To many scholars, Proverbs, Job and Ecclesiastes (Qohelet)
are considered wisdom literature since these books account for most uses of the
Hebrew root הכם (hkm). Curiously, this was not the opinion of
most of the 19th century
commentaries, which refer to these works as “didactic poetry.” These Israelite wisdom books
present a common approach to human life: more than “theological” they are realistic
and experiential. The sages “studied”
the joys and struggles of human life and drew some good advice and insight directed
to help future generations. These writings also share common themes like the meaning
of suffering and death, the value of wisdom, the influence of good speech, and
inequity among others.
In Biblical Hebrew, the term חָכְמָה(hokmah)
is defined as skill, either physical or
intellectual. Therefore one that is wise is crafty, skillful, cunning,
perceptive, etc. However, in Israelite wisdom literature, hokmah is
always a life skill, a quality which is essential for a happy and successful
life. According to Hebrew notions, the heart, not the brain is the center of
human reasoning and will. There, wisdom should make its dwelling. Since wisdom
is a skill, it can be acquired, a person can be instructed on how to live successfully
and in peace.
In the past century,
Egyptian and Babylonian texts have been published with similar material as found in Proverbs, Job
and Ecclesiastes . These older texts seem to support the
opinion that wisdom literature is a foreign influence in Israel. For example,
the Egyptian Instruction of Amenemope, dating around 1100 BCE is very
similar to Prov 22:17-24:22. Egypt had a strong cultural, political and economic
influence over Palestine during much of the biblical period which can explain the many
similarities between both Egyptian and Israelite wisdom literature. In both, we
find optimistic works that teach traditional morals and experiential lessons (Proverbs)
and more grave and pessimistic works dealing with questions about the meaning
of life and challenging traditional thinking (Job and Ecclesiastes). Some scholars believe this Egyptian influence in
writing wisdom literature was present in times of King Solomon. The existence
of “wisdom schools” although verified in other ANE countries, cannot be claimed with certainty about Israel. Although Jeremiah 18:18 makes reference to what would seem
the existence of professional sages along with priests and prophets, however, as with
the schools, there are no clear references of professional sages in Israel until the time
of Jesus Ben Sirach.
While the books of
Proverbs, Job and Ecclesiastes are obviously the most dedicated to reflect on and teach wisdom, many
authors find wisdom influence in other books of the Hebrew canon, like in Gen 2-3,
the Joseph Narrative (Gen 37-50), Deut 1-4, the Succession Narrative (2 Sam
9-20), various psalms that reflect on the goodness of proper behavior (1, 19B,
25, 32, 34, 37, 52, 112, 125, 128) or those which confront issues in
acknowledging such behavior (10, 14, 49, 73, 90, 94), and also some parts of the
book of Daniel, Ruth, Judith and Lamentations.
Juan Miguel Betancourt
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