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Wisdom of Solomon

About this book
Chapter 2

1 For they said within themselves, with unsound reasoning, “Our life is short and sorrowful. There is no healing when a man comes to his end, and no one was ever known who was released from Hades.⁠ 2 Because we were born by mere chance, and hereafter we will be as though we had never been, because the breath in our nostrils is smoke, and reason is a spark kindled by the beating of our heart, 3 which being extinguished, the body will be turned into ashes, and the spirit will be dispersed as thin air. 4 Our name will be forgotten in time. No one will remember our works. Our life will pass away as the traces of a cloud, and will be scattered as is a mist, when it is chased by the rays of the sun, and overcome by its heat.⁠ 5 For our allotted time is the passing of a shadow, and our end doesn’t retreat, because it is securely sealed, and no one turns it back. 6 “Come therefore and let’s enjoy the good things that exist. Let’s use the creation earnestly as in our youth.⁠ 7 Let’s fill ourselves with costly wine and perfumes, and let no spring flower pass us by. 8 Let’s crown ourselves with rosebuds before they wither. 9 Let none of us go without his share in our proud revelry. Let’s leave tokens of mirth everywhere, because this is our portion, and this is our lot.⁠ 10 Let’s oppress the righteous poor. Let’s not spare the widow, nor regard the gray hair of the old man.⁠ 11 But let our strength be a law of righteousness; for that which is weak is proven useless. 12 But let’s lie in wait for the righteous man, because he annoys us, is contrary to our works,⁠ reproaches us with sins against the law, and charges us with sins against our training.⁠ 13 He professes to have knowledge of God, and calls himself a child of the Lord.⁠ 14 He became to us a reproof of our thoughts. 15 He is grievous to us even to look at, because his life is unlike other men’s, and his paths are strange. 16 We were regarded by him as something worthless, and he abstains from our ways as from uncleanness. He calls the latter end of the righteous happy. He boasts that God is his father.⁠ 17 Let’s see if his words are true. Let’s test what will happen at the end of his life. 18 For if the righteous man is God’s son, he will uphold him, and he will deliver him out of the hand of his adversaries. 19 Let’s test him with insult and torture, that we may find out how gentle he is,⁠ and test his patience. 20 Let’s condemn him to a shameful death, for he will be protected, according to his words.” 21 Thus they reasoned, and they were led astray; for their wickedness blinded them, 22 and they didn’t know the mysteries of God, neither did they hope for wages of holiness, nor did they discern that there is a prize for blameless souls. 23 Because God created man for incorruption, and made him an image of his own⁠ everlastingness;⁠ 24 but death entered into the world by the envy of the devil,⁠ and those who belong to him experience it.⁠

Texts in conversation

Compare Genesis 4:8 and Wisdom of Solomon 2:1 and Neofiti Genesis 4:8

Hebrew Bible · Deuterocanon · Targum

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Summary

In Genesis, Cain speaks to Abel but what he says is not recorded. The Aramaic Targum Neofiti fills the gap with a denial that judgment or another world exists, the same reasoning the early chapters of Wisdom give to their sinners.

Passages

Genesis 4:8

Hebrew Bible
7 Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it.” 8 Cain spoke to his brother Abel.21 While they were in the field, Cain attacked his brother Abel and killed him. 9 Then the Lord said to Cain, “Where is your brother Abel?” And he replied, “I don’t know! Am I my brother’s guardian?”
750–400 BCE (scholarly estimate) Read in Genesis

Wisdom of Solomon 2:1

Deuterocanon
1 For they said within themselves, with unsound reasoning, “Our life is short and sorrowful. There is no healing when a man comes to his end, and no one was ever known who was released from Hades. 2 Because we were born by mere chance, and hereafter we will be as though we had never been, because the breath in our nostrils is smoke, and reason is a spark kindled by the beating of our heart, 3 which being extinguished, the body will be turned into ashes, and the spirit will be dispersed as thin air. 4 Our name will be forgotten in time. No one will remember our works. Our life will pass away as the traces of a cloud, and will be scattered as is a mist, when it is chased by the rays of the sun, and overcome by its heat. 5 For our allotted time is the passing of a shadow, and our end doesn’t retreat, because it is securely sealed, and no one turns it back.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Neofiti Genesis 4:8

Targum
8 And Cain said to Abel his brother, “Come, let the two of us go out to the face of the field.” And when the two of them had gone out to the face of the field, Cain spoke up and said to Abel, “I see that the world was not created with mercy, and it is not governed by the fruit of good deeds, and there is favoritism in judgment. Otherwise why was your offering accepted with favor, and my offering was not accepted from me with favor?” Abel spoke up and said to Cain, “I see that the world was created with mercy, and it is governed by the fruit of good deeds. And because my good deeds were better than yours, my offering was accepted from me with favor, and your offering was not accepted from you with favor.” Cain spoke up and said to Abel, “There is no judgment, and there is no judge, and there is no other world. There is no good reward given to the righteous, and no punishment taken from the wicked.” Abel spoke up and said to Cain, “There is judgment, and there is a judge, and there is another world. There is good reward given to the righteous, and punishment taken from the wicked in the world to come.” And over this matter the two of them were quarreling on the face of the field. And Cain rose up against Abel his brother and killed him.
300–600 CE (scholarly estimate) Read in Neofiti Genesis

References

“... Of course, not all scepticism about the afterlife need be Epicurean in origin. But the widely known Epicurean position, or at least a caricature of it, provided an available category both for those inclined to be sceptical to identify with and for those wishing to counter such scepticism to oppose. Jewish scepticism about judgment after death never speaks to us with its own voice in the extant literature: its expression is always attributed to it by its opponents, who sometimes at least cast it in Epicurean terms. The sinners whose attitudes are described in detail in the early chapters of Wisdom are certainly cast in the popular image of Epicureanism: they regard death as the end of existence and see this belief as leaving them free to live as wickedly as they choose. More immediately relevant to the Apocalypse of Peter, if we are right to locate it in Palestine, is a tradition that occurs in the Palestinian Targums. Such traditions are, of course, very difficult to date, but this one has been quite plausibly argued to go back to our period. It occurs at Genesis 4:8 and describes a dispute between Cain and Abel following the acceptance of Abel's sacrifice and the rejection of Cain's. Cain takes this as evidence that the world is not governed justly, i.e. good deeds are not rewarded as they should be. But the denial of providential justice is then extended to a denial of eschatological justice in another world. Cain says: There is no judgment, there is no Judge, there is no other world, ...”
Richard Bauckham, The Fate of the Dead: Studies on the Jewish and Christian Apocalypses, NovTSup 93 (Leiden: Brill, 1998), 229.

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Genesis 4:8 and Wisdom of Solomon 2:1 and Neofiti Genesis 4:8

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