135,
Pury, A. de 3 139, 1 4 0 , 1 5 2 , 1 5 3
Rowland, C. 9 3 , 9 4 , 1 0 1 , 140, 1 5 3 , 1 9 3 ,
Rabin, C. 185 194,201
Rabinowitz, I. 1 8 3 , 217 Rudolf, W. 6 4
Rabinovifitz, J. 181 Ruger, H. P. 8
Rabinowitz, I.. 1. 57, 5 8 , 66
Rad, G. von 2, 5, 9, 12, 16, 2 2 , 2 4 , 2 5 , Sabatier, A. 102
2 9 , 4 6 , 8 7 , 147, 1 9 2 , 1 9 3 Samburski, S. 85
Raisanen, H. 2 6 9 , 2 7 0 , 2 7 2 , 2 7 3 , 2 7 5 , Sandbach, F. H. 85
277, 279, 281, 286, 286, 288, 289, Sandelin, K. G. 2 4 0 , 2 4 2 , 2 6 1
290,291,295 Sanders, E. P. 1 6 9 , 1 7 5 , 177, 1 8 5 , 189,
Rahlfs, A. 1 1 3 , 1 3 4 202,205,207,266,270
Rahner, K . 2 5 0 Sanders, J . A. 166,167,181,200,201,
Raj, V. A. R. 2 5 6 , 2 6 3 214,215,221,266
Rankin, O. S. 122 Sanders,J.T. 2 5 2 , 2 5 5 , 2 5 6 , 3 1 1
Rau, E. 1 0 0 , 1 0 3 Saucr, G. 8 , 1 7 , 2 4 , 3 2 , 3 3 , 3 7 , 4 3 , 4 8 ,
Raybum, R. S. 2 8 2 , 2 8 3 , 2 8 4 , 2 9 5 , 3 1 3 5 0 , 5 4 , 5 8 , 5 9 , 7 1 , 7 3 , 7 5 , 7 7 , 7 9 , 86
Index of Authors 419
Schade, H. H. 2 3 5 , 2 5 1 , 2 5 2 , 2 5 3 , 3 0 8 , Silbermann, L. H. 2 6 9 , 291

309, 3 2 2 , 3 2 4 Silver, A. H. 26
Schaeder, H. H. 6 4 , 65 Sint.J. A. 9 3
Scharlemann, M. H. 239 Skehan, P. W. 58
Schelkle, K. H. 2 3 0 , 3 1 1 , 3 1 3 , 3 1 5 , 3 1 6 Slomovic, E. 181
Schencke, W. 2 0 Smend, R. 8, 2 4 , 2 5 , 26, 2 7 , 3 2 , 3 3 , 34,
Schenk, W. 2 5 6 , 2 5 8 43, 4 7 . 7 3 , 7 7 , 8 3 , 2 6 9 , 2 7 0 , 2 8 7 , 2 8 8 ,
Schenke, H. M. 2 5 2 , 2 5 5 , 3 2 2 291,324
Schiffman, I . H. 1 6 7 , 169, 1 7 2 , 182, Smhh,M. 9 3 , 2 5 5
183,184,185,186,187 Smitten, W. T. in der 2 7 , 6 4
Schilling, O. 9 Snaith, G. 8, 18, 2 7 , 3 2 , 3 3 , 3 4 , 4 3 , 4 4 ,
Schischkoff, G. 9 0 46, 48, 5 3 , 56, 58, 59, 69, 70, 7 1 , 72,
Schlier, H. 2 3 3 , 2 3 4 , 2 4 1 , 2 4 9 , 2 5 0 , 2 6 4 , 73,76,76
266, 272, 274, 275, 278, 281, 286, Speyer, W. 9 3
289,290,291,295,296,312 Spicq, C. 2 5 4 , 3 2 7
Schlink, E. 3 0 0 Stadelmann, H. 8, 2 3 , 2 4 , 2 8 , 2 9 , 3 5 , 3 7 ,
Schmid, H. H. 2 0 , 88 47, 48, 50, 5 1 , 52, 53, 54, 55, 58, 62,
Schnackenburg, R. 2 3 6 , 2 3 7 , 2 6 6 , 3 1 1 , 6 5 , 6 6 , 6 7 , 6 9 , 7 0 , 7 1 , 7 2 , 7 3 , 75, 77,
333,341 80,88
Schneider, G. 2 2 9 , 3 2 7 Stahli, H. P. 3 2 , 34
Schnelle, U. 2 4 2 , 2 7 7 , 2 7 8 , 2 8 1 , 2 8 2 , StahHn,G. 3 1 2
3 0 7 , 322 Stanley, D. M. 2 3 5
Schniewind,J. 300 Starky,J. 2 0 3 , 2 1 2 , 2 1 3
Schoeps, H.J. 2 7 5 , 278 Steck, O. H. 9 4 , 9 5 , 147, 149, 150, 1 5 3 ,
Schrage, W. 229, 275, 276, 277, 279, 157
290, 300, 302, 303, 304, 305, 306, Stelzenberger,J. 3 3 3
307, 308, 309, 310, 311, 312, 313, Stendahl, K. 119, 1 2 0
314, 315, 316, 317, 318, 319, 320, Storig, H.J. 85
321, 322, 323, 324, 325, 326, 327, Stoike, D. A. 277
328, 329, 330, 331, 332, 333, 336, Stone, M. E. 100, 101
341 Strack, H. L. 2 1 0
Schreiner.J. 1 3 9 , 1 4 0 , 1 4 1 , 1 4 9 , 1 5 2 Strecker, G. 2 7 7 , 3 0 2 , 3 1 1 , 3 1 8 , 3 3 9 , 3 4 0
Schrenk, G. 2 5 , 2 7 9 Strobel, A. 186
Schubert, K. 1 2 , 8 4 , 1 0 7 , 1 6 7 , 1 7 6 Strolz, W. 2 3 6
Schupphaus, J. 1 1 3 , 1 1 4 , 1 1 5 , 1 1 6 , 117, StrugneU, J. 2 1 8 , 2 1 9 , 2 2 0
118 Stuhlmacher, P. 2 4 1 , 2 4 3 , 2 4 6 , 2 5 1 , 2 5 6 ,
Schurer, E. 5 2 , 6 3 , 6 4 , 6 7 , 6 8 , 6 9 , 166 260, 262, 266, 267, 268, 270, 285,
Schiirmann, H. 2 3 6 , 2 6 5 , 2 6 6 , 2 7 7 , 3 0 6 , 288,291,292,294,313
3 0 7 , 3 1 0 , 3 1 1 , 3 2 7 , 3 4 0 , 341 Suggs,J.M. 2 3 3 , 2 3 6 , 2 4 8
Schussler-Fiorenza, E. 1 9 , 2 4 0 , 252 Suter, D. W. 1 0 0 , 1 0 1 , 102
Schiitz,J. H. 3 1 7 , 318 Synofzik, E. 308
Schulz, S. 2 3 6
Schunack,G. 331 Talbert, C. H. 251
Schweizer, E. 2 3 5 , 2 3 8 , 2 3 9 , 2 4 0 , 2 4 1 , Taylor, A. E. 9 0
245, 246, 247, 248, 252, 255, 256, Tcherikover, V. 5 3 , 120, 121
257,259,309 Theisohn, J. 105
Schweitzer, A. 3 0 4 Theochares, A. 1 0 3 , 105
Scott, R. B. Y. 1 Therrien, G. 3 1 1 , 3 3 0
Scroggs, R. 2 3 7 , 2 3 9 Thompson, A. L. 1 4 1 , 149
Segal, M . S . 1 8 , 4 7 , 7 7 ThraU, M. W. 2 9 6 , 3 3 3
Sellin, G. 2 4 2 , 2 4 3 , 2 4 4 , 2 4 6 Thusing, W. 245
Senft, C. 2 4 5 , 2 4 7 , 2 7 9 , 2 8 1 Todd, R. B. 85
Sharvit, B. 2 0 2 , 2 0 7 Todt, H. E. 3 1 2
Sheppard, G. T. 1 , 9 , 1 4 , 6 0 , 6 1 , 7 1 , 7 2 , Torrance, T. F. 2 4 0
84, 9 5 , 9 6 , 9 7 , 9 8 , 2 4 8 Tov, E. 9 5
Sigal, P. 9 , 2 3 , 2 7 , 5 7 , 6 3 , 6 5 , 6 6 , 6 7 , 6 9 , Townshend, R. B. 134
88, 186 Trilling, W. 2 5 4
Turbessi, G. 231 Wever, R. 139

