By Renate Egger-Wenzel, Karin Schöpflin, Johannes Friedrich Diehl

Als Festgabe für den Salzburger Alttestamentler Friedrich V. Reiterer zur Vollendung des sixty five. Lebensjahres, dessen Forschung biblischer Weisheitsliteratur vor allem dem Buch Ben Sira gewidmet ist, überreichen Kollegen und Schüler einen Strauß von Untersuchungen, die die Interessengebiete des Jubilars beleuchten: Neben Ben Sira wird die Rolle der Weisheit in weiteren spätbiblischen Schriften, in zwischen- und neutestamentlichen Texten untersucht.

As a commemorative reward for the sixty fifth party of the Salzburgian outdated testomony student Friedrich V. Reiterer, whose examine on Biblical knowledge literature has been dedicated essentially to the booklet of Ben Sira, his colleagues and scholars provided him with this “bouquet” of reports regarding Professor Reiterer’s components of curiosity. as well as Ben Sira, those reviews study the half performed by way of knowledge in next Late-Biblical texts, and in intertestamental and New testomony texts.

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18–24)43 For the parallels to the three passages listed in the following table, see WITHERINGTON, Sage, 135–138. Note that the textual accounts of Dio Chrysostom and Epictetus postdate the first century CE. 311–13 (slightly altered); cf. DOWNING, Cynics, 141–142. 42 Jeremy Corley Come (proselthete) to me, you who desire me [= Wisdom] (24:19) Draw near to me, uninstructed ones ... Put your neck under the yoke, and let your soul receive instruction; it is to be found nearby. See (idete) with your own eyes that I toiled little and found for myself much rest (51:23, 26–27) Come to me, all you that are toiling (pantes hoi kopiçntes) and have been overburdened (pephortismenoi), and I will cause you to rest.

929. Tracing Wisdom From Sirach to the Gospels 39 The criterion of interpretability is clearly satisfied here, since it is widely accepted that John’s idea of logos shares some aspects of the biblical figure of Wisdom (cf. Job 28; Prov 8:22–31). 38 To be sure, the Johannine prologue is not the earliest text to identify someone (here the incarnate Logos) as embodying the God-given wisdom described in Sirach 24. 40 Moreover, in Sirach 24 the figure of Wisdom (grammatically feminine) is a creature: “Before the age, from the beginning, he created me” (Sir 24:9), even though she seems to have a role in God’s creative activity (Sir 24:3–6),41 but by contrast, in John’s prologue the Logos (grammatically masculine) is equated with God (John 1:1), while also playing a part in creation: “All things came to be through him” (John 1:3).

Liber Iesu filii Sirach sive Ecclesiasticus hebraice secundum codices nuper repertos vocalibus adornatus addita versione latina cum glossario hebraico-latino, Freiburg im Breisgau: Herder, 1905. , Das Buch Jesus Sirach oder Ecclesiasticus. : Aschendorff, 1913. , Ben Sira and Qumran, in PASSARO, A. / BELLIA, G. ), The Wisdom of Ben Sira. Studies on Tradition, Redaction, and Theology, DCLS 1, Berlin / New York: Walter de Gruyter, 2008, 79–118. RAHLFS, A. ), Septuaginta. Id est Vetus Testamentum graece iuxta LXX interpretes edidit Alfred Rahlfs, Stuttgart: Deutsche Bibelgesellschaft, 1979.

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