General Information 一般资料
Wisdom, a defense of the Jewish way of life, is one of the books of the Apocrypha; in the Septuagint and Vulgate it is included in the Old Testament.智慧，国防部对犹太人的生活方式，就是其中的书籍的apocrypha ; ，在septuagint和武加大，这是包括在旧约。 The book is ascribed to King Solomon and stands in the same intellectual tradition as such earlier collections of proverbial wisdom as Proverbs and the Book of Sirach - hence its full title, the Wisdom of Solomon.这本书是归因于所罗门王和立场，在相同的智力的传统，较早收藏的谚语智慧的谚语和这本书的西拉奇-因此，其全称，智慧的所罗门。 The work was actually written in Greek about 75 BC or perhaps as late as AD 40.工作实际上是在希腊的书面约75年，或者迟广告40 。 Its author was an Alexandrian Jew who was attempting to strengthen the religious commitment of the Hellenistic Jewish community and, if possible, to convert the Gentiles.其作者是亚历山大的犹太人谁是企图以加强宗教的承诺，希腊和犹太社区，如果可能的话，转换为外邦人。 His work falls into three parts: chapters 1 - 5 stress the superiority of the pious and wise over the godless; chapters 6 - 9 praise personified Wisdom; and chapters 10 - 19 illustrate the marvels of Wisdom, with examples drawn from Israel's history.他的工作属于分为三个部分：章节1 -5强调优势的虔诚和明智超过g odless;章节6 - 9称赞人格化的智慧;和章节10 -1 9说明奇迹的智慧，与例子取自以色列的历史。
| BELIEVE 相信 Religious 宗教 Information 信息 Source 来源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Bibliography
参考书目
JM Reese,
Hellenistic Influence on the Book of Wisdom and Its Consequences (1970).
jm里斯，希腊的影响，对图书的智慧及其后果（ 1970年） 。
Wisdom or Wisdom of Solomon, is a book of the Old Testament in those versions of the Bible following the Greek Septuagint (generally Roman Catholic and Orthodox versions).智慧或智慧的所罗门，是一本书的旧约圣经在这些版本的圣经之后，希腊septuagint （通常是罗马天主教会与东正教版本） 。 It does not appear in the Hebrew Bible and is placed with the Apocrypha in Protestant versions of the Bible.它不会出现在希伯来文圣经，是放在与apocrypha在新教版本的圣经。
One of the deutero-canonical writings of the Old Testament, placed in the Vulgate between the Canticle of Canticles and Ecclesiasticus.其中的deutero -典型的著作旧约，放置在该武加大之间的canticle的canticles和ecclesiasticus 。
I. TITLE一，标题
The oldest headings ascribe the book to Solomon, the representative of Hebrew wisdom.最古老的标题归于这本书，以索罗门，代表希伯来语的智慧。 In the Syriac translation, the title is: "the Book of the Great Wisdom of Solomon"; and in the Old Latin Version, the heading reads: "Sapientia Salomonis".在叙利亚语翻译，标题是： “这本书的伟大智慧的所罗门” ;而在旧的拉美版本，标题写着： “ sapientia salomonis ” 。 The earliest Greek manuscripts -- the Vaticanus, the Sinaiticus, the Alexandrinus -- have a similar inscription, and the Eastern and the Western Fathers of the first three centuries generally speak of "the Wisdom of Solomon" when quoting that inspired writing, although some of them use in this connection such honorific designations as he theia Sophia (the Divine Wisdom), Panaretos Sophia (All Virtuous Wisdom).最早的希腊手稿-v aticanus， s inaiticus， a lexandrinus-有类似的题词，以及东部和西部的父亲第一次三个世纪，一般讲“的智慧，索罗门”时，引用了灵感，写作，虽然有些人他们利用在这方面，如荣誉称号，因为他忒伊亚索菲亚（神圣智慧） ， panaretos索菲亚（所有善良的智慧） 。 In the Vulgate, the title is: "Liber Sapientiae", "the Book of Wisdom".在武加大，标题是： “ liber sapientiae ” ， “这本书的智慧” 。 In non-Catholic Versions, the ordinary heading is: "the Wisdom of Solomon", in contradistinction to Ecclesiasticus, which is usually entitled: "the Wisdom of Jesus, the Son of Sirach".在非天主教的版本，一般的标题是： “智慧的所罗门” ，在对比ecclesiasticus ，这是通常题为： “智慧的耶稣，儿子西拉奇” 。
II.二。 CONTENTS内容
The book contains two general parts, the first nine chapters treating of Wisdom under its more speculative aspect, and the last ten chapters dealing with Wisdom from an historical standpoint.这本书包含两个一般部分，第一部分共9章治疗的智慧，根据其更多投机方面，和去年10章处理与智慧，从历史的立场。 The following is the author's train of thought in the speculative part (chaps. i-ix).以下是作者的的思路，在投机的部分（第一至第九） 。 Addressing himself to kings, the writer teaches that ungodliness is alien to Wisdom and courts punishment and death (i), and he sets forth and refutes the arguments which the wicked advance to the contrary: according to him, the frame of mind of the ungodly is contrary to man's immortal destiny; their present life is only in appearance happier than that of the righteous; and their ultimate fate is an unquestionable proof of the folly of their course (ii-v).解决自己的国王，作家教导我们， ungodliness是格格不入的智慧和法院的处罚和死亡（一） ，他阐述了和驳斥论点恶人事先向相反：据他说，框架的心态，该ungodly相反，是人类的不朽的命运;他们目前的生活，只是在外观上幸福比的正义;和他们的最终命运如何，是一个不容置疑的证据愚蠢，他们当然（二-五） 。 He thereupon exhorts kings to seek Wisdom, which is more needful to them than to ordinary mortals (vi, 1-21), and describes his own happy experience in the quest and possession of that Wisdom which is the Splendour of God and is bestowed by Him on earnest suppliants (vi, 22-viii).他于是力劝国王寻求智慧，这是更需要的他们比普通凡人（六， 1月21日） ，并叙述了他自己的幸福的经验，在追求和拥有智慧，这是上帝的荣光，是恩赐他就认真suppliants （六， 22 -八） 。 He subjoins the prayer (ix) by which he has himself begged that Wisdom and God's Holy Spirit might be sent down to him from heaven, and which concludes with the reflection that men of old were guided by Wisdom -- a reflection which forms a natural transition to the review of Israel's ancient history, which constitutes the second part of his work.他subjoins祷告（九） ，由他自己乞求智慧和上帝的圣灵可能会发送到他从天上，并得出结论，与男子反映出旧遵循的智慧-一个思考，形成了一个自然过渡到审查以色列的古代历史，它构成了第二部分，他的工作。 The author's line of thought in this historical part (ix-xix) may also easily be pointed out.作者的思路在这一历史的一部分， （九-十九）也可能很容易被指出。 He commends God's wisdom (1) for its dealings with the patriarchs from Adam to Moses (x-xi, 4); (2) for its just, and also merciful, conduct towards the idolatrous inhabitants of Egypt and Chanaan (xi, 5-xii); (3) in its contrast with the utter foolishness and consequent immorality of idolatry under its various forms (xiii, xiv); finally (4), for its discriminating protection over Israel during the plagues of Egypt, and at the crossing of the Red Sea, a protection which has been extended to all times and places.他赞扬上帝的智慧（ 1 ）其交易与patriarchs从亚当摩西（十席， 4 ） ; （ 2 ）其公正，也仁慈，进行对idolatrous居民埃及和chanaan （十一，五-第十二章） ; （ 3 ）在其对比与完全愚蠢的和相应的不道德的偶像崇拜下，其各种形式（十三，十四） ;最后（ 4 ） ，供其歧视，保护以色列期间，瘟疫，埃及，并在越过红海，保护已扩大到所有的时间和地点。