T u t t l e . G . A. 14 Whedbee,J. W. 1
Whitehouse, O. C. 95
Unnik, W. C. van 2 2 8 , 2 2 9 , 2 3 1 , 2 8 4 WUckens, U. 9, 19, 7 1 , 7 3 , 1 0 3 , 130, 1 9 0 ,
Urbach, E. E. 5 9 , 6 3 , 6 5 232, 233, 234, 239, 242, 243, 244,
247, 248, 249, 250, 269, 270, 2 7 1 ,
Vanhoye, A. 2 7 2 272, 273, 274, 275, 276, 277, 278,
Vattioni, F. 8 , 2 5 , 3 2 , 75 279, 280, 281, 282, 283, 284, 285,
Vaux, R. de 167 286, 287, 289, 290, 291, 292, 294,
Vawter, B. 19 295, 296, 303, 305, 307, 308, 319,
Vermaseren, M. J. 1 9 , 2 1 320, 3 2 7 , 3 3 3 , 3 3 5
Vermes, G. 2 2 , 1 6 6 , 1 6 7 , 1 7 5 , 1 8 0 , 1 8 1 , WUdberger, H. 2 8 8
185, 1 8 6 , 187, 1 9 1 , 1 9 8 , 2 0 4 , 2 0 7 , WUken, R . L . 1 9 , 2 3 6 , 2 3 8 , 2 4 0
209, 212, 213, 217, 218, 219, 220, Windisch, H. 2 3 7 , 2 4 8 , 2 5 9
221 Winston, D. 1 2 9 , 1 3 0 , 1 3 1 , 1 3 2 , 133
Villiers, P. G. R. de 1 1 7 , 1 4 1 , 1 4 3 , 147, Wintle, B. 2 6 5 , 2 6 7 , 2 7 2 , 2 7 3 , 2 7 7 , 2 8 1 ,
148, 2 0 3 282,289,291,311,316,318
Violet, B. 1 3 8 , 1 3 9 , 1 4 0 , 147, 1 4 8 , 1 4 9 , Wischmeyer, O. 327
152, 1 5 3 , 154, 155 Wolff, H.W. 2 , 9 4 , 2 8 8
Viteau, J. 1 1 2 , 1 1 3 , 1 1 4 , 115, 1 1 6 , 117 WorreU, J. 6, 1 8 1 , 1 9 0 , 1 9 2 , 1 9 3 , 1 9 4 ,
Viviano, B . T . 9 , 1 3 3 195, 196, 197. 199, 2 0 1 , 2 0 2 , 203,
Vogtle, A. 3 0 8 , 3 0 9 , 3 2 4 204.205,207,214
Vriezen,T. C. 3 , 4 , 15 Woude, A. S. van der 9 3 , 2 1 4
WueUner, W.W. 2 6 6
Wacker,M. T. 1 0 3
Wagner, S. 175, 1 9 5 , 2 8 8 Yadin, Y. 7 7 , 2 1 0
Wallace, D. H. 2 5 4 Young, E. M. 2 6 6 , 2 7 7
Walther, J. A., see Orr, W. F.
Weder, H. 243,244,251,252,260,294 Zahavy,T. 186
Weimar, P. 2 0 , 9 3 Zeilinger, F. 2 5 5 , 2 5 6 , 2 5 7 , 2 5 9
Weiss, H. F. 9, 16, 7 2 , 8 6 , 8 8 , 9 0 , 1 3 0 , Zeller, D. 4 , 3 0 , 8 7 , 2 3 6
131, 2 4 6 Zenger, E. 9, 1 2 , 1 6 , 7 9 , 88
Weiss, K. 21 Ziegler,J. 8 , 5 9 , 7 7 , 7 8 , 9 5 , 1 2 9
Wendland, H. D. 3 0 2 , 3 0 4 , 3 0 5 , 3 0 6 , 3 1 1 , Ziener, G. 1 2 9 , 1 3 0 , 1 3 1 , 1 3 2 , 1 3 3
315 Ziesler, J. A. 285
Wendland, P. 1 1 9 , 1 2 0 Zimmermann, F. 129
Wengst, K. 2 4 4 , 2 5 2 , 2 5 5 Zink, J. K. 6 0 , 6 1 , 9 5
Westermann, C. 2 6 4
Index oi"Subjects
Aaron 2 3 , 3 5 , 36, 5 2 , 54f., 6 5 , 8 3 , 187, - salvation history 97
209 - wisdom 96f.
Abiram 6 5 - wisdom figure 96f.
Abraham 3 4 , 4 4 , 272f. Ben Sira 8f.
Adam 1 4 2 , 145f., 1 5 4 , 156, 2 5 2 , 254f. - covenant 4 2 , 44f., 5 4 , 7 2 , 81
Adam christology 252f. - creation 11-13, 16-20, 3 2 , 4 2 4 4 , 79f.
Adultery 3 8 , 4 7 , 5 8 , 1 1 6 - cult 2 1 , 2 3 f . , 51f., 81
Aggadah 1 1 , 8 8 -~ death 3 2 , 4 3
-Mcimus 65 - didactic thrust 12
Alexandria 8, 1 1 , 1 2 3 , 129f., 1 3 4 , 162 - eternal life 56f.
Allegorical exegesis 9 2 , 1 2 1 , 1 2 4 , 2 4 7 - eternity 78
Angels 2 1 0 , 272f. - fear of the Ix>rd 12, 1 4, 24f., 2 9 , 33-
Anthropos myth 2 5 2 39,42,45f., 54, 56,81f.
Antinomism 341 - grandson 8, 78f.
Antioch 134f., 2 3 0 - halakhah 57-60
Antiochos III 6 3 - Hellenism 12, I9f., 2 7 , 3 1 , 86
Apocalyptic - inspiration 5 3 , 66f.
- literature 138f., 1 4 0 , 1 5 2 - Israel 12f., 2 1 - 2 3 , 2 5
- Paul 231 - jurisdiction 52
- Pharisaism 140 - lauspatrum 22,26-28,44,54,81
- prophecy 193 - andOT 60-63,84
- tradition 9 4 , 1 2 5 , 1 2 9 , 1 3 9 , 1 6 3 - revelation 15, 19, 81
- wisdom 147, 192f., 197 - salvation history 20-28, 44f., 81
Apollo s 2 4 3 - sin 4 6 , 4 9 , 5 6
R. Aqiba 153 - as scribe 2 8 , 3 0 , 5 1 , 6 7 , 7 6 , 8 0 , 1 8 1
Aretalogy 19f. - on scribes 4 4
Aristeas, Letter of 119f. - Stoicism 84-86
- Hellenism 12 Of. - teaching 52-55, 83
- law 120f. - text 61
- table-talk 121f. Ben Sira, Law
- wisdom 121-123 - commandments 17
Ark of the covenant 2 1 , 2 3 - correlation with wisdom 9 - 1 5 , 6 9 - 9 1
Astarte 19 - background 1 0 - 1 4 , 8 4 - 8 7
Athene 19 - characteristics 79-83
- consequences l l f . , 87f.
Baruch, Apocalypse of 152f. - cosmic 7 2 , 79f., 85
- apocalyptic 1 5 2 , 1 5 7 - covenant 4 2 , 44ff.
- and4Ezra 1 5 2 1 5 4 - and creation I2f., 32, 42f.
- law 154-158 - cult 4 2 , 5If.
- rabbinic circles 1 5 3 , 1 6 1 -- fear of the Lord 2 9 , 32-39, 4 2 , 45f.,
- scribes 157, 161 5 0 , 5 3 , 5 6 , 74
- wisdom 158 - function of 46-55
Baptism 307 -- God 4 2
Baptismal terminology 2 4 2 -- inscrutability 73
Baruch, Book of 1 1 , 9 5 - and Israel 12f.
- covenant 97 - jurisdiction 5 2
- creation 9 6 - obedience to 55-57
- faith 97 - and revelation 1 2 , 7 3
- law 9 5 , 97f. - and salvation history 44f.
422 Index of Subjects
- study of 1 4 , 5 3 - 'firtborn from the dead' 2 5 7

