Definitions of Wisdom

I found a good definition of wisdom in James Crenshaw's book, Old Testament Wisdom, third ed. WJKP, 2010.

"It follows that wisdom is the reasoned search for specific ways to assure wellbeing and the implementation of those discoveries in daily existence. Wisdom addresses natural, human, and theological dimensions of reality, and constitutes an attitude toward life, a living tradition, and a literary corpus" (p. 16).

"The reasoned search for specific ways to ensure personal well-being in everyday life, to make sense of extreme adversity and vexing anomalies, and to transmit this hard-earned knowledge so that successive generations will embody it---wisdom---is universal" (p. 4).

"The goal of wisdom was the formation of character and to make sense of life's anomalies" (p. 4).

"Wisdom is a particular attitude toward reality, a worldview" (p. 11).

"The conclusion reached from this multifaceted approach to defining wisdom is that formally, wisdom consists of proverbial sentence or instruction, debate, intellectual reflection; thematically, wisdom comprises self-evident intuitions about mastering life for human betterment, gropings after life's secrets with regard to innocent suffering, grappling with finitude, and quest for truth concealed in the created order and manifested in a feminine persona" (p. 12).

Human stupidity

"The more comfortable we become with being stupid, the deeper we will wade into the unknown and the more likely we are to make big discoveries." --from "The importance of stupidity in scientific research" (Martin A. Schwartz).

Whatever we do, study or not, we must have an attitude of humility. Arrogant people do not learn anything. 

In fact, the reality of who we are is this: The more we know, the more we feel stupid because we are not capable of knowing everything we wish to know. We must acknowledge our stupidity.   

Laozi says: "Knowing not to know is the best" (Dao De Jing 71).

Righteousness and justice (Amos 5:24): Poetic Imagination

[Courtesy of FreeBibleImages.org]

"But let justice roll down like waters, and righteousness like an ever-flowing stream" (Amos 5:24).

Tzedakah (צְדָקָה) means "righteousness." This word deals with "relational" or "interpersonal" characters. In the HB, God's righteousness is one of the most important themes. Mishpat (מִשְׁפָּט) means "fairness" or "justice" in human lives, especially in matters of social justice. This word connotes judgment in a legal claim. Other judgment-related Hebrew words are shapat, din, or riv.

In sum, tzedakah denotes relationships, righteousness being the condition of who one is, as God is righteous and just. That is, how we relate to one another and to God. But mishpat refers to the need for balance, equilibrium, equity, or fairness. So righteousness is indeed the source of justice. There is no justice without righteousness.

In Amos 5:24, Amos uses his poetic imagination to challenge Israelites to live with justice and righteousness. Justice must run like waters and righteousness like an ever-flowing stream. Justice roars loudly. God does not want festivals, burnt offerings, or noisy music. God wants to hear a big sound of justice rolling like a river. "Waters" symbolizes the vibrant, dynamic power of justice, especially economic justice for all.

Then, the prophet gives us another poetic image of the stream and relates it to righteousness. A stream lies in the lowest valley and flows steadily and quietly. And the source of a stream is rain from above. This image of a stream means that we must be humble before God and others because who we are is possible because of God's grace. In this regard, righteousness is a relational language that seeks God's way in everyday life as in a never-drying stream.

Wisdom reading notes

I finished Qohelet. This is the final reading note. I read all three wisdom books, producing 27 reading notes. This summer I did not expect to study wisdom literature though I wanted it long ago. I follow the inclination of my heart and do my best. My wisdom is I do what I can.

Qohelet confronts Proverbs

The view of "you reap what you sow" in Proverbs is not upheld by Qohelet, who is thoroughly realistic in his view of the world and humanity, saying that "the same fate awaits everyone" (Eccl 9:3). See what Qohelet says in Eccl 9:2-3:

Everything is the same for everyone. The same fate awaits the righteous and the wicked, the good and the bad, the pure and the impure, those who sacrifice and those who don’t sacrifice. The good person is like the wrongdoer; the same holds for those who make solemn pledges and those who are afraid to swear. This is the sad thing about all that happens under the sun: the same fate awaits everyone. Moreover, the human heart is full of evil; people’s minds are full of madness while they are alive, and afterward they die (Common English Bible).

"There is nothing better than to eat and drink and find enjoyment in their toil" (Eccl 3:12)

I like Qohelet because there is no doctrine whatsoever.

Qohelet is not a doctrinal book. While humans need true wisdom, there is no push for one kind of theology. Even with God-talk in the book, there is no traditional theology either. There is a deep critical reflection on humanity in a seemingly nonsensible world. People can read this book from nothing, without presuppositions about the ideal life or theology. 

No wisdom or knowledge, wealth, pleasure, achievements, or social status can give true happiness to one. Life is wind, and the same fate is for the wise and fool. People come and go away, not possessing anything after they die. They will be forgotten by those who come after them. 

Eccl 2:24 suggests that it is better to live simply than otherwise: "There is nothing better for mortals than to eat and drink and find enjoyment in their toil." Also, in 3:12-13: "I know that there is nothing better for them than to be happy and enjoy themselves as long as they live; moreover, it is God’s gift that all should eat and drink and take pleasure in all their toil."

People can live, honoring seasons in their lives (Eccl 3:1-8). "There is a time to be born and a time to die" (Eccl 3:2). It is so simple that humans are just like animals. They are from the dust and return to dust (Eccl 3:20). 

I appreciate Qoholet's candid observation of humanity as in Eccl 3:18-22. Here we see the lowly humans compared to animals, which is nothing wrong.  

3.18 I said to myself with regard to humans that God is testing them to show that they are but animals. 19 For the fate of humans and the fate of animals is the same; as one dies, so dies the other. They all have the same breath, and humans have no advantage over the animals, for all is vanity. 20 All go to one place, all are from the dust, and all turn to dust again. 21 Who knows whether the human spirit goes upward and the spirit of animals goes downward to the earth? 22 So I saw that there is nothing better than that all should enjoy their work, for that is their lot; who can bring them to see what will be after them? (NRSV Updated Edition).

 

"Hebel": Variations in the translation of Eccl 1:2

Hebel הֶבֶל means "vapor or breath," an important metaphor for something that is short-lived or ephemeral. This word in Eccl 1:2 is translated variously. What do you think is the best translation or how can you translate Eccl 1:2 in your way? More importantly, what is the meaning of "hebel" in Ecclesiastes? That is a matter of interpretation. See below a few examples of English translation:

NRSVue (NRSV updated edition):
Vanity of vanities, says the Teacher,
vanity of vanities! All is vanity.

NIV (New International Version):
“Meaningless! Meaningless!”
says the Teacher.
“Utterly meaningless!
Everything is meaningless.”

CEB (Common English Bible):
Perfectly pointless, says the Teacher, perfectly pointless.
Everything is pointless.

NASB (New American Standard Bible):  
“Futility of futilities,” says the Preacher,
“Futility of futilities! All is futility.”

CJB (Complete Jewish Bible):
Pointless! Pointless! — says Kohelet —
Utterly meaningless! Nothing matters!