While endorsing the overall project of this volume, I raise in this essay two significant questions about how this relationship between Wisdom and Prophecy should be explored. First, is the term “Wisdom” as a designation for a category of biblical books more of a hindrance than a help? Von Rad first asked this question in 1970, as he wondered whether the term “disguises what stands behind it rather than depicts it properly.” Recently, the questions about the viability of “Wisdom” as a category are beginning to mount, as Sneed’s recent edited volume, Is There a Wisdom Tradition? (2015) makes evident. The vague, arbitrary, and subjective category may indeed be a mask that distorts the meaning of its contents. Worse than that, the level of abstraction from the text at which the genre seeks to unify these diverse books invites scholars to import their modern presuppositions into their interpretation. It seems unlikely that the Israelites would have grouped texts together because they demonstrated individualism, humanism, empiricism, rationalism, universalism, or secularism. That list of purported Wisdom traits sounds a lot more like a conception of wisdom from the modern age, more specifically the nineteenth century, which, suspiciously enough, is when we first encounter the Wisdom Literature genre we have today (Bruch 1851). “Wisdom Literature,” as Crenshaw (1976) has observed, indeed often stands “as a mirror image of the scholar painting her portrait.”