- and teaching 52-55 - humilitation/exaltation 2 4 8 , 253f.
Ben Sira, Wisdom 10-14, 16-28 - 'image of God' 2 3 8 , 2 5 6
- acquisition of 5 5 - mediator of creation 238f., 2 4 5 , 2 4 7 ,
- activity 1 1 , 1 7 2 5 6 - 2 5 8 , 2 6 1 , 319
- cosmological 16, 79f. - mediator of salvation 2 4 3 - 2 4 5 , 2 4 7 ,
- and creation 11-13, 16-20 250f., 2 5 8 , 2 6 1 , 2 9 3 1 .
- and cult 2 1 - 2 4 , 8 0 - pre-existence christology 237f., 241f.,
- fear of the Lord 24f., 70, 81 246f., 2 5 1 , 253f., 257f., 2 6 0 , 262f.
- fruit of 25f., 74 - resurrection 2 4 8 , 2 6 0 , 267
- God 16-18, 2 1 , 5 3 , 74, 81 - sendingof the Son 2 3 8 , 241f., 261
- and history 12, 17f., 22 - Son of God 2 3 8 , 261
- human 16 - wisdom christology 2 3 6 - 2 6 4
- hymn 11 Orcumcision 3 4 , 3 6 , 4 5 , 2 7 3 , 2 7 9 , 2 9 2 ,
- hypostasis 14, 20 329
- inscTUtabiUty 73 Q a n ethos 1
- and Israel 16, 2 1 - 2 3 , 25, 81 Common sense 324
- primeval 16 Conscience 3 3 3 - 3 3 6
- rule of 16 Convention 3 2 0 , 329
- and salvation history 16, 20-28, 81 Corinth, Church in
- search for 15 - opponents 2 3 9 , 242
- source of 50 - division 325
- universalistic 1 1 , 1 3 , 1 5 - 1 7 , 8 7 Cosmology
- wisdom figure 19f. - cosmic order 3 , 3 6
Bribery 48 - law 106f.
- material in En(eth) 102
Cahgula 129 - Stoic 84-86, 2 4 5
Cardinal virtues 136 - Torah as cosmol. principle 88
Celibacy 3 0 7 , 3 1 4 , 3 2 3 , 329 - universal cosmic law 79f.
Charismata 305f., 3 2 3 - universal cosmic wisdom 79f.
Charity 49 - wisdom 9 6 , 103f., 147
Cheti, Instruction of 6 6 - Yahwistic 14f.
Christological formulae 2 3 8 , 2 4 0 Covenant 145, 2 8 2 - 2 8 5
Christology - Abrahamic 3 4 , 36
- development 1 1 , 8 8 - BenSira 1 0 , 3 9 , 4 2 - 4 5 , 5 4 , 7 2
- and Jewish wisdom 2 3 6 - companions of 47
Christology, Pauline - Enoch 107
- Adam christology 252f. - Israelitic 10, 3 9 , 4 2 , 44f., 5 4 , 72, 8 1 ,
- Christ and the Torah 264-297 9 7 , 145
abrogatio legis 2 6 7 - 2 6 9 , 2 7 3 - 2 7 7 , 2 8 3 , - Mosaic 10, 3 9 , 4 2 , 44f., 5 4 , 175
2 8 3 , 2 8 7 , 2 9 0 - 2 9 2 , 294f., 2 9 7 , 2 9 9 - new covenant 2 8 2 - 2 8 5
Christ as end of the Torah 2 6 5 , 2 6 8 , - old covenant 2 8 2 , 2 8 4
271,291-293 - Qumran Community 1 7 5 - 1 7 8 , 202f.,
Christ a s - n e w Torah' 2 3 7 , 264f., 2 6 7 , 222f.
273,281,296 Creation
Christ replacing the Torah 243f. - Christ as mediator of 238f., 2 4 5 , 2 4 7 ,
law of love 2 6 6 , 2 6 8 , 2 7 4 - 2 7 7 , 2 7 9 , 256f., 2 5 8 , 2 6 1 , 3 1 9
294f., 334 - hymns 17f., 210f.
•law of Christ' 2 6 6 - 2 6 9 , 2 7 1 , 2 7 7 - 2 7 9 , - order(s) of
280 and law (Torah) 13, 4 2 - 4 4 , 79f., 106-
messianic Torah 2 7 8 108, 1 7 8 - 1 8 0 , 2 0 8
nuda lex 2 7 2 , 2 7 4 , 2 9 3 in Pauline ehtics 3 1 8 - 3 2 1 , 3 2 5 . , 3 3 4 ,
Zion Torah 2 6 8 , 287f. 336,338
- divinity of Jesus 241 and wisdom 1 1 , 1 7 f . , 8 7 , 158
- and ethics 302f. - Qumran Community 1 79f.
- finality of Christ 2 3 9 - and wisdom 1 3 , 16-20, 8 7 , 9 6 , I03f.,
- 'firstborn of creation' 2 5 6 130f., 2 0 0 , 2 1 1 , 2 2 2 , 256f.
Index of Subjects 423
Cult 2 1 - 2 4 , 3 8 , 4 2 , 51f., 81 Yahweh 104

