Despite the resurgence of scholarly interest in the Book of Tobit in recent years, an important aspect of this deuterocanonical book has been largely overlooked. Within it, there is an instruction manual for an effective way of being and living in exile, namely the wisdom instructions in Tobit 4. With glances at Tobit 12 and Tobit 14 where the wisdom instructions are repeated in shorter form, this monograph discusses the function of the wisdom discourse in the literary design of the narrative. Moreover, it examines how the wisdom instructions of Tobit demonstrate the vital role of the sapiential tradition in forming and maintaining Jewish identity in the Diaspora. Contextualizing the wisdom instructions not only within the narrative but also within the realities of Second Temple Judaism, it is argued that the author of Tobit saw the validity and employed the resources of the Jewish wisdom tradition in reinterpreting some of the traditional claims of covenant faith. Using the Sinaiticus as the textual basis of study, it shows that the lengthy wisdom lecture of Tobit displays an inner logic that structures the collection of seemingly unrelated sayings. The instructions reinterpret a major deuteronomic concern to remember the Lord always. For Tobit, the practice of righteousness, the practice of wise behavior, and the practice of prayer realize and concretize such remembrance. Addressed to those in the Dispersion, Tobit’s wisdom instructions are meant to foster and shape a distinct ethos of truth, righteousness and mercy.

Scholars have shown renewed interest in the Book of Tobit since fragments of the text were found at Qumran. However, the wisdom instructions of Tobit 4 have remained largely ignored. The present study provides an extensive treatment of this important section, reading Tobit's wisdom discourse as a vital component in the literary expression of the author and as a strong indication of the significant role of the sapiential tradition in the world of Diaspora living. In the context of Second Temple Judaism, Tobit's wisdom discourse is part of an essential avenue for shaping identity and creating a distinct ethos for those outside the land.

Tobiah’s travel with the angel in Tobit chapter six constitutes a singular moment in the book. It marks a before and after for Tobiah as a character. Considered attentively, Tobit six reveals a remarkable richness in content and form, and functions as a crucial turning point in the plot’s development. This book is the first thorough study of Tobit six, examining the poetics and narrative function of this key chapter and revisiting arguments about its meaning. A better understanding of this central chapter deepens our comprehension of the book as a whole.

Previous scholars have largely approached Wisdom and Torah in the Second Temple Period through a type of reception history, whereby the two concepts have been understood as signifiers of independent, earlier “biblical” streams of tradition that later came together in the Hellenistic and Roman eras, largely under the process of a so-called “torahization” of wisdom. Recent studies critiquing the nature of wisdom and wisdom literature as operative categories for understanding scribal cultures in early Judaism, as well as newer approaches to conceptualizing Torah and authorizing-compositional practices related to the Pentateuchal texts, however, have challenged the foundations on which the previous models of Wisdom and Torah rested. This volume, therefore, brings together several essays that aim to reexamine and rethink the ways we can describe the developments of texts categorized as “Wisdom” that proliferated during the Second Temple Period and whose contents point to an engagement with a “Torah” discourse. By asking anew the question of whether “Wisdom” was transformed by/into “Torah” during this period, this volume offers reformulations on the discursive space between Wisdom and Torah through analyzing new identifications, confluences, and transformations.

This set of varied and stimulating papers, by an international group of younger as well as senior scholars, examines the manner in which peoplehood was understood by the Jewish communities of the Second Temple period and by the religious traditions that emerged from those communities and later flourished in Christianity and Rabbinic Judaism. The Hebrew and Greek terms for "people" and "nation" and the name "Israel" are closely analyzed, especially in forays into wisdom literature, Jewish apologetic and the Dead Sea Scrolls, and their uses are related to geographical, political and theological developments, as well as statehood, authority and rulership in the Persian world, Hasmonean times and Ptolemaic Egypt. Especially interesting are the carefully argued and documented suggestions about how Jewish peoplehood expressed itself with regard to charitable behavior, pagan deities, and marital regulations. Those interested in the history of cultural and theological tensions will be intrigued by the studies centered on how the opponents of Jews behaved towards "the people of God", how Hellenistic Jewish culture located the Jews on the Roman rather than on the Greek side, and how early Christian discourse saw the mission among the peoples and interpreted earlier sources accordingly. The idea of the Jewish "way of life" is seen to have influenced the writer of the longer Greek version of Esther and works of fiction are shown to have had important historical data within them. Modern social theory also has its say here in a careful consideration of Cognitive theory of ethnicity and the dynamic of ethnic boundary-making.