III.三。 UNITY AND INTEGRITY统一和完整
Most contemporary scholars admit the unity of the Book of Wisdom.最当代学者承认的团结，这本书的智慧。 The whole work is pervaded by one and the same general purpose, viz., that of giving a solemn warning against the folly of ungodliness.整个工作是弥漫由同一个一般用途，即，即是给人一种庄严的警告，愚蠢ungodliness 。 Its two principal parts are intimately bound by a natural transition (ix, 18), which has in no way the appearance of an editorial insertion.其两个主要部分是息息相关的约束，一个自然的过渡（九， 18 ） ，这是在没有办法的外观一篇社论插入。 Its subdivisions, which might, at first sight, be regarded as foreign to the primitive plan of the author, are, when closely examined, seen to be part and parcel of that plan: this is the case, for instance, with the section relative to the origin and the consequences of idolatry (xiii, xiv), inasmuch as this section is consciously prepared by the writer's treatment of God's wisdom in its dealings with the idolatrous inhabitants of Egypt and Chanaan, in the immediately preceding subdivision (xi, 5-xii).其下属，这可能是，骤眼看来，被视为外国，以原始计划的作者，是，当仔细研究，被认为的重要组成部分，该计划：这是个案，例如，与该科的相对向原籍国和后果的偶像崇拜（十三，十四） ，因为这一节是自觉地编写的作者的治疗上帝的智慧，在其交易与idolatrous居民埃及和chanaan ，在紧接的细分（十一，五-十二） 。 Not only is there no break observable in the carrying-out of the plan, but favourite expressions, turns of speech, and single words are found in all the sections of the work, and furnish a further proof that the Book of Wisdom is no mere compilation, but a literary unit.不但没有打破看得见的，在运载了该计划，但最喜欢的表现形式，轮流的言论，和单一的话被发现在所有的章节的工作，并提供了进一步证明了这本书的智慧，是没有纯粹汇编，但文学的单位。
The integrity of the book is no less certain than its unity.的完整性，这本书是没有那么肯定比它的团结。 Every impartial examiner of the work can readily see that nothing in it suggests that the book has come down to us otherwise than in its primitive form.每一个公正的检验员的工作随时可以看到，没有在它表明，这本书来给我们，否则比在其原始形式。 Like Ecclesiasticus, Wisdom has indeed no inscription similar to those which open the Books of Proverbs and Ecclesiastes; but plainly, in the case of Wisdom, as in the case of Ecclesiasticus, this absence is no necessary sign that the work is fragmentary at the beginning.像ecclesiasticus ，智慧的确没有类似的题词那些公开的书籍谚语和传道书，但很明显，在该案件的智慧，如在案件ecclesiasticus ，这种缺乏是没有必要的迹象表明，零碎的工作是在开始。 Nor can the Book of Wisdom be rightly considered as mutilated at the end, for its last present verse forms a proper close to the work as planned by the author.也不能这本书的智慧，加以正确地视为肢解在去年底，其最后韵文形式，目前一个适当的接近的工作计划由作者。 As regards the few passages of Wisdom which certain critics have treated as later Christian interpolations (ii, 24; iii, 13; iv, 1; xiv, 7), it is plain that were these passages such as they are claimed, their presence would not vitiate the substantial integrity of the work, and further, that closely examined, they yield a sense perfectly consistent with the author's Jewish frame of mind.至于几个通道的智慧，某些批评者视为后来基督教插值（二， 24 ;三， 13人;四，一;第十四7 ） ，这是清楚表明，这些通道，如他们声称，他们的存在会不损及实质的完整性，工作，并进一步，仔细检查，他们产量的意识，完全符合作者的犹太人的心态。
IV.四。 LANGUAGE AND AUTHORSHIP语言和作者
In view of the ancient heading: "the Wisdom of Solomon";, some scholars have surmised that the Book of Wisdom was composed in Hebrew, like the other works ascribed to Solomon by their title (Proverbs, Ecclesiastes, Canticle of Canticles).在鉴于古代的标题： “智慧的所罗门” ; ，有学者推测，这本书的智慧，组成在希伯来文，跟其他工程归因于所罗门其标题（谚语，传道书， canticle的canticles ） 。 To substantiate this position they have appealed to the Hebraisms of the work; to its parallelisms, a distinct feature of Hebrew poetry; to its constant use of simple connecting particles (kai, de, gar, oti, etc.), the usual articulations of Hebrew sentences; to Greek expressions traceable, as they thought, to wrong renderings from a Hebrew original, etc. Ingenious as these arguments may appear, they prove no more than that the author of the Book of Wisdom was a Hebrew, writing Greek with a distinctly Jewish cast of mind.以证实了这一立场，他们呼吁，希望hebraisms的工作;其并行，一个鲜明的特点，希伯来语诗歌;其持续不断的使用简单连接粒子（启，德，明嘉， oti等） ，一般的articulations希伯来语服刑的;希腊表达迹可循，因为他们的思想，错误的翻译，从原来的希伯来语等独具特色的，因为这些论点，可能会出现，证明他们没有较本书的作者的智慧，是希伯来文，希腊写作与明显的犹太演员的心态。 As far back as St. Jerome (Praef. in libros Salomonis), it has been felt that not Hebrew but Greek was the original language of the Book of Wisdom, and this verdict is so powerfully confirmed by the literary features of the entire Greek text, that one may well wonder that the theory of an ancient Hebrew original, or of any original other than Greek, should have ever been seriously maintained.作为早在圣杰罗姆（ praef.在libros salomonis ） ，它一直认为没有希伯来语，但希腊是原来的语言，这本书的智慧，这判决是如此有力地证实了文学的特点，整个希腊文，即一可能，难怪理论的一个古老的希伯来语原，或任何其他比原来的希腊文，应该有以往任何时候都受到严重的维持。 Of course the fact that the entire Book of Wisdom was composed in Greek rules out its Solomonic authorship.当然事实上，整本书的智慧，组成在希腊的规则其solomonic作者。 It is indeed true that ecclesiastical writers of the first centuries commonly assumed this authorship on the basis of the title of the book, apparently confirmed by those passages (ix, 7, 8, 12; cf. vii, 1, 5; viii, 13, 14, etc.) where the one speaking is clearly King Solomon.它的确教会作家的第一世纪的普遍假设这个作者在此基础上图书的书名，显然证实了这些通道， （九，七，八，十二;比照七， 1 ， 5 ;第八， 13 ， 14 ，等）的地方一讲，显然是所罗门王。 But this view of the matter never was unanimous in the Early Christian Church, and in the course of time a middle position between its total affirmation and its total rejection was suggested.不过，这看问题从来是一致的，在早期基督教教堂，并在这个过程中的时间中的立场之间，其总的肯定和其完全拒绝建议。 The Book of Wisdom, it was said, is Solomon's inasmuch as it is based on Solomonic works which are now lost, but which were known to and utilized by a hellenistic Jew centuries after Solomon's death.