- wisdom genres 102
Damascus 2 9 2 - wisdom traditions 102f.
Dathan 65 Essenes, see Qumran Community
David 2 4 , 36, 4 9 , 72, 1 6 0 , 2 2 1 , 2 2 4 Eternal life
Davidic King - Ben Sira 56f.
- Psalmsof Solomon 1 1 5 - 1 1 8 , 165 - Enoch 105
Death 3 2 , 4 3 - Psalms of Solomon 115f.
Decalogue 2, 108, 312 - 4Ezra 143
Deuteronomistic tradition 4, 14, 3 4 , 4 4 , - Qumran 188
7 2 , 8 4 , 9 0 , 142 Ethics, Christian
Dialogue 140f., 147, 149 - development 8 8 , 300
Diatribe 1 3 0 , 135 Ethics, Pauline
Divorce 58f., 3 1 4 - 'aiready'/'not yet' 3 0 4 , 3 0 8 , 323
D o x o l o g y 18 - apostolic dicta 3 0 5 , 3 1 6 - 3 1 8
Dreams 1 0 2 , 126 - autonomy 3 1 2 , 3 3 9 - 3 4 2
Dualism 177, 1 9 2 , 194f., 2 0 5 , 232 - catalogues of virtues/vices 3 2 4
- charismata 305f.
Egypt 6 4 , 79, 119, 129, 2 1 9 - christology 302f.
Eleazar 1 2 1 , 137 - c o m m o n sense 3 2 4
R. Eliezer b. Zadok 67 - conscience 3 3 3 - 3 3 6 , 337f.
Endtimc 153 - conventions 3 2 0 , 3 2 9 , 3 3 6 , 338
Engcdi 2 6 - dominical sayings 315f.
Enoch 102 - ecclesiology 306f., 3 1 1 , 3 3 1 , 341
Enoch, Book of - eschatology 3 0 7 - 3 0 9 , 3 3 4
- aim 107 - ethica viatorum 304
- apocalypse 100 - freedom 3 2 4 , 3 3 6 , 340f., 346
- Aramaic 100 - heteronomy 3 1 2 , 3 2 1 , 3 4 2
- cosmology 1 0 2 , 104-107 - interim ethics 303-305
- covenant 107 - indicative/imperative 3 0 4 , 3 1 2 , 322f.
- creation 1 0 3 , 106 - judgment 3 0 8 , 3 3 4
- date lOOf. - law, see norms
- eschatology 105f. - love 3 0 5 , 3 1 1 , 3 2 7 - 3 2 9 , 3 3 4 , 337f.
- ethic 102 - mimesis 3 1 6 , 318
- Exodus 107 - motivation 3 0 1 - 3 1 0
- Hasidim 1 0 2 , 107 - norms 3 1 0 - 3 2 3
- inspiration 102 - obedience 303f., 3 1 0 , 3 1 7 , 3 2 4 , 3 3 2 ,
- judgment 108 3 3 6 , 341
- law 106-109 - orders of creation 3 1 8 - 3 2 1 , 325f.,
eschatological 108 334, 3 3 6 , 3 3 8
ethos 108f. - perception 305f.
correlation with wisdom 109-112 - prayer 305
cosmic 106 - reasons 3 1 1 , 3 2 9 - 3 3 3 , 337f.
Torah 107f., 110 - reward 3 0 8
universalistic 106 - and the Spirit 304f., 326f., 3 3 1 , 337f.
- parables 100, 102, 109 - temptation 305
- Pharisees 107 - tertius usus legis 321
- predestination 107 - theocentricity 301
- Qumran theology 101 f. - Torah (Old Testament) 3 1 3 - 3 1 5
- righteousness 105f., I l l - wisdom 3 0 0 , 312f., 323-337
- S o n o f Man 105f., 1 0 8 , 110, 112 Eudaemonism 10
- wisdom 1 0 3 - 1 0 6 Euphrates 72
eschatological 105f. Exile 2 7 , 9 5 f . , 1 7 6 , 2 6 0
figure of 103 Exodus 10, 1 0 4 , 107, 126, 132f., 219f.,
particularistic 104f. 246f., 261
personification 103 Ezra 2 6 - 2 8 , 6 4 , 6 6 , 8 7 , 1 4 0 , 1 4 7 , 1 7 4
universalistic 103f. Ezra, Fourth Book of 138-143
- apocalyptic 139f., 147 - philosophy 135, 2 2 8 , 3 2 4

