Historians largely agree that Hellenistic kingship was founded, not primarily on heredity, but on military achievement (MacDonald, 2015). The right to rule was thus militarily meritocratic, but philosophically unsteady, so kings felt the need to propagandize by commissioning writings peri basileias. Diogenes Laertius gives evidence that this type of kingship literature was widely produced in this era, though only fragments of these texts survive. The tracts attributed to Ecphantus, Diotogenes, and Sthenidas, along with the Letter of Aristeas, reveal that Hellenistic kingship was supported by a mythos that viewed obtaining kingship as a kind of moral achievement. The king’s virtues are emphasized as godlike and worthy of imitation by his subjects, as he embodies the law in his person. The Wisdom of Solomon reworks this kingship tradition by “democratizing” kingship (Newman, 2004) to all to call his readers to imitate Solomon’s choice of wisdom over folly. Solomon’s search for and embrace of wisdom (7:7; 8:2) takes the place of militaristic emphases and establishes a universalizable pattern for the moral quest of the individual. Wisdom domesticates a Hellenistic pattern of seeking wisdom and thus achieving kingly rule, which eventually allows one to be a benefactor of others. Wisdom is beneficent (7:23) and, rather than becoming a god, the wise Solomon benefits others with his wise and just rule (Wis 8:10–15; 9:12). Even the wise Israelites become benefactors to others (19:14). Thus, the quest of the king for wisdom follows a familiar outline of the journey of a king from obscurity, to conquest, to rule, to beneficence.

历史学家在很大程度上同意希腊化王权的建立，主要不是基于遗传，而是基于军事成就（MacDonald，2015）。因此，统治权在军事上是贤能的，但在哲学上是不稳定的，因此国王觉得有必要通过委托撰写 peri basileias 来进行宣传。第欧根尼·拉尔提乌斯 (Diogenes Laertius) 提供的证据表明，这种类型的王权文学在这个时代广泛产生，尽管只有这些文本的片段幸存下来。Ecphantus、Diotogenes 和 Sthenidas 的传单，连同阿里斯蒂亚斯的书信，揭示了希腊化的王权得到了一个神话的支持，该神话将获得王权视为一种道德成就。国王的美德被强调为神一样的，值得他的臣民效仿，因为他体现了法律。所罗门的智慧通过向所有人“民主化”王权（纽曼，2004 年）来重塑王权传统，呼吁他的读者效仿所罗门选择智慧而非愚蠢。所罗门对智慧的探索和接受（7:7；8:2）取代了军国主义的强调，并为个人的道德追求建立了一个普遍化的模式。智慧驯化了一种寻求智慧从而实现君王统治的希腊化模式，最终使一个人成为他人的恩人。智慧是仁慈的（7:23），聪明的所罗门并没有成为神，而是用他智慧和公正的统治造福他人（Wis 8:10-15; 9:12）。即使是聪明的以色列人也会成为他人的恩人（19:14）。因此，国王对智慧的追求遵循了国王从默默无闻、征服、统治、仁慈的旅程的熟悉轮廓。