这本书的智慧，有人说，是所罗门的，因为它是基于solomonic工程，现正失去，但其中已知和利用由一个希腊的犹太人数百年后，索罗门的死因。 This middle view is but a weak attempt at saving something of the full Solomonic authorship affirmed in earlier ages.这中间的看法是，但弱，企图挽救一些充分solomonic作者肯定在较早的千古罪人。 "It is a supposition which has no positive arguments in its favour, and which, in itself, is improbable, since it assumes the existence of Solomonic writings of which there is no trace, and which would have been known only to the writer of the Book of Wisdom" (Cornely-Hagen, "Introd. in Libros Sacros, Compendium," Paris, 1909, p. 361). “这是一个假设，而没有正面的论据，在其赞成，其中，在本身，是难以琢磨的，因为它假定存在solomonic的著作，这是没有追查，并已众所周知，不仅对作家的本书的智慧“ （ cornely -哈根， ” introd 。在libros sacros ，汇编， “巴黎， 1909年， 361页） 。 At the present day, it is freely admitted that Solomon is not the writer of the Book of Wisdom, "which has been ascribed to him because its author, through a literary fiction, speaks as if he were the Son of David" (Vigouroux, "Manuel Biblique", II, n. 868. See also the notice prefixed to the Book of Wisdom in the current editions of the Douai Version).目前，天，这是自由承认，索罗门是不是作家的这本书的智慧， “已归因于他，是因为它的作者，透过文学的小说，讲作为，如果他的儿子大卫” （ vigouroux ， “曼努埃尔biblique ” ，第二章， 12月31日868 。亦见公告的开头，以这本书的智慧，在目前的版本的杜埃版） 。 Besides Solomon, the writer to whom the authorship of the work has been oftenest ascribed is Philo, chiefly on the ground of a general agreement in respect to doctrines, between the author of Wisdom and Philo, the celebrated Jewish philosopher of Alexandria (d. about AD 40).除了所罗门，作者向谁作者的工作已oftenest归咎于是斐洛，主要是在地面上一种通用的协议，在尊重教义之间，作者的智慧和斐洛，著名的犹太哲学家亚历山大（约四广告40 ） 。 The truth of the matter is that the doctrinal differences between the Book of Wisdom and Philo's writings are such as to preclude a common authorship.事情的真相是，理论之间的分歧这本书的智慧和斐洛的著作等，以排除一个共同的作者。 Philo's allegorical treatment of Scriptural narratives is utterly foreign to the frame of mind of the writer of the Book of Wisdom.斐洛的寓言治疗圣经的叙述是完全陌生的框架的心态，作家的这本书的智慧。 His view of the origin of idolatry conflicts on several points with that of the author of the Book of Wisdom.他认为对的起源，偶像崇拜的冲突，有数点与对本书的作者的智慧。 Above all, his description of Divine wisdom bespeaks as to conception, style, and manner of presentation, a later stage of Alexandrian thought than that found in Wisdom.上述所有，他描述神的智慧bespeaks ，以观念，作风，以及以何种方式介绍，后期亚历山大以为比，发现在智慧。 The authorship of the work has been at times ascribed to Zorobabel, as though this Jewish leader could have written in Greek; to the Alexandrian Aristobulus (second cent. BC), as though this courtier could have inveighed against kings after the manner of the Book of Wisdom (vi, 1; etc.); and finally, to Apollo (cf. Acts 18:24), as though this was not a mere supposition contrary to the presence of the book in the Alexandrian Canon.作者的工作一直处于时代的归因于zorobabel ，虽然这个犹太领导人可以有书面在希腊;向亚历山大阿里斯托布鲁斯（第二。 BC ）的，因为虽然这courtier可以inveighed对国王后的方式，这本书智慧（六，第1节;等） ;最后，阿波罗（参见行为18时24分） ，虽然这并非只是假设相反，在场的这本书，在亚历山大佳能。 All these variations as to authorship prove that the author's name is really unknown (cf. the notice prefixed to Wisdom in the Douay Version).所有这些变化，以著作权证明作者的姓名，实在是未知的（参见该公告的开头，以智慧，在douay版） 。
V. PLACE AND DATE OF COMPOSITION五，地点和日期的组成
Whoever examines attentively the Book of Wisdom can readily see that its unknown author was not a Palestinian Jew, but an Alexandrian Jew.谁认真审查这本书的智慧，随时可以看到，其未知的作者不是一个巴勒斯坦的犹太人，但一亚历山大犹太人。 Monotheistic as the writer is throughout his work, he evinces an acquaintance with Greek thought and philosophical terms (he calls God "the Author of beauty": 13:3; styles Providence pronoia: 14:3; 17:2; speaks of oule amorphos, "the formless material" of the universe, after Plato's manner: 11:17; numbers four cardinal virtues in accordance with Aristotle's school: 8:7; etc.), which is superior to anything found in Palestine.一神教作为作家，是整个他的工作，他证明了一个熟人同希腊思想和哲学的条款（他呼吁上帝“的作者之美” ： 13时03分;风格普罗维登斯pronoia ： 14时03分; 17时02分;谈到oule amorphos “无形物质”的宇宙之后，柏拉图的方式： 11时17分;号码四项基本原则的美德，在按照亚里士多德的学校： 8时07分;等） ，这是优于任何发现，在巴勒斯坦人。 His remarkably good Greek, his political allusions, the local colouring of details, his rebuke of distinctly Egyptian idolatry, etc., point to Alexandria, as to the great centre of mixed Jewish and heathen population, where the author felt called upon to address his eloquent warning against the splendid and debasing Polytheism and Epicurean indifference by which too many of his fellow Jews had been gradually and deeply influenced.他的显着良好的希腊语，他的政治典故，当地填色的细节，他的指责明显埃及偶像崇拜等，指向亚历山大，向伟大的中心混合犹太人和heathen人口，而作者认为呼吁，以解决他雄辩的警告，对灿烂的贬低和多神教和伊壁鸠鲁的冷漠，其中有太多他的同胞犹太人已逐渐深刻的影响。 And this inference from internal data is confirmed by the fact that the Book of Wisdom is found not in the Palestinian, but in the Alexandrian, Canon of the Old Testament.这推理来自内部的数据也证实了一个事实，这本书的智慧，是发现而不是在巴勒斯坦，但在亚历山大，佳能的旧约。 Had the work originated in Palestine, its powerful arraignment of idolatry and its exalted teaching concerning the future life would have naturally secured for it a placed within the Canon of the Jews of Palestine.有工作起源于巴勒斯坦，其强大的提审的偶像崇拜和其崇高的教学中关于今后的生活会很自然的担保，为它放在佳能的犹太人的巴勒斯坦人。 But, as it was composed in Alexandria, its worth was fully appreciated and its sacred character recognized only by the fellow-countrymen of the author.但是，因为它是组成，在亚历山德里亚，其价值得到充分的赞赏和自己的神圣性质只承认由研究员-全国的作者。
