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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 Wisdom of Solomon 2:24 and Yevamot 16a

Deuterocanon · Rabbinic

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Summary

The Wisdom of Solomon says death came into the world through the devil’s envy, depicting evil opposed to God’s purpose. Rabbinic tradition uses similar language when a teacher calls his brother “the first-born of Satan” for following a rival school.

Passages

Wisdom of Solomon 2:24

Deuterocanon
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.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Yevamot 16a

Rabbinic · Babylonian Talmud
Out of courtesy, they did not wish to broach the subject immediately. Rather, they began to encircle him with deliberations on different halakhot, until they came to the case of the rival wife of a daughter. They said to him: What is the halakha with regard to the rival wife of a daughter? He said that it is a matter of dispute between Beit Shammai and Beit Hillel. They asked him: According to whose statement is the halakha? He said to them: The halakha is in accordance with the opinion of Beit Hillel. They said to him: But didn’t they say in your name that the halakha is in accordance with the opinion of Beit Shammai? He said to them: Did you hear that Dosa ben Harkinas issued this ruling, or did you hear that it was stated by ben Harkinas? They said to him: On your life, Rabbi, we heard simply ben Harkinas. He said to them: If so, it is no wonder, as I have a younger brother who is the firstborn of the Satan, i.e., he is extremely sharp and as brazen as a demon. And his name is Yonatan, and he is among the disciples of Shammai. It is he who issued this ruling.
450–550 CE (scholarly estimate) Read in Yevamot

References

"... attacks on Bet Shammai have been misinterpreted and turned against the Jewish people as a whole, who — as Jesus himself foretold — have nullified the teachings of Shammai's School. We might first refer to Jesus' rebuke to the Pharisees (John 8:44): 'You are of your father the devil, and your will is to do your father's desires.' This is echoed elsewhere, as, for example (Revelation 2:9, 3:9), 'the synagogue of Satan.' This has led to much antisemitism, as well as Church decrees against Jews. No one seems to have noticed that the first century C.E. Sage Dosa ben Harkinas, criticizing his brother Jonathan for having ruled in accordance with Bet Shammai in an important case concerning levirate marriage, calls him 'the first-born of Satan' (Yevamot 16a). In other words, the rabbis of the first century C.E. were accustomed to refer to the Pharisees of Bet Shammai as descendants of, or followers of, the devil ..."
Harvey Falk, Jesus the Pharisee: A New Look at the Jewishness of Jesus (Eugene, OR: Wipf and Stock, 2003), 118.

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 2:24 and Yevamot 16a

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