- cosmology 147 Heracles myth 2 5 2
- covenant 145 Hermon 26
- eternal life 1 4 3 Hezekiah 2 4 , 4 9 , 161
- 'Ezra' 140f., 151 Hilkiah 174
- inspiration 148 Hillel 5 8 , 122
- law 143-147 Horoscope 2 1 2
- Pharisees 140 huq 2 1 , 3 6 L , 171, 178
- rabbinic circles 152 Hymnody 3 4 3
- revelation 143 Hymns 3 4 3
- secret revelations 143 Hypostasis 1 4 , 2 0 , 2 4 2
- wisdom 147-149
Identity, law of 90f.
Fear of the Lord 164 Immortality 5 6 , ISOf., 135
- correlation law/wisdom 1 4 , 8 1 f . , 3 4 6 hispiration 6 3 , 66L, 148, 1 7 3 , 1 8 2 , 221
- law 5, 12, 2 9 . SSL, 36-39, 4 2 , 4 5 L , Isis 19L
5 0 , 1 4 6 , 2 6 4 , 187 Israel 10, 1 2L, 2 1 - 2 3 , 2 5 , 3 3 , 37, 4 4 , 7 2 .
- righteousness 1 1 5 , 1 1 8 144, 155, 176L, 2 2 0 , 247
- will of God 5 6 , 3 4 6
- wisdom 24L Jacob 2 2 L , 3 S
Jericho 2 6
Galilee 101 Jerusalem
Gamaliel 2 3 0 - Ben Sira 8
Gihon 72 - destruction of 104
Gnosticism 1 9 4 , 2 3 9 , 2 4 2 , 2 5 2 - Enoch 101
God (Yahweh) - Ezra 6 4
- cosmic significance of SL, 17f. - fall of 1 4 1 , 153
- inscrutability 249 -- messiah 1 1 7
- love for 5 0 , 5 6 - Paul 228L
- omniscience 18, 199, 211 - priests 6 4
- providence 1 31 - Psalms of Solomon 113
- punishment of 47 ~ restoration of 28
- righteousness of 1 1 3 - Teacher of Righteousness 180L, 2 0 3
- will of 3 , 4 6 , 5 3 , 5 5 L , 8 1 L , 188, 3 0 5 , - Temple 120, 127
3 0 6 , 31 7L, 3 2 7 , 3 2 9 L , 3 3 1 - 3 3 3 , - wisdom 21-23
346 Jesus
- wisdom of 1 7f. - and wisdom 2 3 6 , 2 6 3
Golden Rule 122 - words of S15L
Gossip 4 6 Jordan 72
Josephus 67, 69
Hades 5 7 , 2 4 8 Josiah 2 4 , 4 9 , 161
Hakhamim, see Wise men Judea 64
Halakhah 8 2 Judgment
- BenSira 57-60 - conscience 3 3 4
- development 5 2 , 65-67 - doxology 142
- Qumran 183-186 -- eschatological 108
- rabbinic 88 - fall of Jerusalem 153
Hasidim 6,27,65,86,102,162,185, - natural disasters as 126
215,220,232 - Torah 145
Hasmoneans 67 - according to works 3 0 8
Hellenism - of Yahweh SSL, 3 8 , 3 3 4
- BenSira 12, 19f., 27, 6 5 , 8 6
- correlation wisdom/law 1 2 , 8 4 Kantian philosophy 339
- ethics 319 Kings 2 3 , 3 3 , 6 4
- literature 19L, 1 2 0 , 125, 129 Kelal 275
- opposition to 1 2 , 2 7 , 6 5 , 6 7 Kenosis 277
- Paul 2 2 8 , 319 Korah 65
law - SapSal 136