It is more difficult to ascertain the date than the place of composition of the Book of Wisdom.这是更难以确定的日期比的地方，组成这本书的智慧。 It is universally admitted that when the writer describes a period of moral degradation and persecution under unrighteous rulers who are threatened with heavy judgment, he has in view the time of either Ptolemy IV Philopator (221-204 BC), or Ptolemy VII Physicon (145-117 BC), for it is only under these depraved princes that the Egyptian Jews had to endure persecution.人们普遍承认，当笔者介绍了一个时期的道德退化和迫害下， unrighteous统治者谁受到威胁与沉重的判断，他在检视的时候，无论是托勒密四philopator （公元前221-204 ） ，或托勒密第七physicon （ 145 -117 BC ）的，因为这是只有在这种腐化王子说，埃及的犹太人不得不忍受迫害。 But it is confessedly difficult to decide which of these two monarchs the author of Wisdom had actually in view.但它是confessedly难以决定，其中这两个君主的作者的智慧，实际上已在检视。 It is even possible that the work "was published after the demise of those princes, for otherwise it would have but increased their tyrannical rage" (Lesêtre, "Manuel d'Introduction", II, 445).它甚至有可能这方面的工作“后发表的消亡那些王子，否则会增加，但其暴虐的愤怒” （ lesêtre ， “曼努埃尔-导言” ，二， 4 45） 。
VI.六。 TEXT AND VERSIONS文字和版本
The original text of the Book of Wisdom is preserved in five uncial manuscripts (the Vaticanus, the Sinaiticus, the Alexandrinus, the Ephremiticus, and the Venetus) and in ten cursives (two of which are incomplete).原文书的智慧，是保存在5 uncial手稿（ vaticanus ， sinaiticus ， alexandrinus ， ephremiticus ，和venetus ）和在10 cursives （其中两个是不完整的） 。 Its most accurate form is found in the Vaticanus (fourth century), the Venetus (eighth or ninth century), and the cursive 68.其最准确的形式被发现在该vaticanus （第四世纪） ， venetus （第八或第九世纪） ，和草书68 。 The principal critical works on the Greek text are those of Reusch (Frieburg, 1861), Fritsche (Leipzig, 1871), Deane (Oxford, 1881), Sweete (Cambridge, 1897), and Cornely-Zorell (Paris, 1910).主要的关键工程对希腊文本是那些reusch （ frieburg ， 1861 ） ，弗里切（莱比锡， 1871 ） ， deane （牛津， 1881 ） ， sweete （剑桥， 1897 ） ，和cornely - zorell （巴黎， 1910 ） 。 Foremost among the ancient versions stands the Vulgate, which presents the Old Latin Version somewhat revised by St. Jerome.其中最主要的古代版本主张该武加大，其中介绍了旧的拉美版本有点修订圣杰罗姆。 It is in general a close and accurate rendering of the original Greek, with occasional additions, a few of which probably point to primitive readings no longer extant in the Greek.这是在一般的密切和准确的绘制原希腊，偶而增补，数，其中可能指向原始读数不再现存在的希腊。 The Syriac Version is less faithful, and the Armenian more literal, than the Vulgate.叙利亚语的版本是少的忠实，和亚美尼亚更多的字面，比武加大。 Among the modern versions, the German translation of Siegfried in Kautzsch's "Apocryphen und Pseudepigraphen des AT" (Tübingen, 1900), and the French version of the Abbé Crampon (Paris, 1905), deserve a special mention.其中的现代版本，德语翻译的齐格弗里德在kautzsch的“ apocryphen und pseudepigraphen万” （蒂宾根大学， 1900 ） ，和法国版的abbé crampon （巴黎， 1905年） ，值得特别一提。
VII.七。 DOCTRINE OF THE BOOK学说的这本书
As might well be expected, the doctrinal teachings of this deutero-canonical writing are, in substance, those of the other inspired books of the Old Testament.作为可能是预期，理论的教诲，这deutero -典型写作是，在本质上，那些其他的灵感书籍的旧约。 The Book of Wisdom knows of only one God, the God of the universe, and the Yahweh of the Hebrews.这本书的智慧，知道的只有一个真主，神，宇宙，和雅巍的希伯来人。 This one God is "He who is" (xiii, 1), and His holiness is utterly opposed to moral evil (i, 1-3).此一上帝是“他是谁” （十三， 1 ） ，和他的成圣是完全反对道德的邪恶（一， 1-3 ） 。 He is the absolute master of the world [xi, 22 (23)], which He has created out of "formless matter" [xi, 18 (17)], a Platonic expression which in no way affirms the eternity of matter, but points back to the chaotic condition described in Genesis 1:2.他是绝对的世界的主人[席， 22 （ 23 ） ] ，这是他创造出“无形的事” [席， 18 （ 17 ） ] ，柏拉图式的表达，这在没有出路申明永恒的事，但点回到混沌状态中描述的成因1:2 。 A living God, He made man after His image, creating him for immortality (ii, 23), so that death entered the world only through the envy of the Devil (ii, 24). 1活着的上帝，他取得了男子后，他的形象，创造他永生（二， 23 ） ，使死亡进入世界，只有通过令人羡慕的魔鬼（二， 24 ） 。 His Providence (pronoia) extends to all things, great and small [vi, 8 (7); xi, 26 (25); etc.], taking a fatherly care of all things (xiv, 3), and in particular, of His chosen people (xix, 20, sqq.).他的普罗维登斯（ pronoia ）延伸到所有的东西，大和小[六，八（ 7 ） ;席， 26 （ 25 ） ;等] ，采取了慈父照顾所有的东西（十四， 3 ） ，特别是对他选择的人（十九，二十， sqq ） 。 He makes Himself known to men through His wonderful works (xiii, 1-5), and exercises His mercy towards them all [xi, 24 (23), xii, 16; xv, 1], His very enemies included (xii, 8 sqq.).他使自己已知的男子通过他的精彩作品（十三， 1月5日） ，和练习，他的怜悯对他们所有[席， 24 （ 23 ） ，第十二章， 16条;十五， 1 ] ，他非常的敌人，包括（十二，八sqq ） 。 The central idea of the book is "Wisdom", which appears in the work under two principal aspects.在中央的构思这本书是“智慧” ，这似乎在工作中下两个主要方面。 In its relation to man, Wisdom is here, as in the other Sapiential Books, the perfection of knowledge showing itself in action.在其有关的男子，智慧是在这里，如同在其他sapiential书籍，完善知识，显示自己在行动上。 It is particularly described as resident only in righteous men (i, 4, 5), as a principle soliciting man's will (vi, 14, sqq.), as within God's gift (vii, 15; viii, 3, 4), and as bestowed by Him on earnest suppliants (viii, 21-ix).特别是形容为驻地只有在正义的男子（一， 4 ， 5 ） ，作为一项原则，征求以人的意志（六， 14 ， sqq ） ，作为与上帝的礼物（第七章， 15人;第八， 3 ， 4 ） ，作为恩赐，他就认真suppliants （八， 21 -九） 。 Through its power, man triumphs over evil (vii, 30), and through its possession, one may secure for himself the promises of both the present and the future life (viii, 16, 13).通过其权力范围内，男子战胜邪恶（七， 30 ） ，并通过其拥有的，有人可能会争取自己的承诺，双方当前和今后的生活中（八， 16 ， 13 ） 。 Wisdom is to be prized above all things (vii, 8-11; viii, 6-9), and whoever despises it is doomed to unhappiness (iii, 11).智慧是要珍贵的上述所有的东西， （七，八月十一日;八， 6月9日） ，和谁蔑视，是注定要不满（三， 11 ） 。 In direct relation to God, Wisdom is personified, and her nature, attributes, and operation are no less than Divine.在直接关系的上帝，智慧，是人格化，和她的性质，属性和运作是不低于神。 She is with God from eternity, the partner of His throne, and the sharer of His thoughts (viii, 3; ix, 4, 9).她是与上帝从永恒的，合伙人，他的宝座，并分享他的思考（八，三;第九， 4 ， 9 ） 。 She is an emanation from His glory (vii, 25), the brightness of His everlasting light and the mirror of His power and goodness (vii, 26).她是一个释放，从他的荣耀（七， 25 ） ，亮度为他的永恒的光，照镜子，他的权力和善良（第七章， 26条） 。 Wisdom is one, and yet can do everything; although immutable, she makes all things new (vii, 27), with an activity greater than any motion (vii, 23).