The Book of Wisdom (or Wisdom of Solomon, Wisdom, Book of the Wisdom of Solomon), is one of the books of the Bible. It is considered scripture, classified as deuterocanonical (meaning "second canon", "secondary canon", or "of secondary authority") by the Roman Catholic Church and similarly, anagignoskomenon (Gr. ἀναγιγνωσκόμενον, meaning "that which is to be read") by the Eastern Orthodox Church. Protestant churches generally consider it to be non-canonical (apocryphal), and thus not Biblical "scripture". It is one of the seven Sapiential or wisdom books included within the Septuagint, along with Psalms, Proverbs, Ecclesiastes, Song of Songs (Song of Solomon), Job, and Sirach.
Eusebius wrote in his Church History that Bishop Melito of Sardis in the 2nd century AD considered Wisdom of Solomon as part of the Old Testament (without necessarily using the term "canonical"), and that it was considered canonical by Jews and Christians. On the other hand the contrary claim has been made: "In the catalogue of Melito, presented by Eusebius, after Proverbs, the word Wisdom occurs, which nearly all commentators have been of opinion is only another name for the same book, and not the name of the book now called 'The Wisdom of Solomon'." An Aramaic translation of the Wisdom of Solomon is mentioned by Naḥmanides in the preface to his commentary on the Pentateuch.
The Book of Wisdom should not be confused with the Wisdom of Sirach, a work from the 2nd century BC, originally written in Hebrew.
The philosophical influences on the Book of Wisdom may include those of Middle-Platonism. Some religious and ethical influences may also stem from Stoicism, found in the writings of the Alexandrian Jew, Philo, to whom Book of Wisdom has on occasion been wrongly attributed. (This is evident in the use of the four Stoic ideals, borrowed from Plato.) A sorites appears in Chapter 6 (v. 17–20). This logical form is also called chain-inference, "of which the Stoics were very fond."
One passage (Wis. 8:2–18) has notable similarity to Virtue's speech to Heracles in Xenophon's Memorabilia, Book 2, 1:37.
There are found in the Book of Wisdom and other books of the wisdom literature to Wisdom as a personification with divine attributes.
In chapter seven, Wisdom is said to be “the fashioner of all things” (v. 22). Because she fashions all things, is “an associate in his [God’s] works” (8:4), and is a “pure emanation of the glory of the Almighty” (7:25), Wisdom is eternal and one in being (consubstantial) with the Father. Because Wisdom is God’s “creative agent”, she must be intimately identified with God himself. One indication that personified Wisdom refers to the Messiah is the paraphrasing of Wis 7:26 in Heb 1:3a. Wis 7:26 says that “she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness.” The author of Hebrews says of Christ: “He reflects the glory of God and bears the very stamp of his nature, upholding the universe by his word of power.” Much like the Word is characterized in the prologue to the Gospel of John, wisdom is described as "a breath of the power of God... [that] renews all things... passes into holy souls and makes them friends of God... [and is] the active cause of all things, ...the fashioner of what exists" (Wis 7:25,27,8:5-6).
Furthermore, Wisdom speaks of personified Wisdom in a Trinitarian way at 9:17: “Who has learned your counsel, unless you have given wisdom and sent your holy spirit from on high?”. The next verse says that salvation is an act of Wisdom. In Christianity salvation is an activity reserved for God, but it is here given to Wisdom, thus identifying them with one another.
The Book Of Wisdom, The Holy Bible, Complete Audiobook