- apodictic 1 - and Christ 264-297 Marriage 3 1 4 , 3 2 0 , 3 2 6 , 3 2 9
- content 2f. Martyrdom 1 36f.
- correlation with wisdom Messiah 115-119, 165
history 4 , 8 7 , 1 6 3 , 343f. - expectations 101
OldTestament 1 - 6 , 1 0 - 1 4 , 8 4 - fear of the Ix>rd 115, 118
Ben Sira 9-15, 69-91 - law 118
Baruch 9 5 , 98f. - messianic woes 1 47
Enoch 109-112 - priestly 1 8 7 , 2 1 7 , 2 2 4
Psalms of Solomon 117-119 - righteousness 1 1 5 , 1 1 8
Letter of Aristeas 1 23f. - royal 1 8 7 , 212f., 2 2 4
Sibylline Oracles 127f. - saviour priest 165
Sapientia Salomonis 132-134 - wisdom 116-118
4 Maccabees 136-139 -~ see also Son of Man, Davidic King
4 Ezra 149-151 Methuselah 104
Apocalypse of Baruch 168-161 Miracles 2 0 , 134
Qumran 2 0 7 - 2 2 6 Mishnah 7, 68
Paul 2 3 2 - 2 3 4 , 298f., 338-342 mishpat 2 1 , 3 5 f . , 171f., 178
- creation 178-181 Monism 85f.
- eschatological 108, 1 15f., 143-145, Monotheism 3 0 , 1 3 1 , 245
187 Moses 2 4 , 3 3 , 1 4 7 , 2 1 2
- eternal 108, 115, 146 - contrasted with righteousness 2 4 7
- ethos 4 6 - 4 9 , 8 8 , 9 8 , 108f. - covenant 175
- fear of the Lord 5, 12, 2 9 , 33f., 36-39, - glory 2 8 4
4 2 , 4 5 f . , 5 0 , 146, 164, 187 ~ lawgiver 97f., 1 2 3 , 136, 154, 156, 160
- history 1 - mediator of God's will 1 73
- inspiration 148 - mediator of the Torah 1 0 , 2 3 , 3 3 , 4 2 .
- intention 4 4 4 , 5 0 , 7 2 , 136, 173, 1 7 5 , 2 7 2 f . ,
- ius talionis 1 4 4 . 1 4 6 , 1 5 1 , 154-156 281
- origin 4 - ministry 282f.
- revelation 5, 12, 7 3 , 120, 156 - oral law 183
- Sitz im Leben 2 - teacher of the law 5 4
- society 4 , 46-49 - wisdom 5 0 , 1 2 3 , 158, 160
- theology 1 Music 36
- universalistic 79f., 8 5 , 8 8 , 1 2 1 , 1 27, Mythology 19f.
132, 136
Lasterkataloge 31,324 Naherwartung 308
Lebanon 2 2 , 2 6 Nehemiah 2 7 , 6 4
Iêgalism 109, 1 8 8 - 1 9 0 , 2 8 2 , 2 9 1 - 2 9 3 , New covenant 267
341 Nile 72
Lehrerdffnungsformel 102 Nomism 2 3 , 5 1
lêontopolis 120 Nomos agraphos 319,335
Levi 36
Levites 27 Oath 58
Ufe Obedience
- as walk/path 8 2 , 198, 2 3 4 , 3 4 4 - Ben Sira 55-57, 69
- eschatological 1 4 4 - Paul's ethic 303f., 3 1 0 , 3 1 7 , 3 2 4 , 3 3 2 ,
Light 111, 132f., 145f., 156f., 158f., 1 7 4 . 3 3 6 , 341
198, 2 3 4 , 3 4 4 Onomastica 106
IJterary genres 9 3 Oracle literature 125
Logos 92 Oral law, see Halakhah
Maat 19 Pantheism 85
Macarisms 2 2 0 Parable 5 3 , 100, 102, 109
Maccabees, Fourth Book of 134f. Paradise 72f., 150
- hellenistic philosophy 135 Parenesis, see Ethics
- law 135f. Parousia 3 0 4 , 3 0 8
Patriarchs 72 Physicist 86
Paul Piety 50f., 6 5 , 6 9 , 82f., 9 8 , 137
- apocalyptic 2 3 1 , 2 5 3 Pishon 72
- baptism 307 Pneumatics 2 4 3
- Christology, see ibid. Polygamy 3 1 4
- Christophany 2 3 8 , 292 Prayer 5 3 , 3 0 5
- covenant 2 8 2 - 2 8 5 , 2 9 3 Pre-existence christology 237f., 24If.,
- creation 2 3 8 , 2 4 5 , 256f., 3 1 8 - 3 2 1 , 246f., 2 5 1 - 2 5 4 , 257f., 2 6 0 , 262f.
325f. Predestination 1 0 7 , 1 4 7 , 2 1 1
- dualism 2 3 2 Priests 3 , 5, 3 5 , 5 0 , 6 4
- education 2 2 8 - 2 3 0 - as scribes 6 5 , 67
- ethics, see Ethics, Pauline - Zadokite 8 6
- Hellenism 2 2 9 , 231f., 3 1 9 , 324f. Prophecy 1 2 6 , 131
- justification 2 8 0 , 2 8 5 , 2 8 7 , 2 9 0 , Prophets 2 3 , 3 9 , 5 0 , 66f., 173
292f., 3 0 3 , 3 0 7 , 322 Protreptic 130
- legalism 2 8 2 , 291 f., 292f., 341 Psalter 221
- Pharisaism 2 2 9 - 2 3 2 Psalms of Solomon 112f.
- Pneumatology 2 4 1 , 2 8 4 , 2 9 0 , 3 0 5 , - eternal life 11 5f.
321 f., 32 6f. - Davidic King 115-118
fruit of the Spirit 2 8 4 , 327 - fear of the Lord U 5 L , 118
gift of the Spirit 2 7 8 , 3 0 5 - law 113-116
life in the Spirit 2 7 6 , 2 8 4 , 2 9 0 , 2 9 4 , - messiah 1 1 5 - 1 1 9 , 1 6 5
297,305,311,322 - Pharisees 113L
- revelation 263f., 2 9 5 , 340 - righteousness of God 113
- righteousness 2 8 5 , 2 8 7 , 2 9 0 - wisdom 116f.
- sacraments 307 Pseudonymity 9 3
- sanctification 3 0 3 , 307 Ptolemaios II 1 1 9 , 122
- soteriology 260f., 292f., 2 9 7 , 348 Purity, ritual 186L
- teaching 3 1 8 , 3 2 5 , 3 3 6 , 338 Qumran Community
- theology, development of 2 6 8 , 2 6 9 , - apocalyptic 1 9 2 L , 1 9 7 , 2 0 4
270 - and Ben Sira 1 8 1 , 209
- theology of the law - calendar 1 7 7 , 1 8 6 , 188
cultic-ritual 2 7 7 , 2 9 5 , 313 - covenant 1 7 5 - 1 7 8 , 2 0 2 L , 2 2 2 L
development 2 6 8 , 2 6 9 , 2 7 0 - creation 1 7 8 - 1 8 1 , 2 0 0 , 2 0 8 , 2 1 0 L ,
divine origin 271 f., 2 7 4 , 295f., 3 4 0 222
freedom from the law 2 7 6 , 2 7 9 , 2 8 9 - dualism 1 7 7 , 1 9 2 , I 9 4 L , 2 0 5
- wisdom school 2 3 2 , 237 - election 2 1 0 , 2 2 0
Pentateuch 1 3 , 2 6 , 3 2 , 3 9 , 4 2 , 6 1 , 6 5 , - entrance into 1 69L, 17 7L, 1 8 0 , 191
171, 1 7 3 , 1 8 4 , 222 193,202,204,216
Persia 64f. - eschatology 187L, 2 0 3 , 2 2 4 L
Pharisees 162 - Essenes 6, 6 6 , 1 6 6 , 168
- Enoch 107 - ethics 2 0 4 - 2 0 6 , 2 2 3 L
- 4Ezra 140 - fear of the Lord 187, 225
- halakhah 67, 185 - halakhah 1 8 2 - 1 8 6 , 1 8 8 , 2 0 5 L , 2 1 6
- and Paul 229f. - hasidim 1 6 8 , 1 8 5 , 209
- Psalms of Solomon 113 - history I 6 7 L , 2 0 9 , 217
- and Qumran 1 6 8 , 185 - inspiration 1 7 3 , I82f., 221
- scribes 66-68 - interpretation 1 7 2 , 1 8 2 - 1 8 4 , 2 0 9
- Temple Scroll 167 - Israel 176L, 2 2 2
- Torah 67 - messiah 1 8 7 , 2 1 2 L , 2 1 7 , 2 2 4
- wisdom 6 - pesharim 1 6 7 , 1 7 1 , 182L
Philo 9 2 , 130f. - Pharisees 1 6 8 , 1 8 5 , 2 0 9
Philosophiy of religion 11 - priesthood 67, 186
- Alexandrian 88 - priests 182
- Stoic 12f. - proto-Essenes 168, 2 I 4 L
Phinehas 2 4 , 3 6 , 4 5 - revelation 1 7 2 - 1 7 4 , 1 8 4 L , 194, 199
Phylacteries 185 200-203
- sabbath 1 8 6 , 188 - history 63-69

