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About this book

Wisdom of Solomon

About this book

Animal Plagues and Israel’s Food

Chapter 16

1 For this reason, they were deservedly punished through creatures like those which they worship, and tormented through a multitude of vermin. 2 Instead of this punishment, you, giving benefits to your people, prepared quails for food, a delicacy to satisfy the desire of their appetite, 3 so that your enemies, desiring food, might for the hideousness of the creatures sent among them, loathe even the necessary appetite;⁠ but these, your people, having for a short time suffered lack, might even partake of delicacies. 4 For it was necessary that inescapable lack should come upon those oppressors, but that to these it should only be shown how their enemies were tormented.

Serpents, Healing, and God’s Saving Power

5 For even when terrible raging of wild beasts came upon your people, and they were perishing by the bites of crooked serpents, your wrath didn’t continue to the end; 6 but for admonition were they troubled for a short time, having a token of salvation to put them in remembrance of the commandment of your law; 7 for he who turned toward it was not saved because of that which was seen, but because of you, the Savior of all. 8 Yes, and in this you persuaded our enemies that you are he who delivers out of every evil.⁠ 9 For the bites of locusts and flies truly killed them. No healing for their life was found, because they were worthy to be punished by such things.⁠ 10 But your children weren’t overcome by the very fangs of venomous dragons, for your mercy passed by where they were and healed them. 11 For they were bitten to put them in remembrance of your oracles, and were quickly saved, lest, falling into deep forgetfulness, they should become unable to respond to your kindness. 12 For truly it was neither herb nor poultice that cured them, but your word, O Lord, which heals all people. 13 For you have authority over life and death, and you lead down to the gates of Hades, and lead up again.⁠ 14 But though a man kills by his wickedness, he can’t retrieve the spirit that has departed or release the imprisoned soul.

Storms for Egypt and Manna for Israel

15 But it is not possible to escape your hand; 16 for ungodly men, refusing to know you, were scourged in the strength of your arm, pursued with strange rains and hails and relentless storms,⁠ and utterly consumed with fire. 17 For, what was most marvelous, in the water which quenches all things, the fire burned hotter; for the world fights for the righteous. 18 For at one time the flame was restrained, that it might not burn up the creatures sent against the ungodly,⁠ but that these themselves as they looked might see that they were chased by the judgment of God. 19 At another time even in the midst of water it burns more intensely than fire, that it may destroy the produce of an unrighteous land. 20 Instead of these things, you gave your people angels’ food to eat, and you provided ready-to-eat bread for them from heaven without toil, having the virtue of every pleasant flavor, and agreeable to every taste.⁠ 21 For your nature showed your sweetness toward your children, while that bread, serving the desire of the eater, changed itself according to every man’s choice.⁠ 22 But snow and ice endured fire, and didn’t melt, that people might know that fire was destroying the fruits of the enemies, burning in the hail and flashing in the rains;⁠ 23 and that this fire, again, in order that righteous people may be nourished, has even forgotten its own power. 24 For the creation, ministering to you, its maker, strains its force against the unrighteous for punishment and in kindness, slackens it on behalf of those who trust in you.⁠ 25 Therefore at that time also, converting itself into all forms, it ministered to your all-nourishing bounty, according to the desire of those who had need, 26 that your children, whom you loved, O Lord, might learn that it is not the growth of crops that nourishes a man, but that your word preserves those who trust you.⁠ 27 For that which was not destroyed by fire, melted away when it was simply warmed by a faint sunbeam, 28 that it might be known that we must rise before the sun to give you thanks, and must pray to you at the dawning of the light;⁠ 29 for the hope of the unthankful will melt as the winter’s hoar frost, and will flow away as water that has no use.

Texts in conversation

Compare Wisdom of Solomon 16:29 and Mishnah Berakhot 1:2

Deuterocanon · Rabbinic

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Summary

Rabbinic tradition in the Mishnah, which instructs that the morning Shema prayer should be recited early in the day, echoes earlier Jewish tradition found in the Wisdom of Solomon, which also instructs that prayer should be done early in the morning.

Passages

Wisdom of Solomon 16:29

Deuterocanon
25 Therefore at that time also, converting itself into all forms, it ministered to your all-nourishing bounty, according to the desire of those who had need, 26 that your children, whom you loved, O Lord, might learn that it is not the growth of crops that nourishes a man, but that your word preserves those who trust you. 27 For that which was not destroyed by fire, melted away when it was simply warmed by a faint sunbeam, 28 that it might be known that we must rise before the sun to give you thanks, and must pray to you at the dawning of the light; 29 for the hope of the unthankful will melt as the winter’s hoar frost, and will flow away as water that has no use.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Mishnah Berakhot 1:2

Rabbinic · Mishnah
From when does one recite Shema in the morning? From when a person can distinguish between sky-blue [tekhelet] and white. Rabbi Eliezer says: From when one can distinguish between sky-blue and leek-green. And one must finish reciting Shema until the end of the period when you rise, i.e., sunrise, when the sun begins to shine. Rabbi Yehoshua says: One may recite the morning Shema until three hours of the day, which this is still considered when you rise, as that is the habit of kings to rise from their sleep at three hours of the day. While there is a set time frame for the recitation of Shema, one who recites Shema from that time onward loses nothing. Although he does not fulfill the mitzva of reciting of Shema at its appointed time, he is nevertheless considered like one who reads the Torah, and is rewarded accordingly.
190–230 CE (scholarly estimate) Read in Mishnah Berakhot

References

"... The same observation also applies to other rabbinic rituals, for example the Shema, which is also recomposed in rabbinic sources as a practice of orienting one’s body and one’s intentions to the divine and to future generations. The Shema was figured as a recitation practice that was determined by its timing as well as the intention of the practitioner and his bodily state and orientation. It stands to reason that if rabbinic practices of purity as well as other rituals such as the Shema were oriented around the human body and the self as a conscious introspective being, then differences in the legislation of those rituals for men and women both assume and construct gendered notions of these ritual selves. Selves are not only assumed in the rabbinic texts but also cultivated through the practices that the texts mandate as well as through the discourses of the texts. If so, the observation that rabbinic texts mandate different rituals of prayer and purity for men and women indicates not only that these sources presuppose that selves are gendered but also that they sought to cultivate gendered notions of the self through the daily rituals that they mandated ... Also in its discussion of the Shema, the Mishnah extends the time of the morning Shema until the third hour ..."
Sarit Kattan Gribetz, Time and Difference in Rabbinic Judaism (Princeton, NJ: Princeton University Press, 2020), 194.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Wisdom of Solomon 16:29 and Mishnah Berakhot 1:2

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