智慧是其中一个，但可以做的一切;虽然一成不变的，她使所有的东西，新（第七章， 27条） ，与一个更大的活动比任何议案（第七章， 23条） 。 When God formed the world, Wisdom was present (ix, 9), and she gives to men all the virtues which they need in every station and condition of life (vii, 27; viii, 21; x, 1, 21; xi).当上帝，形成了世界，智慧是目前的（九，九） ，她给人的男子所有的美德，他们需要在每个车站的条件和生活（第七章， 27条;第八， 21个; X的1月， 21个;十一） 。 Wisdom is also identified with the "Word" of God (ix, 1; etc.), and is represented as immanent with the "Holy Spirit", to whom a Divine nature and Divine operations are likewise ascribed (i, 5-7; vii, 22, 23; ix, 17).智慧是还确定了与“字”上帝（九，一;等） ，并派代表作为内在与“圣灵” ，其中的神性和神圣的行动也同样归因于（一， 5月7日;第七， 22日， 23日;第九， 17条） 。 Exalted doctrines such as these stand in a vital connection with the New Testament revelation of the mystery of the Blessed Trinity; while other passages of the Book of Wisdom (ii, 13, 16-18; xviii, 14-16) find their fulfilment in Christ, the Incarnate "Word", and "the Wisdom of God".崇高的教义，如这些立场，在一个重要的方面与新约圣经的启示之谜之三一，而其他通道，这本书的智慧（二， 13日， 16日至18日;十八， 14日至16日）找到自己的履行在基督肉身的“字”和“上帝的智慧” 。 In other aspects too, notably with regard to its eschatological teaching (iii-v), the Book of Wisdom presents a wonderful preparation to the New Testament Revelation.在其他方面太，尤其是关于其eschatological教学（三-五） ，这本书的智慧，提出了一种美好的准备，新约圣经的启示。 The New Testament writers appear perfectly familiar with this deutero-canonical writing (cf. Matt., xxvii, 42, 43, with Wis., ii, 13, 18; Rom., xi, 34, with Wis., ix, 13; Eph., vi, 13, 17, with Wis., v, 18, 19; Heb., i, 3, with Wis., vii, 26; etc. It is true that to justify their rejection of the Book of Wisdom from the Canon, many Protestants have claimed that in viii, 19-20, its author admits the error of the pre-existence of the human soul. But this incriminated passage, when viewed in the light of its context, yields a perfectly orthodox sense.新约圣经作者似乎完全熟悉这个deutero -典型写作（参见马特，二十七， 42 ， 43 ，与美国威斯康星州一，二，十三，十八;光碟，第十一，第34条，与美国威斯康星州，第九，第13条;以弗所书，六， 13 ， 17 ，与美国威斯康星州，五， 18日， 19日; heb 。 ，我， 3 ，与美国威斯康星州，第七章， 26条;等，这是事实，以证明他们不接受这本书的智慧，从佳能，许多新教徒声称，在八， 19日至20日，其作者也承认错误前存在的人类灵魂。不过，这incriminated通过，检视时，在考虑到其背景下，收益率一个完全正统的意识。
Publication information Written by Francis E. Gigot.出版的资料，撰写的弗朗西斯e. gigot 。 Transcribed by Thomas M. Barrett.转录由托马斯米巴雷特。 Dedicated to the Christian judges through the ages The Catholic Encyclopedia, Volume XV.专为基督教法官通过年龄天主教百科全书，货量十五。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1912. nihil obstat ， 1912年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
(Catholic commentators are marked with an asterisk *.) GRIMM (Leipzig, 1860); SCHMID (Vienna, 1865); * GUTBERLET (Munster, 1874); BISSELL (New York, 1880); DEAN (Oxford, 1881); *LESETRE (Paris, 1884); FARRAR (London, 1888); SIEGFRIED (Tubingen, 1890); ZUCKLER (Munich, 1891); *CRAMPON (Paris, 1902); ANDRE (Florence, 1904); *CORNELY-ZORRELL (Paris, 1910). （天主教评论标有星号* ） ，格林（莱比锡， 1860 ） ;施密德（维也纳， 1865 ） ; * gutberlet （明斯特， 1874 ） ;比斯尔（纽约， 1880 ） ;院长（牛津， 1881 ） ; * lesetre （巴黎， 1884 ） ; farrar （伦敦， 1888 ） ;齐格弗里德（蒂宾根， 1890 ） ; zuckler （慕尼黑， 1891 ） ; * crampon （巴黎， 1902 ） ;安德烈（佛罗伦斯， 1904 ） ; * cornely - zorrell （巴黎， 1910 ） 。
ARTICLE HEADINGS:文章标题：
Contents of the Book.的内容，这本书。
Hellenistic Passover Haggadah.希腊逾越节haggadah 。
Wonders of the Exodus.奇观外流。
The Folly of Idolatry.愚蠢的偶像崇拜。
Plagues upon Egypt.瘟疫后，埃及。
Authorship and Date.作者和日期。
Apocryphal book written in Alexandria about the middle of the first century BC That it was composed in Greek by an Alexandrian Jew has been conclusively shown by Freudenthal ("JQR" iii. 722-753).猜测写的书在亚历山德里亚约中的公元前一世纪，这是在希腊组成，由一亚历山大的犹太人已得出结论显示，弗赖登塔尔（ “ jqr ”三。 722-753 ） 。 The book has neither an introductory verse nor a regular conclusion.这本书并没有介绍韵文，也不是经常性的结论。 In fact, it consists of three independent parts which have no real connection, and which treat of subjects altogether different, a fact clearly recognized by Bretschneider, Eichhorn, and others, but disputed by Grimm ("Kurzgefasstes Exegetisches Handbuch zu den Apocryphen des Alten Testaments," vi. 9-24, Leipsic, 1860) and his followers.事实上，它包括三个独立部分，有没有真正的连接，其中治疗的科目完全不同，一个事实，明确地承认bretschneider ，艾希霍恩，和其他人，但有争议的，由格林（ “ kurzgefasstes exegetisches handbuch祖书斋apocryphen万alten testaments “六， 9月24日， leipsic ， 1860年）和他的追随者。
Contents of the Book.的内容，这本书。
The first six chapters of Wisdom form an address to the rulers of the earth (i. 1; comp. iii. 8; vi. 1-2, 9, 21).第一六个章节的智慧，形成一个地址，以统治者的地球（一，一;可比。三，八;六， 1月2日， 9 ， 21 ） 。 They accentuate the necessity of wisdom as indispensable to rulers (i. 6, vi. 9-25), although they are chiefly directed against the Epicureans, the ungodly who deny immortality, indulge in lust and incest, and mock the righteous and the learned, who in their turn upbraid them for their lawlessness and licentiousness (ii. 1-16).他们加剧的必要性，智慧的不可缺少的统治者（一，六，六， 9月25日） ，虽然他们主要是针对epicureans ， ungodly谁否认不死，沉迷于欲望和乱伦，和模拟的正义和教训，谁在轮到upbraid对他们的无法无天和licentiousness （ ii. 1月16日） 。 In contrast with them the "saints" (Ḥasidim) whom they expose to torture (ii. 19, iii. 1) and to a martyr's death (iii. 2) are called "sons of God," initiated into His mystery, promised an inheritance in eternal life (i. 14; ii. 13, 21, 23; iii. 4, 15; iv. 1; v. 15) like Enoch (iv. 10-16), and assured of a crown of glory in the world to come (v. 16).相反，与他们的“圣人” （ ḥasidim ）他们揭露酷刑（ ii. 19日，三， 1 ）和一个烈士的死亡（ iii. 2 ）被称为“神的儿子， ”主动到他的奥秘，承诺继承在永恒的生命（一14 ;二， 13日， 21日， 23岁;三，四，十五;四，一;诉15 ）一样，尹万良（ iv. 10月16日） ，并保证一个官方的光荣，在未来世界（五16 ） 。 Finally, wisdom is introduced in vi.最后，智慧，介绍了在六。 9-25 as the speaker, and as the one who bestows the divine kingdom and confers immortality (vi. 20-21); whereas sin brings death, since "through envy of the devil came death into the world" (ii. 24). 9月25日，作为议长，并作为一个谁赋予的神圣英国和赋予不朽（ vi. 20日至21日） ;而单仲偕带来死亡，因为“透过令人羡慕的魔鬼来到死亡融入世界” （ ii. 24 ） 。 