Journal for the Study of the Pseudepigrapha Pub Date : 2020-09-30 , DOI: 10.1177/0951820720948021 Daniele Pevarello 1
The retelling of the exodus narrative in the second half of Wis 11:2–19:22 has often been treated as a thematic shift from sapiential universalism to Jewish particularism. The aim of this article is to contribute to our understanding of Wis 11:2–19:22 through a reappropriation of its universalistic outlook. I argue here that Pseudo-Solomon’s retelling of Israel’s Heilsgeschichte remains focused on the universal order of creation even when discussing themes, such as the punishment of the Egyptians in the exodus narrative, which would lend themselves to polemical and particularistic tones. Integrating creatively historical narrative and sapiential observation of nature, Pseudo-Solomon develops a reflection in which Israel’s particularistic “history of salvation” is at the same time a universal “natural history of salvation” in which salvation reveals itself in the very mechanics of God’s creation.
中文翻译:
在Wis 11:2–19:2中寻找智慧:在普遍主义和特殊主义之间
在Wis 11:2–19:22的后半部分中,关于出埃及记叙事的重述通常被视为从智慧普遍主义向犹太特殊主义的主题转变。本文的目的是通过重新采用Wis 11:2–19:22的普遍性观点,以帮助我们理解Wis 11:2–19:22。我在这里争辩说,普苏多·所罗门(Pseudo-Solomon)重述了以色列的黑尔斯即使在讨论主题(例如埃及人在出埃及记叙事中的惩罚)时,仍将重点放在创造的普遍秩序上,这将使他们倾向于辩论性和特殊性。伪造的所罗门融合了创造性的历史叙事和对自然的明智观察,形成了一种反思,即以色列特有的“救赎历史”同时是普遍的“救赎自然史”,其中救赎在上帝创造的技巧中展现了自己。