- Sadducees 1 6 8 , 186 - identity 5 9 , 157
- salvation 1 8 9 , 2 0 6 - importance 8 7 , 3 4 4
- scribes 66f., 2 0 9 , 2 1 2 , 2 2 4 - and inspiration 5 3 , 66f.
- Spirit 1 7 4 , 1 8 0 , 2 0 3 , 2 1 7 - Pharisees 66-68, 157, 2 0 9
- study of the law 181-183 - Qumran 67, 180f., 209
- Teacher of Righteousness 6 8 , 170, - Sadducees 67 f.
1 7 4 , 1 7 8 , 180-182, 2 0 2 - 2 0 4 , 2 2 4 - term 63 f.
- teaching 2 0 2 - 2 0 4 - wisdom 6, 7 5 , 157
- Temple 1 7 6 Septuagint 120
- Temple Scroll 167, 1 8 2 , 184-186 Shame 3 2 4
- temple symbolism 177 Shammai 58
- Torah 67 Shekhina 22f., 2 4 6
- wisdom 6 6 , 1 9 0 , 2 0 6 , 2 1 5 , 2 2 0 SibyUine Oracle 124f.
background 194f. - apocalyptic 125
genres 1 9 1 , 198f. - Hellenism 125
personification 1 9 5 , 200f., 2 2 2 - law 126f.
terminology 195-198 - revelation 125
- worldview 194 Simon 11 2 4
Simon b. Gamaliel I 2 3 0
Rabbinic theology 5 , 9 , 1 1 , 1 4 , 4 9 , 6 6 f . , Sin 4 6 , 4 9 , 5 6 , 9 8
7 2 , 8 8 , 1 5 5 , 183 Sinai 17, 2 9 , 3 1 , 3 3 , 36f., 3 9 , 4 2 , 4 4 , 5 0 ,
Rabbis 6, 67, 152f., 161 8 1 , 107f., 1 2 6 , 1 7 3 , 175, 1 8 3 , 2 1 0
- proto-rabbis 6 3 , 65f., 68 Situation ethics 328
Reasons 4 , 1 3 5 - 1 3 8 , 3 1 1 , 3 2 9 - 3 3 3 Solomon 23f., 1 3 2 , 160
Resurrection 2 4 8 , 2 6 0 , 267 Son of Man 105f., 108, 110, 1 1 2 , 165,
Retribution 118, 135, 1 4 4 , 1 4 6 , 1 5 1 , 259
154-156 Sopherim, see Scribes
Revelation 4f., 10, 12, 15, 19, 6 7 , 8 1 , State 3 2 0 , 3 2 6 , 3 3 5
143 Stephen 2 7 9 , 2 9 6 f .
- ecstatic 125, 199-201 Stoicism
Righteousness - Ben Sira 12f., 8 4 - 8 6
- Enoch 105f., I l l - cosmology 85f., 245
- Paul 2 8 5 , 2 8 7 , 2 9 0 - ethics 1 3 6 , 3 0 9 , 3 2 4 , 3 4 0
- Psalms of Solomon I14f. - nomos agraphos 335
Riddle 5 3 , 132 - origin 8 6
- philosophy 12
Sabbath 186, 188 - popular philosophy 12f., 8 4 , 135
Sacrifice 2 3 , 36, 51 - wise 325
Sadducees Synagogue 2 8 2
- and Qumran 168, 186 Syncretism 125
- scribes 67f. Syria 129, 1 3 4
- Torah 67
Sage, see Wise men Talmud 6 6
Sirach, sec Ben Sira Tannaim 68
Salvation Tannaitic literature 6 4
- Christ as mediator 2 4 3 - 2 4 5 , 2 4 7 , Tarsus 2 2 7 - 2 3 0
250f., 2 5 8 , 2 6 1 , 2 9 3 1 . Temple 2 8 , 65, 68, 1 2 0 , 1 2 7 , 176
- Qumran 1 8 9 , 2 0 6 Tertius usus legis 321
Salvation history 2 0 - 2 8 , 44f., 8 1 , 97 Tetragrammaton 1 8 4
Samuel 2 4 Theodicy 141f.
Sanhedrin 229 Tigris 72
Satan 3 0 4 Torah, see Law
Scribes (sopherim) torah 3 , 2 1 , 31-34, 72, 171
- activities 4 4 , 5 0 , 5 2 - 5 4 Translation, ecstatic 102
- Ben Sira 4 4 , 52-54 Transmission, written 1 8 4
- Ezra 2 6 , 8 7 , 151 Trinitarian question 2 6 3
Typological exegesis 247 - research 1

Tugendkataloge 31, 324 - SUz im Leben 2
- Spirit 1 3 1 , 1 3 3
Uriel 1 0 4 - teacher of 3 3
Urim and thummim 50 - theology 1
- universalistic 1 1 , 1 3 , 15 17, 8 7 , 9 6 ,
Visions 102, 126, 140f. 103fd., 1 2 2 L , 158
- wisdom psalms 4f.
Water 7 2 , 1 7 4 , 198 Wisdom of Solomon, Book of 129L
Wisdom - apocalyptic 129
- apocalyptic 192f. - covenant 132f.
- christology 2 3 6 - 2 6 4 - HeUenism 129
- content 2f. ~ immortaUty 130f.
- correlation with Torah, see Law - law 131L
- court 2 , 2 1 - 2 4 , 8 0 - Philo 130
- creation 11-13, 16-20, 4 2 L , 9 6 , 130L - wisdom 130f.
- cult 3 creation 130f.
- eschatological 1 0 5 L , 1 1 6 L , 1 4 7 - 1 4 9 , figure 130
158 logos 131
- ethics If. Spirit 1 3 1 , 133
- fear of the IjoiA, see ibid. Wise men (hakhamim) 2L, 1 3 , 2 3 , 3 3 , 52-
- figure 19L, 96L 5 4 , 6 5 - 6 7 , 8 7 , 147, 1 5 1 , 158, 2 2 4
- fruit of 25 f., 104L Woe formula 102
- gift of God 1 1 , 2 1 , 7 4 , 8 1 , 1 0 4 Work 3 2 0 , 3 2 6
- and God 1 6 - 1 8 , 2 1 Worship service 305
- hiddenness 133
- history 1-6 Yahweh, see God
- hypostasis 1 4 , 2 0 , 2 4 2 Yahwistic tradition 3 , 1 4
- inscrutability 7 3 Yabneh 6 8 , 1 5 3
- logos 131 R. Yohanan b. Zakkai 68
- obedience 5 R. Yose b. Joezer 2 1 2
- origin 2, 4
- personification 19L, 9 6 L , 1 0 3 , 130, Zealots 66
148, 195 Zeus 8 5 L , 2 8 9
- profane 1 1 , 8 7 Zion 2 1 - 2 3 , 142
- prophecy 131

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Wissenschaftliche Untersuchungen

zum Neuen Testament • 2. Reine

Law and Wisdom

J. C. B. Mohr (Paul Siebeck) Tiibingen 1985

Schnabel, Eckhard J.:

