JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. This content downloaded from 128.235.251.160 on Sun, 22 Mar 2015 15:52:54 UTC All use subject to JSTOR Terms and ConditionsBOOK REVIEWS BOOK REVIEWS 227 227 [1970], pp. 217-18), which attempts to support the text-critical importance of the LXX's more positive treatment of Jeroboam. (paper). The purpose of Reese's study is to give a systematic analysis of the extent and specific areas of hellenistic influence upon the Book of Wisdom. The first chapter discusses vocabulary and style. About 20% of the vocabulary does not occur in the LXX; the author of Wisdom combines LXX and hellenistic words (ao7jEltov and TEKI77PLOV in 5:11; note both in Sextus Empiricus, Adv. math. 7, 396) and uses a vocabulary typical of hellenistic religion, philosophy, ethics, and psychology. (These subjects had no special vocabularies, but Reese's proof is cumulative in any case; many of the words he cites are to be found in such schoolbooks as the doxographies collected by Diels and the writings of Sextus Empiricus.) As for style, Reese provides specific examples in support of what Jerome said: ipse stylus graecam eloquentiam redolet. These points prove that the author was a hellenist; how deep was the hellenism? Reese analyzes his ideas about "man's relation with God," and here takes up his almost certain use of the hellenistic Isis as a model for Wisdom (I miss only W. Peek, Der Isishymnus von Andros und verwandte Texte, 1930, which Reese, p. 176, says was "not available"), as well as his ideas about philosophy, immortality, and the kingly ideal. After (or should it have been before?) this Reese deals with the literary genre of JOURNAL OF BIBLICAL LITERATURE JOURNAL OF BIBLICAL LITERATURE vincing. I miss only what Reese did not intend to discuss: such matters as the dating of the book (why "about a generation before the birth of Jesus," p. 160?) and its possible influence on NT writers. He leaves both points, not fully relevant to his purpose, for further investigation. With these I should include a relatively complete treatment of the influence of Wisdom as an aspect of the hellenization of early Christianity (for some aspects of this, see my study in TU, 92 [1966], pp. 463-72) and of its rejection as a conscious (?) de-hellenization. The use or non-use of Wisdom thus has both theological and historical implications, as does Reese's excellent analysis. ROBERT M. GRANT DIVINITY SCHOOL, UNIVERSITY OF CHICAGO CHICAGO, ILLINOIS, 60637 Judentum und Hellenismus: Studien zu ihrer Begegnung unter besonderer Beriicksichtigung Paldstinas bis zur Mitte des 2. Jh. v. Chr., by Martin Hengel. Tubingen: Mohr, 1969. Pp. viii+692. DM 145/137.
