Mudrost je iskonski, usmeni i napredni božanski dar ponuđen svim ljudima. Međutim, u antičkom poimanju povijesti Bliskoga istoka dogodio se diskontinuitet ili prekid fluktuacije i napretka mudrosti. Općim potopom sveopća mudrost je reducirana, tj. segmentirana sa širokopojasne usmene na uskopojasnu pismenu pa posljedično s masovne na pojedinačnu predaju. Tako mudrost do potopa nije više ista kao i mudrost poslije potopa. Biblija ne slijedi vijerno tu istočnu, to nije mezopotamsku matricu. Ono što antička istočna literatura pridaje Zijasudri, Utnapištimu, Atrahazisu pa kasnije i grčkome Ksisoterosu, Biblija ne iskazuje svojem prvosavezni kom protagonistu Noi nego novosavezni kom Mojsiju. Prema biblijskom nauku, Mojsije je taj, a ne Noa, koji je izravno primio tajne božanske mudrosti i koje je pohranio pa prema tomu i segregirao u pisanom Zakonu. Karakter pisanog Zakona je pismenost koja se nikako nije mogla ticati svih. Prvotno vezana za Mojsija i Arona prešla je na ostalo svećenstvo, a kasnije na kraljeve te druge izvrsnike u narodu. Time je mudrost, kao božanski dar, postala isključivo karakteristika društvene elite. Kako bi se uravnotežio odnos između božanske mudrosti i ljudske prirode, sveti pisci uvode termin »strah Gospodnji«. Samo onaj koji je u sebi odgojio strah Gospodnji može posjedovati i božansku mudrost. Takvim potezom, biblijski su pisci izuzeli mnoge uglednike iz izvorišta božanske mudrosti, otvaraju i vrata, ponudu i pristup mudrosti svima drugima koje krasi epitet (…) - »poniznost«. Wisdom is the original, oral, and progressive Divine gift offered to all people. However, in the Antique understanding of the history of the Middle East, there was a discontinuity or interruption of fluctuation and advance of wisdom. Through the Great Flood, the overall wisdom has been reduced, i.e., segmented from the wide spectrum of oral to the narrow spectrum of written and, consequently, from the massive to the individual tradition. Hence, the wisdom until the Flood is not the same as the wisdom after the Flood. The Bible does not follow faithfully that Eastern, or, more precisely, Mesopotamian theme. What the Antique Eastern literature ascribes to Ziasudra, Utnapishtim, Atrahasis, and, later on, to Greek Ksisoteros, the Bible does not ascribe to its protagonist of the first covenant, Noah, but to the protagonist of the new covenant, Moses. According to the Biblical teaching, Moses was the one, and not Noah, who directly received secrets of the Divine wisdom, which he recorded and, therefore, segregated in the written Law. The character of the written Law is literacy and, hence, it cannot concern everybody. Literacy was originally tied to Moses and Aaron, then transmitted to the rest of the priestly caste, and later on to kings and other renowned persons among the people. Thus, wisdom as a Divine gift became a characteristic of only the social elite. In order to balance the relationship between Divine wisdom and human nature, the holy writers introduced the term "fear of God". Only those who cultivated within themselves the fear of God could also possess the Divine wisdom. By making such a move, the Biblical writers excluded many renowned persons from the source of Divine wisdom and allowed all those characterized by the epithet (…) - »humility« - access to the Divine wisdom.