© J . C . B . M o h r (Paul Siebeck) Tubingen 1985. - AJIe Rechte vorbehaiten. / All rights

C h a p t e r T h r e e : L a w a n d W i s d o m in t h e D e a d Sea Scrolls 166

§ 1 0 L a w a n d C o m m a n d m e n t s : T h e Rule of Life 169

1. Books of the Bible

2. Apocrypha and Pseudepigrapha

3. Dead Sea Scrolls (Qumran)

4. Other Ancient Sources

5. Periodicals, Series, Reference Works

BDR Blass/Debrunner/Rehkopf, Grammatik des neutestamentlichcn Greichisch,

DEB Documents pour I'Etude de la Bible

F R L A N T Forschungen zur R c l i ^ o n und Literatur des Alten und Neuen Testaments

GCS Die Griechischen Christlichen Schriftsteller der ersten drei Jahrhundcrte

HAT Handbuch zum Alten Testament

HThR Harvard Theological Review

ICC International Critical Commentary

JAAR Journal of the American Academy of Religion

KEK Kritisch-ExegetisCher Kommentar

LCL Loeb Classical Library

MGWJ Monatszeitschrift fiir Geschichte und Wissenschaft des Judentums

MVAG Mitteilungen der Vorderasiatisch-Agyptischen Gcsellschaft

PAAJR Proceedings of the American Academy of Jewish Research

PVTG Pseudepigrapha Veteris Testament! Graece

RAG Reallexikon fiii Antike und Christentum, ed. T. Klauser

THAT Theologisches Handworterbuch zum Alten Testament, ed. E. Jenni, C. Wester-

WHJP World History of the Jewish People

ZASA Zeitschrift fiir Agyptische Sprache und Altertumskunde

6. Technical and Other Abbreviations

1 As regards OT wisdom research, no comprehensive history of research has been

has b e e n criticized as c o n s t i t u t i n g an a b s o l u t i z i n g of form o n

15 Cf. T.C. Vriezen, Outline of Old Testament Theology, 1958 (= 1 9 7 0 ) , pp.25ff.,

a general discussion of t h e p r o b l e m s of ' w i s d o m p s a l m s ' ^ ^ . Schol­

fizierung des (schriftlich fixierten) JHWH-Gebots mit weisheitlichem Ethos" in

28 Cf. M. Kuchler, FriXhjildische Weisheitstraditionen: Zum Fortgang weisheitlichen

evidence for t h e r e l e v a n t c o n c e p t s , especially law a n d w i s d o m , is

Ben Sira\s Identification

T h e b o o k of Sirach was c o m p o s e d b y J e s h u a b . Eleazar b . Sira,

Cf. G.H. Box, W.O.E. Oesterley, "The Book of Sirach", APOT 1 ( 1 9 1 3 ) 2 9 3 ;

Sira's historical a n d theological i m p o r t a n c e w i t h regard t o t h e cor­

6 An exception seems to be H.F. Weiss, Untersuchungen zur Kosmologie des hellenis­

o b s e r v a t i o n s . This will h e l p us t o establish a m e t h o d o l o g i c a l frame­

O. Kaiser begins his discussion b y recognizing t h e fact t h a t B e n

9 O. Kaiser, "Begriindung der Sittlichkeit", Z T M 55 ( 1 9 5 8 ) 5 3 .

h a t in d e r Weisheitslehre seine u r s p r u n g l i c h e F u n k t i o n als O r d n u n g

F i n a l l y , M a r b o c k deals w i t h t h e m o t i v e of B e n Sira's identifica­

13 G. von Rad, Wisdom, 1 9 7 2 , pp.242-245 (quote on p . 2 4 5 ) .

M. G i l b e r t discusses t h e role of w i s d o m in c r e a t i o n ' ^ a n d t h e n

15 M. Gilbert, "L'eloge de la Sagesse", RThL 5 ( 1 9 7 4 ) 3 4 1 - 3 4 5 .

23 P.J. Nel, Structure. 1 9 8 2 , pp.92-97 relying on T.C. Vriezen, Outline. 1 9 6 6 , pp.25ff.

§2 Ben Sira's Concept of Wisdom

In this s e c t i o n w e are able t o utilize a n d s u m m a r i z e t h e analyses

2.1. Wisdom and Creation

2.1.1. The universality of wisdom. T h e fact t h a t w i s d o m w h i c h

25 See further P.E. Bonnard, La Sagesse en personne, 1 9 6 6 , p p . 5 3 - 8 0 ; J . L . Crenshaw,

e n t i r e e a r t h as well as over all p e o p l e s a n d n a t i o n s ( 2 4 , 6 ) . T h e activ­

2.1.2. The order of creation. T h e w i s d o m of G o d is m a n i f e s t in

36 The root " [ I S is further used in 8 , 9 ; 10,26; 12,5; 1 3 , 6 ; 1 5 , 1 2 ; 3 5 , 2 . 1 7 ; 3 7 , 8 ;

sents t h e secrets of c r e a t i o n as cause of the i n q u i r y i n t o t h e locus

2.1.3. The wisdom figure. I n t h e c o n t e x t of Sir 2 4 w h i c h refers

a general discussion of t h e p r o b l e m s of ' w i s d o m p s a l m s ' ^ ^ . Schol

Sira's historical a n d theological i m p o r t a n c e w i t h regard t o t h e cor

6 An exception seems to be H.F. Weiss, Untersuchungen zur Kosmologie des hellenis

o b s e r v a t i o n s . This will h e l p us t o establish a m e t h o d o l o g i c a l frame

F i n a l l y , M a r b o c k deals w i t h t h e m o t i v e of B e n Sira's identifica

e n t i r e e a r t h as well as over all p e o p l e s a n d n a t i o n s ( 2 4 , 6 ) . T h e activ

2.2.2. Wisdom and Israel. F o r Ben Sira, w i s d o m is active in his

2.2.5. The fruit of wisdom. T h e w a y in w h i c h Ben Sira de

defended by H. Stadelmann^ which is based on exegetical reasons: Ben Sira men

We h a v e e x a m i n e d Ben Sira's w i s d o m c o n c e p t i o n w i t h its t w o

m S Q clearly refers to the Mosaic Law. - In 4 5 , 1 7 Aaron is described as having re

It follows from this discussion t h a t p r o b a b l y " ^ all 10 o c c u r

a t e r m for law ( f O A i o ? ) is used parallel w i t h w i s d o m m e a n i n g "in

s a k e h e l p t h e p o o r ... invest'^^ y o u r treasure a c c o r d i n g t o t h e c o m