![]() ![]() The Wisdom of Solomon seems to push the idea that wisdom is leads you to righteousness without it you will continue towards sin, death, and your self-made demise, but in fear of the LORD and in turn wisdom, you can move towards righteousness by the influence of the spirit of Wisdom. ![]() Sophia cannot be with those who are unrighteous and instead dwell with those who fear God and search for her (Wis 1:4-5). Wisdom and the search for it is what is typically deemed as pious, which is often displayed most popularly by Socrates. Those who are pious are only a result for their desire for wisdom. These writings imply that virtue and righteousness is the result of wisdom. Now those who look for Wisdom find her and are blessed by her because of her value (Sir 24:19-22), (1 Enoch 42:3), (Wis 5:15-16). This seems to resemble the Genesis story of the intent to dwell with humans, but humans not letting it be so. But not all look for wisdom and turn away from it and sow their own destruction (1 Enoch 42:1-2), (Wis 1:4-5, 2:21-24). Just like God, Wisdom is meant to dwell with humans and have good relationship with them while she blesses them. The relationship between Wisdom and humankind seems to mirror the one with humankind and God, or at least from where I see it. Sophia again comes from God (Sir 24:3), was created before the rest of creation (24:8), and invites us to learn (24:19). Sirach mostly reiterates the monologue in Proverbs 8, but of course in a more Greek style of writing. Sophia closes out the chapter by saying those who find her, find life and favor from the LORD (8:35). She was there before the earth was constructed and was like his child and his daily delight (8:22-31). Lastly we see that Sophia was created very early. With her, kings can rule justly and govern rightly (8:15-16). She is what is right and what is moral she is the opposite of evil (8:13, 20). She speaks about how her knowledge and offering is more valuable than things here on earth like silver, gold, and jewels (8:10-11, 19). In chapter * of Proverbs we get to have the personified wisdom speak directly to us. ![]() This fear will bring understanding and wisdom that is described in verses 2-6. They are connected and wisdom is what comes from reverence and fear of the LORD (Prov 1:7). CAC archives.Right from the beginning of Proverbs we can see that God has a significant relationship with Sophia. Image credit: Young Woman, Juarez, Mexico, 2009. 1 (Center for Action and Contemplation: 2011), 4. Taken from Marcus Borg, “Female Images of God in the Bible,” Radical Grace, vol. Richard here again: I would like to add that Jesus appears to directly claim this title in several places (see Matthew 11:19 and Luke 7:35), and of course Paul speaks extensively of such “Wisdom” as the “mind of Christ” (see his Sermo Sapientiae, or “Sermon on Wisdom,” in 1 Corinthians 1:17-2:16). Jesus is the Wisdom/Sophia of God incarnate. And when John writes that the Word became flesh and dwelt among us as Jesus, he could just as well have said that Sophia became flesh and dwelt among us as Jesus. Just as the Word was with God and was God, so Sophia was. Like the Word, Sophia was present with God before creation. In the first chapter of John, what the author says about “the Word of God” was said about Sophia in the Jewish tradition. Later, beginning in chapter ten, the author summarizes the history of Israel and uses the word Sophia/Wisdom where we would expect the word “God.” BOOK OF SOPHIA JESUS FREEa spirit that is intelligent, holy, unique, manifold, subtle, mobile, clear, unpolluted, distinct, invulnerable, loving the good, keen, irresistible, beneficent, humane, steadfast, sure, free from anxiety, all-powerful, overseeing all, and penetrating through all. In the Wisdom of Solomon 7:22-27, she is “the fashioner” and “mother” of all good things and: In Sirach 24, she is from eternity and fills all that is. ![]() She was with God before creation, and she was the master worker through whom God created (see especially 8:22-31). Scholars now commonly refer to this personification as “Sophia,” the Greek word for wisdom. In these, “the wisdom of God” is often personified as a woman. The most fully developed female biblical image for God is in the wisdom literature of ancient Israel-in Proverbs and in two books of the Apocrypha, namely Sirach (Ecclesiasticus) and the Wisdom of Solomon. Here he shows how God’s wisdom was invariably presented as a woman: Theologian Marcus Borg’s study of Scripture reveals many female metaphors for God. ![]()
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