The second part (ch. vii.-ix. 17) contains an address of King Solomon, relating how his life was guided solely by wisdom, and closing with a prayer offered by him to God that he might obtain her.第二部分（ ch. vii.-ix. 17 ）包含一个地址所罗门王的，有关如何他的生命为指导，纯粹是由智慧，并关闭与祈祷所提供的，他向上帝表示，他可能得到她。 Here wisdom is represented as a mystic power which imparts not only knowledge of all mysteries and the spirit of prophecy (vii. 17-21, 27), but even immortality (viii. 13), while it is also a cosmic force invested with twenty-one divine attributes, this number being either a triple multiple of seven, or, if originally twenty-two instead of twenty-one, corresponding to the twenty-two letters of the Greek alphabet (vii.22-23).这里的智慧是代表作为一个神秘的权力imparts不仅知识所有的奥秘和精神的预言（ vii. 17日至21日， 27日） ，但即使不死（ viii. 13 ） ，而这也是一个宇宙的力量投资20 -一神的属性，这个数目正在无论是三重的倍数， 7 ，或者，如果原来的22而不是01年，相应的到2002年借用希腊字母（ vii.22 - 23 ） 。 At the same time, wisdom, as in the Platonic system, is believed to teach the four cardinal virtues of temperance, prudence, justice, and fortitude (viii. 7).在同一时间内，智慧，如在柏拉图的制度，被认为是教导四项基本原则的美德，节制，审慎，正义，和毅力（ viii. 7 ） 。 The prayer of Solomon refers to the heavenly tabernacle prepared from the beginning, and to his own predestination (ix. 7-8; see Preexistence).祷告所罗门是指天上的幕准备从一开始，和他自己predestination （ ix. 7月8日;见preexistence ） 。 Wisdom is described as a cosmic principle dwelling on the throne of glory next to God, and as knowing and designing all things (ix. 1, 4, 10), being identical with the creative Word (ix. 1) and the Holy Spirit (ix. 17).智慧是被形容为宇宙的原则，对住宅的宝座，未来的荣耀上帝，并作为认识和设计所有的东西（ ix. 1日， 4日， 10 ） ，被一致与创造性字（ ix. 1 ）和圣灵（九， 17段） 。
Hellenistic Passover Haggadah.希腊逾越节haggadah 。
While these two portions of the book form a unity to some extent, and probably gave the entire work its title of "Wisdom of Solomon," the last section (ix. 18-xix. 22) is devoid of all connection with what precedes.虽然这两个部分的这本书，形成团结，在一定程度上，并可能给整个工作，其标题“的智慧，所罗门， ”最后一节（ ix. 18 -十九22 ）是缺乏所有涉嫌与什么的先导。 The speaker is no longer Solomon, but the author or the saints (xvi. 28, xviii. 6 et passim), who recite the history of Israel's redemption from Egypt and other enemies.议长不再是所罗门，但作者或圣人（ xvi. 28日，十八，六等各处） ，谁朗诵以色列历史上的赎回从埃及和其他敌人。 In like manner, the words are not addressed to the kings of the earth (ix. 18; x. 20; xi. 4, 9, 17, 21; et passim), but to God, the deliverer from the Red Sea.在喜欢的方式进行，换言之是不给国王的地球（ ix. 18岁;十，第20条;十一。 4 ， 9 ， 17 ， 21 ;等各处） ，但神，送从红海。 The whole appears on close observation to be part of a Passover Haggadah recited in Egypt with reference to Gentile surroundings, and it accordingly abounds in genuine haggadic passages of an ancient character.整个看来，就密切观察到的一个组成部分逾越节haggadah背诵在埃及与参考詹蒂莱周围的环境，和它相应的比比皆是，在真正的haggadic通道，一个古老的性格。 The tenth chapter serves as a connecting-link between the Solomonic Wisdom-book and this Passover-Haggadah fragment, and must, therefore, be taken with the last verse of the ninth chapter and the first of the eleventh, in both of which wisdom forms the theme.第十章充当连接-之间的联系solomonic智慧书，这逾越节- haggadah片段，因此，必须采取与去年新诗的第九章和首先第十一届，在这两项研究的智慧形式主题。 Here, however, it has nothing in common with the Solomonic wisdom, which, enabling the king to penetrate into all the mysteries of heaven and earth, to study the world of the spirits, and to learn the virtues of stones and roots, thus came very close to the Platonic wisdom (vii. 17-26).在这里，然而，它并没有共同与solomonic的智慧，这使国王渗透到所有的奥秘天地，研究世界的精神，和学习的美德，石块和根源，从而来非常接近了柏拉图式的智慧（ vii. 17-26 ） 。 The wisdom of the haggadist is exclusive and hostile to the Gentile world, rather than cosmopolitan and broad, saving only the righteous and bringing ruin upon the wicked (ix. 18, x. 1-21).智慧的haggadist是排斥和敌视向詹蒂莱世界，而非大都会和广泛，节能，只有正义和实现破产后，恶人（ ix. 18个，十， 1月21日） 。 From this point of view the lives of the Patriarchs are recounted to lead up to the story of the Exodus.从这个角度来看，生命的patriarchs是重新带领最多的故事外流。 Wisdom taught Adam to rise from his fall by repentance (comp. "Vita Adæ et Evæ," viii.; Pirḳe R. El. xx.); but it caused Cain and his generation to perish (x. 1-3).智慧教授亚当上升，从他的下降悔改（ comp. “简历adæ等evæ ， ”八。 ; pirḳe r.下午。 XX条） ;但它造成的该隐和他的一代人亡（十1-3 ） 。 It saved Noah, Abraham, and Lot, but brought lasting doom upon the offenders (x. 4-9).它保存的诺亚，亚伯拉罕，和很多，但带来持久的厄运后，罪犯（十4-9 ） 。 It showed Jacob the kingdom of God in the vision of the ladder (comp. Gen. R. lxviii. 16; Targ. Yer. to Gen. xxviii. 12) and gave him victory over all his pursuers (x. 10-12).这表明雅各上帝的王国视野中的阶梯（ comp.将军r. lxviii 。 16 ; targ 。 yer 。中将二十八。 12 ）和给了他战胜他的所有追求（十， 10月12日） 。 It preserved Joseph the righteous from sin, went with him into the pit and the prison, and raised him to the throne and to glory, but covered his detractors with shame (x. 13-15).它保留了约瑟夫的正义从单仲偕，到与他到基坑和监狱，并提出他的宝座，并荣耀，但他所涵盖的诋毁与耻辱（十13-15 ） 。 It delivered Israel from its heathen oppressors, entered into the soul of Moses, enabling him to work all his miracles before Pharaoh, and, in the shape of a protecting pillar of cloud by day and of an illuminating fire by night, guided the people through the wilderness and through the Red Sea, while it drowned the Egyptians and cast them up again from the deep to enrich the Israelites with the spoils that floated upon the water (x. 15-20; comp. Mek., Beshallaḥ, 6; Targ. Yer. to Ex. xiii. 21; xv. 12, 20; Josephus, "Ant." ii. 16, § 6).它发表的以色列从heathen压迫者，进入的灵魂，郑慕智，使他的工作，他所有的奇迹之前，法老王，并在形状，一保护的支柱，云白天和一个有启发性的消防夜晚，引导人民群众通过旷野和渡过红海，而溺毙的埃及人和投起来，再从深，以丰富以色列人与赃物认为，浮动后，水（十15-20 ;可比。人民圣战者组织， beshallaḥ ，六; targ 。 yer 。当然。十三， 21个;十五。 12 ， 20 ;约瑟夫， “蚂蚁” 。二， 16 ， § 6 ） 。 It also opened the mouths of the dumb so that they joined in the song of the people in praise of God at the Red Sea (x. 21; comp. Mek. to Shirah [Song of Moses], 1), and it prospered the work of Moses in the wilderness (xi. 1-4).它也打开了口的哑巴，让他们加入在这首歌的人在赞美上帝，在红海（十， 21个;可比。人民圣战者组织。 shirah [宋摩西] ， 1 ） ，它繁荣了工作摩西在旷野（ xi. 1-4 ） 。
