WINEFAT,
WINEPRESS
WINEPAT,
WINEPRESS,
WINE-VAT—
See
Wine
AND
Strong
Drink,
§
2.
WINK.
—
To
'wink
at,"
i.
e.
pass
over,
is
used
of
God
in
Ac
17""
'The
times
of
this
ignorance
God
winlced
at,'
and
Wis
ll^"
'Thou
.
.
.
winkest
at
the
sins
of
men."
It
is
a
good
example
of
the
colloquial
language
of
the
English
Versions.
WINNOW.—
See
Aoriculture,
§
3.
WISDOM.—
The
great
literary
landmarks
of
the
'wisdom
'
teaching
are
the
Books
of
Proverbs,
Job,
Song
of
Songs.Ecclesiastes,
Sirach,
and
theWisdom
of
Solomon.
This
literature,
in
its
present
form
at
least,
belongs
to
the
latter
half
of
the
Persian
period
and
to
the
Greek
period
of
Jewish
history.
But
behind
this
latest
and
finest
product
of
the
Hebrew
mind
there
lay
a
long
process
of
germination.
In
the
pre-exUic
history
there
are
traces
of
the
presence
of
the
'wisdom'
element
from
early
times.
This
primitive
'wisdom'
was
not
regarded
as
an
exclusively
Israelitish
possession,
but
was
shared
with
other
nations
(1
K
4>»-
>',
Gn
418,
jg
528,
jgr
10',
^zk
27°).
In
Isra^
it
was
confined
neither
to
rank
(1
K
lO'',
Dt
16",
Job
32»)
nor
to
sex
(2
S
14i«.
202=);
but
it
was
particularly
characteristic
of
'the
elders'
(Dt
I's,
Job
12'2
32'),
and
in
course
of
time
seems
to
have
given
rise
to
a
special
class
of
teachers
known
as
'the
Wise'
(Jer
18").
Early
'Wisdom'
was
varied
in
character
and
of
as
wide
a
scope
as
the
range
of
human
activities.
It
thus
included
the
most
heterogeneous
elements:
e.g.
mechani-cal
skill
(1
K
7"),
statecraft
(5"),
financial
and
commer-cial
ability
(Ezk
28),
political
trickery
(1
K
2'),
common
sense
and
tact
(2
S
14
20^*-^^),
learning
(1
K
3"-2»),
military
skill
and
administrative
ability
(Is
10"),
piety
(Dt
4«),
and
the
creative
energy
of
God
(Jer
10'!').
In
short,
any
capacity
possessed
in
an
exceptional
degree
was
recognized
as
'wisdom,'
and
was
regarded
as
the
gift
of
God.
But
there
was
already
manifest
a
marked
tendency
to
magnify
the
ethical
and
religious
elements
of
'
wisdom,'
which
later
came
to
their
full
recognition.
In
pre-exilic
Israel,
however,
'wisdom'
played
a
relatively
small
part
in
religion.
The
vital,
progressive
religious
spirit
exhausted
Itself
in
prophecy.
Here
was
laid
the
foundation
of
all
the
later
'
wisdom."
Not
only
did
the
prophets
hand
down
the
literary
forms
through
which
the
sages
expressed
themselves,
e.g.
riddle
(Jg
14"-"),
fable
(9'-"),
parable
(2
S
12'-«,
Is
S'-'),
proverb
(1
S
10",
Jer
Sl^'),
essay
(Is
28"-"),
lyric,
address,
etc.,
but
they
also
wrought
out
certain
great
ideas
that
were
presupposed
in
all
the
later
'wisdom.'
These
were:
(a)
monotheism,
which.
found
free
course
in
Deuteronomy,
Jeremiah,
and
Deutero-Isaiah;
(b)
individualism,
or
the
responsibility
of
the
individual
before
God
for
his
own
sins
and
for
the
sins
of
no
one
else
—
the
great
message
of
Ezekiel;
and
(c)
the
insistence
of
God
upon
right
character
as
the
only
passport
to
His
favour
—
a
truth
proclaimed
by
all
the
great
prophets.
With
the
fall
of
Jerusalem,
however,
and
the
destruction
of
the
Jewish
State,
the
knell
of
prophecy
was
sounded;
the
responsibility
for
shaping
the
religious
destiny
of
Israel
now
fell
into
the
hands
of
the
priests
and
sages.
The
priest
responded
to
the
call
first,
but
sought
to
heal
the
wounds
of
Israel
lightly,
by
purification
and
elaboration
of
the
ritual.
The
true
heir
of
the
prophet
was
the
sage.
He
found
himself
confronted
with
a
new
world;
it
was
his
to
Interpret
it
religiously.
The
old
world-
view
of
the
prophet
was
no
longer
tenable.
New
problems
were
calling
for
solution
and
old
problems
becoming
ever
more
pressing.
The
task
of
the
sage
was
to
adjust
the
truths
left
to
him
by
the
prophets
to
the
new
situation.
It
was
his
to
find
the
place
of
religion
in
that
situation
and
to
make
It
the
dominant
element
therein.
The
greatest
sources
of
danger
to
true
religion
were:'(a)
an
orthodoxy
which
held
the
ancient
traditions
inviolable
and
refused
to
see
the
tacts
of
the
present
(6)
the
scepticism
and
discouragement
arising
out
of
the
WISDOM
miseries
of
the
time
which
seemed
to
deny
the
justice
and
goodness
of
God;
and
(c)
the
inroads
of
Greek
civilization
which
seemed
to
threaten
the
whole
fabric
of
Judaism.
