Wisdom is considered against the background of the incidence of these themes in the Israelite sapiential corpus and usage of “diaspora” and related vocabulary. In writings which, like Wisdom, developed biblical tradition in the Greek and early Roman periods it seems that far-reaching modification of the negative Pentateuchal overtones of diaspora did not exclude them, but scattering could be treated as an experience of all Israel, and old views of Jerusalem as the center of Israelite settlement could displace thoughts of diaspora separation. In Wisdom likewise “diaspora” seems absent from the chapters on Solomon, where Jerusalem is the sacred center of an empire; the treatment of the exodus notes Egyptian sojourn, but emphasis lies not on separation from home but on the one people of God found everywhere.

在以色列主题的智慧语料中这些主题的发生以及使用“散居”和相关词汇的背景下，人们认为具有智慧。在像智慧一样在希腊和罗马早期发展了圣经传统的著作中，似乎对侨民的负面五旬节泛音进行了深远的修饰，但并未排除它们，但散布可以被视为以色列全体的一种经历，古老的耶路撒冷作为以色列定居点中心的观点可能会取代散居海外的思想。在智慧中，所罗门的章节中似乎也没有“散居地”，在耶路撒冷所罗门是帝国的神圣中心。埃及人的迁徙记录着埃及人的逗留，但重点不在于与家分离，而在于到处可见的上帝的一个子民。