Wonders of the Exodus.奇观外流。
This section is followed (xi. 5-xix. 21) by a haggadic discourse in the form of a prayer of thanks-giving on the Egyptian plagues and other miracles connected with the Exodus, obviously to be recited on the eve of the Passover (xviii. 6-9; comp. Josephus, "Ant." ii. 16, § 4; Book of Jubilees, xlix. 2-6).本节其次是（ xi. 5 - 19 。 21 ）由haggadic的话语形式的祈祷感谢给予对埃及瘟疫和其他的奇迹与出埃及记，显然要背诵前夕就逾越节（十八， 6月9日;可比。约瑟夫， “蚂蚁” 。二， 16 ， § 4 ;书jubilees ， xlix 。 2月6日） 。 The fundamental principle of the ancient Haggadah is that God metes out the perfect justice expressed by the Rabbis in the phrase "middah keneged middah" (= "measure for measure"), so that the book declares: "Wherewithal a man sinneth, by the same also shall he be punished" (xi. 16).的基本原则，古代haggadah是上帝metes出完美的正义所表达的拉比在“ middah keneged middah ” （ = “措施，措施” ） ，所以这本书宣称： “必要的一名男子sinneth ，由同时，也应受到惩罚，他“ （ xi. 16 ） 。 This was applied to the Egyptians with reference to Ex.这是适用于埃及人与参考前。 xviii.十八。 11 (see Targum ad loc.; Soṭah 11d). 11条（见尔广告同上。 ; soṭah 11d ） 。 Here, however, the haggadist goes so far as to maintain that the very thing which proved an instrument of vengeance to the Egyptians became a means of safety for Israel (xi. 5).在这里，不过， haggadist云到目前为止，以保持这非常的事证明了的一种手段报复，以埃及人成为一种手段，安全为以色列（ xi. 5 ） 。 The water in which the Israelitish children were to be drowned was turned to blood for the parched Egyptians, while it flowed forth from the rock to quench the thirst of the children of Israel in the desert (xi. 4-7).水在其中israelitish儿童被淹死拒绝血液为干枯埃及人，而流向，提出了从岩石中，以解渴渴望的儿童，以色列在沙漠中（ xi. 4月7日） 。 In like manner, the animals worshiped by the Egyptians became the source of terror and harm to them (xi. 15-19, xii. 24-27); "for these [the Israelites] thou didst admonish and try, as a father: but the other [the Egyptian people], as a severe king, thou didst condemn and punish" (xi. 10), even though God loves all His creatures, and waits for the repentance of the sinner because He is the lover of souls (xi. 24-xii. 2).在喜欢的方式进行，动物崇拜由埃及人成了恐怖的根源和危害，向他们（ xi. 15日至19日，十二， 24日至27日） ; “这些[以色列人]你者，告诫和尝试，作为一名父亲：但其他[埃及人民] ，作为一个严重的国王，你者，谴责和惩罚“ （ xi. 10 ） ，即使上帝爱他的所有生物，等待忏悔的罪人，因为他是情人的灵魂（十一， 24 - 12 2 ） 。 The real cause of the doom of such Gentile nations as the Canaanites was their commission of the capital sins of idolatry and murder (xii. 4-7; comp. Sibyllines, i. 150, 178; iii. 36-40, 585-605, 761-764; et passim).真正的原因的厄运这种詹蒂莱联合国作为canaanites是他们委员会的资本捷联惯导系统的偶像崇拜和谋杀（ xii. 4月7日;可比。 sibyllines ，一， 150 ， 178 ;三， 36-40 ， 585-605 ， 761-764 ;等各处） 。 Yet even they were given time for repentance; wherefore God sent the wasps before Israel to destroy the Canaanites gradually, instead of killing them all at once (xii. 8-11; comp. Ex. xxiii. 28; Soṭah 36a); for God blends mercy with justice, to teach "that the just man should be merciful" (xii. 19; comp. i. 6), and unrepentant Egypt was thus severely punished until she acknowledged the God she had denied (xii. 27).然而，即使给他们时间，有悔罪; wherefore上帝派遣蜂之前，以色列摧毁canaanites逐步，而不是杀害他们一次全部（ xii. 8月11日;可比。特惠。二十三。 28 ; soṭah 36A条） ;上帝共混物的慈悲与公义，教“ ，该名男子只是应仁慈” （ xii. 19日;可比。一， 6 ） ，死不悔改的埃及，因此予以严惩，直至她承认上帝，她已否认（ xii. 27 ） 。
The Folly of Idolatry.愚蠢的偶像崇拜。
Egyptian (and Greek) idolatry is declared (xiii. 1-10) to be far less excusable than Babylonian star-worship, and it is therefore derided (xiii. 11-19) in terms borrowed from Isa.埃及（与希腊）偶像崇拜是宣布（ xiii. 1月10日）要少得多情有可原，比巴比伦的明星崇拜，因此，这是讥讽（ xiii. 11月19日）在条款借来的，由伊萨。 xliv.四十四。 13-20. 13-20 。 Idolatry was first introduced by the giants who were descended from the fallen angels.偶像崇拜中首次引入由巨人谁的后裔分别从堕落的天使。 Its purposes were corruption and fornication (xiv. 1-13); it owed its hold on mankind to the honor paid the images of dead sons (xiv. 14-21; comp. Book of Jubilees, xi. 4; Bezold, "Die Schatzhöhle," p. 31), and it led to murder, adultery, theft, and perjury (xiv. 22-31).其目的是腐败和私通（ xiv. 1月13日） ;它拖欠其持有对人类的荣誉付出了图像死亡父子（ xiv. 14-21 ;可比。图书的jubilees ，十一，四; bezold ， “死schatzhöhle ， “第31页） ，它导致了谋杀，通奸，盗窃，以及做伪证（ xiv. 22-31 ） 。 Knowledge of God alone guides to righteousness and immortality, while the enemies (the Romans and the Greeks of Alexandria, as well as the Egyptians)who hold Israel in subjection are termed foolish image-worshipers (xv. 1-15; comp. Ps. cxv., recited on the eve of the Passover).知识只有上帝指南正义和永生，而敌人（罗马和希腊的亚历山大，以及埃及人）谁认为以色列在受到被称为愚蠢的形象-信徒（ xv. 1月15日;可比。常任秘书长。 cxv ，背诵前夕就逾越节） 。 The Egyptian animal-worship again suggests to the haggadist the idea that while the beasts became a torment to Egypt, the quail became nourishing food for the people of God (xvi. 1-4); and though the serpents bit the Israelites in the wilderness, they were in the end a sign of salvation for them, admonishing them to look to God as the savior whose word heals all (xvi. 5-12; comp. RH iii. 8c).埃及的动物崇拜再次表明，向haggadist的想法，而兽成为折磨，以埃及，鹌鹑，成为滋补食品，为人民的神（ xvi. 1月4日） ;和虽然serpents位以色列人在旷野，他们在年底的迹象，拯救他们，告诫他们照顾，以上帝的救星，其字愈合所有（ xvi. 5月12日;可比。铑三。 8C条） 。 The fire which fell with both the hail and the rain (Ex. ix. 24; Tan., Wayera, ed. Buber, p. 22), as well as in the sea (Ex. xiv. 24; Targ. Yer. ad loc.; Josephus, "Ant." ii. 16, § 3), like the fire which would not destroy the frogs in the oven (xix. 21; Pes. 53b), manifested the wondrous power of God (xvi. 16-19).消防下跌与冰雹和暴雨（例如九。 24 ;火炭， wayera ，教育署。布伯，第22页） ，以及在海中（例如：十四。 24 ; targ 。 yer 。广告同上。 ;约瑟夫， “蚂蚁” 。二， 16 ， § 3 ） ，如消防，不会破坏青蛙在烤箱（ xix. 21个; PES的。 53b ） ，表现出令人惊奇上帝的力量（ xvi. 16 - 19 ） 。 On the other hand, the manna, which fell like hoar frost and was flavored to suit every wish and taste, did not melt in the heat of the wilderness, but disappeared under the first rays of the sun that the people might offer their praise early in the morning (comp. Yoma 75a; Targ. Yer. to Ex. xvi. 21; Mek., Wayassa', 4 [ed. Weiss, p. 58a]; for the Essene prayer at sunrise see Josephus, "BJ" ii. 8, § 5; Ber. 9b; and comp. Essenes).在另一方面，甘露醇，下跌一样， hoar霜冻和风格，以适应每一个愿望和味道，没有融化在热旷野，但消失，根据第一线的太阳，该人可能提供他们的赞美初在早上（ comp. yoma 75 A条; targ 。 yer 。当然。十六，二十一;人民圣战者组织， wayassa ' ， 4 [教育署。魏斯，第58 A条] ;为厄祈祷在日出见约瑟夫， “北京”二。 8 ，第5条;误码率。 9B条;可比。 essenes ） 。
