The traditional scholarly title (since the early twentieth century) for the last section of the Wisdom of Solomon, chapters 11–19 (or for some, 10–19) is the “Book of History.” This is a misleading designation because the author of the Wisdom of Solomon chose to present certain events from the exodus and wilderness traditions of ancient Israel not in the context of a continuous historical narrative, but rather as paradigmatic examples of God’s justice and mercy toward both the righteous and the ungodly. The purpose of the second half of the Wisdom of Solomon is pedagogical and apologetic rather than historical. The author’s avoidance of proper names and the consistent division of humanity in moral terms (the righteous vs the ungodly/unrighteous) rather than along ethnic lines (Israel vs Egyptians or Canaanites) should be taken seriously as an effort to universalize the lessons of Israel’s stories. The consistent message of both the antitheses and the excurses in chapters 11–19 is that God manifests both justice and mercy in disciplining human beings (both the righteous and the unrighteous) with suffering. Thus, it would be preferable to call chapters 11–19 either the “Book of Discipline” or the “Book of Divine Justice and Mercy.”

所罗门智慧的最后一部分，第 11 至 19 章（或对某些人来说，10 至 19 章）的传统学术名称（自 20 世纪初以来）是“历史书”。这是一个误导性的名称，因为《所罗门的智慧》的作者不是在连续的历史叙述的背景下，而是选择展示古代以色列出埃及和旷野传统中的某些事件，而是作为上帝对两个人的公义和怜悯的典型例子。义人与恶人。所罗门智慧的后半部分的目的是教学和道歉，而不是历史。作者避免使用专有名称，并在道德方面（正义与不敬虔/不正义）而不是按照种族界限（以色列与埃及人或迦南人）对人类进行一贯的划分，应认真对待，以努力普及以色列故事的教训. 第 11 至 19 章中的对立面和外语一致的信息是，上帝在用苦难管教人类（无论是正义的还是不正义的）方面表现出公义和怜悯。因此，最好将第 11-19 章称为“纪律之书”或“神圣正义与慈悲之书”。第 11 至 19 章中的对立面和外语一致的信息是，上帝在用苦难管教人类（无论是正义的还是不正义的）方面表现出公义和怜悯。因此，最好将第 11-19 章称为“纪律之书”或“神圣正义与慈悲之书”。第 11 至 19 章中的对立面和外语一致的信息是，上帝在用苦难管教人类（无论是正义的还是不正义的）方面表现出公义和怜悯。因此，最好将第 11-19 章称为“纪律之书”或“神圣正义与慈悲之书”。