Indeed,
the
sages
themselves
did
not
wholly
escape
being
influenced
by
these
tendencies:
witness
the
orthodoxy
of
the
bulk
of
the
Book
of
Prov-erbs,
the
scepticism
of
Ecclesiastes,
and
the
Greek
elements
in
the
Wisdom
of
Solomon.
To
these
con-ditions
the
sages,
each
in
his
own
way,
addressed
their
message.
The
writers
of
Proverbs,
for
the
most
part,
stand
firmly
upon
the
old
paths;
in
the
midst
of
mental
and
moral
chaos
and
flux
they
insist
upon
adherence
to
the
old
standards
of
truth
and
goodness,
and
they
promise
success
to
all
who
heed
their
instruction.
For
them
prosperity
is
the
proof
of
piety.
This
is
the
old
prophetic
recipe
for
national
success
made
operative
in
the
lives
of
individuals.
Through
it
the
sages
inform
all
the
ordinary
processes
of
common
everyday
hfe
with
religious
meaning.
Their
philosophy
of
life
is
simple,
but
shallow.
They
fail
to
realize
that
the
reward
of
piety
is
not
in
the
market-place,
but
in
the
soul.
The
weakness
of
this
traditional
position
is
exijosed
by
the
Book
of
Job,
which
points
out
the
fact
that
the
righteous
man
is
often
the
most
sorely
afflicted,
and
seeks
to
reconcile
this
fact
with
belief
in
the
justice
and
goodness
of
God.
But
no
solution
of
the
age-long
problem
of
suffering
is
pro-vided:
the
sufferer
is
rather
bidden
to
take
refuge
in
nis
faith
in
God's
goodness
and
wisdom,
and
to
realize
that,
just
a^
the
mysteries
of
God's
visible
universe
elude
his
knowledge,
so
also
is
it
futile
for
him
to
attempt
to
penetrate
the
greater
mysteries
of
God's
providence.
Let
him
be
content
with
God
Himself
as
his
portion.
Song
of
Songs
illiistrates
the
humanity
of
the
sages.
It
concerns
itself
with
the
greatest
of
all
human
passions—
love.
Whether
to
be
interpreted
as
a
drama
or
as
a
collection
of
lyrics
such
as
were
sung
at
weddings
in
Syria^
it
extols
the
nobility
and
loyalty
of
true
love.
In
a
penod
when
the
licentious
customs
of
the
pagan
world
were
finding
eager
acceptance
in
Judah,
such
a
powerful
and
beautiful
vindica-tion
of
the
character
of
unselfish
love
was
urgently
needed,
and
was
calculated
to
play
an
important
part
in
the
pres-ervation
of
true
religion.
Ecclesiastes
is
the
product
of
many
minds,
with
more
or
less
conflicting
views.
But
they
are
all
concerned
with
the
problem
of
practical
scepticism:
Does
God
care
for
truth
and
goodness?
Is
there
any
religious
meaning
in
the
universe?
"The
heart
of
the
book
meets
this
question
fairly
and
squarely.
The
iron
has
entered
the
author's
own
soul.
He
desires
to
help
those
in
the
same
situation
with
himself.
He
would
give
doubting,
faltering
souls
a
basis
for
faith.
Recognizing
and
giving
full
weight
to
the
many
difficulties
that
beset
the
religious
point
of
view
and
tend
to
drive
men
to
despair,
he
holds
fast
to
his
beUef
in
God's
loving
care,
and
therefore
counsels
his
fellows
to
put
on
a
cheerful
courage
and
perform
their
allotted
tasks
with
joy.
This
is
the
only
way
to
make
life
worth
living,
and
worth
living
to
the
full.
Sirach
and
Wisdom
of
Solomon
are
both
products
of
the
life
and
death
struggle
between
Judaism
and
Greek
thought.
"The
author
of
the
former
is
hospitable
to
Greek
social
life,
but
rigid
in
his
adherence
to
the
old
Hebrew
ideals
of
morals
and
religion.
He
seeks
to
arouse
loyalty
to
and
enthusiasm
for
these
in
the
hearts
of
the
Jews,
who
are
in
constant
danger
of
yielding
to
the
seductive
and
powerful
influences
of
Greece.
'The
same
purpose
animates
the
author
of
the
Wisdom
of
Solomon,
But
he
is
more
liberal
in
his
attitude
to
foreign
influences.
He
welcomes
truth
f
romany
direction,
and
therefore
does
not
hesitatetoincorporateGreekelements
in
his
fundamentally
Hebraic
view
of
life
and
duty.
He
thus
enriches
the
conception
of
'
wisdom
'
from
every
source,
and
seeks
to
show
that
this
Hebrewjdeal
is
immeasurably
superior
to
the
boasted
Greek
sophia.
Hebrew
'wisdom'
by
its
very
nature
could
have
no
fellowship
with
philosophy.
'The
aims
and
methods
of
the
two
were
fundamentally
different.
In
the
words
of
Bishop
Westcott,
'the
axioms
of
the
one
are
the
conclusions
of
the
other."
For
philosophy,
God
Is
the
conclusion;
for
'wisdom,"
He
is
the
major
premise.
Philosophers
have
ever
been
seeking
after
God
'If
haply
they
might
find
him.'
The
mind
of
the
sage
was
saturated
with
the
thought
of
God.
Philosophy
starts
with
the
world
as
it
is,
and
seeks
to
find
room
for
God
in
it;
'wisdom'
started
with
God
and
sought
to
explain
the
world
in
terms
of
God.
'Wisdom,
'furthermore.