Plagues upon Egypt.瘟疫后，埃及。
The Egyptian plague of darkness, in striking contrast to the light in the houses of the children of Israel (Ex. x. 21-23), is declared to have been a punishment for their imprisonment of the Israelites, the future bearers of the light of the Law, and for their pride in their intellectuality, besides being a token of their future doom (xvii. 1-xviii. 4).埃及鼠疫的黑暗，在鲜明的对比，以因应在住宅的儿童以色列（例如：十， 21日至23日） ，宣布已惩罚他们的监禁以色列人，未来旗手的轻该法，并为他们感到自豪，他们的智力，除了象征自己未来的厄运（ xvii. 1 - 18 4段） 。 The last plague, the death of the first-born, was the punishment for the intended murder of the Israelitish children (xviii. 5).最后鼠疫，死亡的第一出生的，被处罚为有意谋杀的israelitish儿童（ xviii. 5 ） 。 This same night of watching proved to be the doom of the Egyptians and the election of Israel, so that on the one side resounded cries of lamentation, and on the other were heard songs of thanksgiving (xviii. 7-17).这同一天晚上看证明是末日的埃及和以色列的选举，所以，就在一方resounded的呼声， lamentation ，以及对其他被听到的歌在感恩节（ xviii. 7月17日） 。 The almighty "Word" carried the sword of death throughout Egypt, and by this same power Aaron, with his robe, his breastplate, and his diadem decked with divine mysteries, subdued the angel of death (xviii. 20-25).万能的“词语”进行剑死亡的整个埃及，和由这同样的权力亚伦，与他的长袍，他breastplate ，和他的diadem加盖，与神的奥秘，制服死亡天使（ xviii. 20-25 ） 。 Finally, the destruction of the Egyptians in the Red Sea is described as a renewal of the miracle of Creation (xix. 1-6), since out of the sea rose a green field (comp. Targ. Yer. to Ex. xv. 19).最后，销毁埃及人在红海是被形容为重建的奇迹创造（ xix. 1月6日） ，因为出于对海上升一个绿色领域（ comp. targ 。 yer 。当然。十五。 19 ） 。 The Egyptians had been more brutal in their treatment of the strangers than had the inhospitable Sodomites, thus accounting for the severity of their punishment (xix. 13-22).埃及人已更残酷的在其治疗的陌生人超过了荒凉sodomites ，从而为会计的严重性，他们的处罚（ xix. 13日至22日） 。 Here the Haggadah breaks off abruptly.在这里， haggadah休息，小康突然。
Authorship and Date.作者和日期。
It is evident that these three parts, or at least the first two (i.-ix., x.-xix.), can not have emanated from the same author, for neither the style nor the views can be ascribed to one and the same person.很显然，这三个部分，或至少头两个（ i.-ix. ，十-十九） ，不能有出自同一作者，既不是作风，也不是的意见，可以归因于一和为同一人。 This leads to the supposition that the original Wisdom of Solomon and the Passover-Haggadah fragment were probably joined together and then treated as one book.这导致假设认为原来的智慧，所罗门和逾越节- haggadah片段可能是一起，然后当作一本书。 Grätz ("Gesch." 4th ed., iii. 382-385, 611-613) finds in the work allusions to the apotheosis of Caligula (38-40 CE), but the deification of the Ptolemies goes back to Egyptian custom. grätz （ “ gesch ”第四教育署，三。 382-385 ， 611-613 ）发现，在工作中暗示的典范古拉（ 38-40行政长官） ，但神化的ptolemies可以追溯到埃及习俗。 Ch.的CH 。 ii.二。 and iii.和第三。 refer to Jewish converts, not to Greeks in Alexandria.是指犹太转换，而不是希腊人在亚历山德里亚。 The character of the book as regards the creative Wisdom, Word, and Spirit indicates a stage prior to the Philonic system, and the Biblical story shows a haggadic form still fresh and not yet compressed into a rigid system, as in Philo (see Siegfried, "Philo von Alexandria," pp. 22-24, Jena, 1875).性格图书至于创造性的智慧，一句话，和精神，表明一个阶段，之前向philonic系统，以及圣经故事显示了haggadic形式犹在耳，和尚未压缩成一个僵化的制度，作为在斐洛（见齐格弗里德， “斐洛冯亚历山大， ”页。 22-24日，耶拿， 1875年） 。 The apostle Paul (see Grafe, "Das Verhältniss der Paulinischen Schriften zur Sapientia Salomonis," Freiburg-im-Breisgau, 1892; comp. also Saul of Tarsus), the author of the Epistle to the Hebrews (Heb. i. 3, iv. 12; comp. Wisdom vii. 22, 26), and others have drawn from the Book of Wisdom.使徒保罗（见grafe ， “之verhältniss明镜paulinischen schriften zur sapientia salomonis ， ”弗赖堡-即时通讯-布赖斯高， 1892年;可比。还娑罗双树的塔尔苏斯） ，作者的书信，以希伯来（希伯来书一，三，四。 12 ;可比。智慧七。 22 ， 26 ） ，和其他人得出的这本书的智慧。 This places the date of the book, or at least that of the first part, with certainty in the first century BC A Hebrew translation of the Wisdom of Solomon is mentioned by Naḥmanides in the preface to his commentary on the Pentateuch.这个地方的日期，这本书，或至少是第一部分，肯定，在公元前一世纪一希伯来语翻译的智慧，所罗门是所提到的naḥmanides在序文中他的评论就pentateuch 。 A Hebrew version with a commentary was published by Hartwig Wessely (Berlin, 1780), and a German translation with notes, valuable for the references to rabbinical literature, was made by M. Gutmann (Altona, 1841). 1希伯来语版的一篇评论发表了hartwig wessely （柏林， 1780 ） ，和德语翻译与注释，宝贵的提述，犹太教文学，是由米古特曼（阿， 1841年） 。
Kaufmann Kohler考夫曼科勒
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
For the extensive literature see Schürer, Gesch.为广泛的文献见schürer ， gesch 。 3d ed., iii.三维版，三。 377-383. 377-383 。 The chief editions, besides that contained in Fritzsche's Apocryphi Grœci, are: Reusch, Liber Sapientiœ Grœce, Freiburg-im-Breisgau, 1858; Deane, Book of Wisdom, Oxford, 1881.行政版，除了包含在fritzsche的apocryphi grœci ，分别为： reusch ， liber sapientiœ grœce ，弗赖堡-即时通讯-布赖斯高， 1858年; deane ，书的智慧，牛津大学， 1881 。 On the question of the original language see Margoliouth, Was the Book of Wisdom Written in Hebrew?关于这个问题的原文见马戈柳思，是这本书是智慧的书面希伯来文？ in JRAS 1890, pp.在工作相关津贴的1890年，页。 263 et seq.; answered by Freudenthal, What Is the Original Language of the Wisdom of Solomon? 263条及以下各条。 ;回答弗赖登塔尔，什么是原文的智慧，所罗门？ in JQR iii.在jqr三。 722-753.K. 722 - 753.k 。
This subject presentation in the original English language这个课题介绍，在原有的英语语言
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html