Monday, March 8, 2021

Luke 11:34-35/Matthew 23:37-39 vs. “Wisdom Christology”: Bird/Wings Imagery

The following is from Gregory R. Lanier, Old Testament Conceptual Metaphors and the Christology of Luke’s Gospel (Library of New Testament Studies 591; London: T&T Clark, 2020), 140-41:

 

Motif 16—Bird/wings imagery. Finally, the Wisdom-related texts are almost devoid of any positive association of avian imagery with Wisdom/Sophia. In fact it is puzzling why so many scholars assume that the “bird” is so self-evidently Wisdom/Sophia in the first place, since many passages that do include bird-related figures very clearly distinguish them from Wisdom/Sophia. Job 28:7 observes that birds do not know the path to where wisdom can be found (61). In Prov. 1:17 the writer uses the metaphor of trapping a bird to warn his son against foolishness. In Sirach 24, numerous natural source domains—trees, mist on the earth, pillar of cloud, waves of the sea, vine, plants taking root, canals of water, light—are mapped to Wisdom/Sophia, but not birds. Baruch 3:15-17 includes “those who have sport with the birds of the air” among those who cannot find Wisdom/Sophia. And little support can be found in Philo (62) or Qumran (63).

 

Other texts to which scholars appeal to defend this hypothesis are Sir. 1:15 (“[She] ενοσσευσεν among men an eternal foundation”) and 14:26 (“He will place his children under her shelter [σκεπη αυτης],” RSV). While the verb νεσσευω in 1:15 (cf. νοσσια in Luke 13:34) could suggest building a nest (as NETS), the subject θεμελιος suggests “nesting” is less emphasized here (64). Moreover, while the sheltering sense of 14:26 may at first place be evocative of a bird’s caring for her children, the extended metaphor in Sir. 14:22-27 draws on the source domain of a house, not a fowl, so the background of σκεπη is more likely to be other OT “shelter”-metaphors . . . Taking stock of the preceding arguments, it seems unavoidable to conclude that Luke 13:34 is simply not a metaphor for Wisdom/Sophia . . . We might also add that Luke 13:35 further undermines the Wisdom/Sophia argument. Contra Bultmann and others, there is simply no Jewish textual support for the notion that Wisdom/Sophia will “be seen again” (after her apparent reascent) with a future deliverer-figure.

 

Notes for the Above

 

(61) The treatment of Wisdom here and in Job 38:36 shins light on the problem with the appeal some have made to Lev. Rab. 25:5 as the background of Luke 13:34 (e.g., Dunn, Christology in the Making 1980:203). The midrash takes Job 38:36 as its lemma and interprets the hapax שכוי as a cock-hen. The midrash then reads, “The hen, when its young are grubbing for them. But when they are grown up, if one of them wants to get near her she pecks it on the head and says to it, ‘Go and grub in your own dunghill’” While the allegory here may confirm the cultural currency of metaphor in Luke 13:34, it militates against the Wisdom/Sophia connection, just as with Job 28:7, for in the midrash “wisdom” (חכמה) is something that cannot be possessed by the hen and is, thus, not identified with the hen.

 

(62) The lone example is Rar. 125-27, where the “turtledove and pigeon” of Gen. 15:9 are allegorically compared to “divine and human wisdom” (additionally, goat = teachable soul; ram = perfect speech; etc.). Philo goes on to clarify that “divine wisdom” is a “possession” of God while “human wisdom” is that which dwells among men. Hence it lends little support to Wisdom/Sophia mythology.

 

(63) The closest example, 4Q541 f2-5, is highly fragmentary. DSSSE reconstructs vv. 7-8 as follows: “The in[struction of wis]dom will come before you who has taken her nest (קנה) and the bird (ועופה), he has hunted it and he has sought [it . . . ] to eat.” This requires numerous assumptions in order to piece together several fragments (i.e. Wise/Abegg/Cook 2005, The Dead Sea Scrolls: A New Translation, 313 provide an entirely different reconstruction). Puech comments that קנה (the fragment breaks off before ק) could be a verb such as “acquérir” or a substantive such as “un roseau” or “son nid” (its nest), admitting that the last option might be supported by ועופה, perhaps akin to the eagle messenger in 2 Bar. 77:19-26 (2001, Qumrân Grotte 4, XXII: Texts Araméens, Premiére Partie 4Q529-549, DJD 31, 235). Whatever the case, it is highly speculative to connect “wisdom” to the “bird” or “nest” here.