Proverbs, The Book of

VIEW:13 DATA:01-04-2020

mishlee, plural of maashaal, "comparison" or "likeness." The Christian fathers (Clement, Ep. Cor. 1:57; Hegesippus, Irenaeus in Eusebius H. E. 4:22) entitle it "Wisdom, the sum of all virtues" (Panareros sophia). Pithy sayings (compare David's quotation, 1Sa_24:13), like similes or with a figure. The comparison is either expressed or left for the hearer to supply. So Balaam's "parable" is prophecy in figurative language (Num_23:7-10; 1Sa_10:12; Eze_12:22-23; Eze_17:2-3; Eze_18:2; Eze_20:49; Eze_24:3; Luk_4:23). In Job_27:1 "parable" (Job_29:1) means a figurative, sententious, weighty embodiment of wisdom, not in this case short, but containing Job's whole argument (Psa_49:4, maashaal).
In Pro_1:6 "dark sayings" (chidah) are another form of proverbs, the enigmatical obscurity being designed to stimulate reflection (Hab_2:6; Judges 14; 1Ki_10:1; 2Ch_9:1; Eze_17:2; Psa_78:2); the melitsah (Pro_1:6), "interpretation" (so Chald. and Vulgate versions), for which Gesenius translated "a saying that needs an interpreter," i.e. enigmatical (Hab_2:6). For instance (Pro_12:27), "the slothful man roasteth not that which he took in hunting" requires discernment to see the point of comparison and the application; the slothful man is too lazy to hunt, and therefore has nothing to roast (compare 2Th_3:10). "Proverb" is with Jesus' disciples equivalent to an obscure saying (Joh_16:29).
Canonicity. The Book of Proverbs is found in all Jewish lists among the ketubim, "writings" (hagiographa), the third division of Scripture. The Talmud (Baba Bathra, 14 b.) gives the order, Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Solomon, Lamentations, Daniel, Esther, Ezra (including Nehemiah), Chronicles. The New Testament quotes and so canonizes (Pro_1:16; Rom_3:10; Rom_3:15. Pro_3:7; Rom_12:16. Pro_3:11-12; Heb_12:5-6; Rev_3:19. Pro_3:34; Jas_4:6. Pro_10:12; 1Pe_4:8. Pro_11:31; 1Pe_4:17-18. Pro_17:13; Rom_12:17; 1Th_5:15; 1Pe_3:9. Pro_17:27; Jas_1:19. Pro_20:9; 1Jn_1:8. Pro_20:20; Mat_15:4. Pro_22:8; 2Co_9:6; Gal_6:7; Gal_6:9. Pro_25:21-22; Rom_12:20. Pro_26:11; 2Pe_2:22. Pro_27:1; Jas_4:13).
Divisions and authorship. The same heading, "the proverbs of Solomon the son of David king of Israel" (Pro_1:1; Pro_10:1; Pro_25:1), marks the three divisions. Solomon spoke 3,000 proverbs (1Ki_4:32) and "set in order" the present selection (Proverbs 1-24; Ecc_12:9). "Hezekiah" directed his pious "men" (perhaps Isaiah, Micah, Shebna, and Joah: 2Ki_18:18) to supplement the collection with a series of proverbs of Solomon, not included in the collection by the royal author (Pro_25:1; compare Sir_47:14; Sir_47:17). The Holy Spirit did not appoint all Solomon's proverbs indiscriminately to be put into the canon for all ages, but a selection suited for the ends of revelation. The bringing forth of God's word from obscurity fitly accompanied the reformation by pious Hezekiah, as in the case of Josiah's reformation (2Ch_31:21; 2Ch_31:29-30). The Jews assign the composition of the Song of Solomon to Solomon's youth, Proverbs to his manhood, and Ecclesiastes to his old age.
(1) Proverbs 1-9 are one connected whole, in which wisdom is recommended to youths; an introduction states the aim.
(2) Proverbs 10-22 are single detached proverbs; from Proverbs 10:1 to Proverbs 22:16; Proverbs 22:17 to Proverbs 24:21, form a more connected whole on righteousness and prudence, with an introduction; Pro_24:23-34, "these also belong to the wise," are an appendix of unconnected maxims.
(3) Proverbs 25-29, consisting of single sentences, are the selection of Hezekiah's men..
(4) Proverbs 30 is Agur's proverbs and enigmatical sayings..
(5) Proverbs 31 consists of king Lemuel's words (Pro_31:1-6), and an alphabetical acrostic in praise of a virtuous woman.
The repetition of many proverbs in a similar form in the middle division is due, not to their emanating from different authors, but to their having been selected out of different collections oral or written, of the same author Solomon, in which the same proverb appeared in a different connection; just as Jesus' sayings repeated in different connections (Pro_14:12; Pro_16:25; Pro_21:2; Pro_21:9; Pro_21:19; Pro_10:1; Pro_15:20; Pro_10:2; Pro_11:4; Pro_10:15; Pro_18:11; Pro_15:33; Pro_18:12; Pro_11:21; Pro_16:5; Pro_14:31; Pro_17:5; Pro_19:12; Pro_20:2). The Proverbs apply the truths of religion to practical life in sentences weighty and easily remembered by their terse point. (See POETRY.)
Gnomic poetry is peculiarly Semitic. Instead of philosophical reasonings and argument, the results of observation are embodied in terse proverbial similitudes and maxims. A proverb is defined as" the wit of one, the wisdom of many." When the nation's experiences had become matured Solomon in a time of national peace embodied them in gnomic proverbs. Internal tranquillity favored the growth of a contemplative spirit which suits such a work. Favorite phrases characterize the middle division, the style of which is simple and antique. The Proverbs are in antithetic parallelism, the second clause standing in contrast to the first. Here are the phrases "fountain of life," "tree of life," "snares of death," "healing," "health;" "destruction" (mechittah), Pro_10:14-15; Pro_10:29, nowhere else in Proverbs; (ad argiah) "but for a moment"; (yad leyad) "hand to hand," Pro_11:21; (nirgan) "a whisperer," "talebearer" )Pro_18:18, etc.), are characteristic of the middle division. The third division, namely, of Hezekiah's men, is marked by the interrogation "seest thou?" (Pro_26:12; Pro_29:20.)
Things are compared by being placed side by side, connected simply by "and" (Pro_25:3; Pro_25:20). The antithesis is not so marked. The verses are not of two equal members; one is often shorter than the other; sometimes there are even three members in the verse. A cautious and mournful tone is thought to mark the language as to rulers, instead of the joy and reverence of the middle and older division; the, state of the nation under Hezekiah at the close of the eighth century B.C. accords with his selection of these proverbs of Solomon. The first division, with the closing part of the middle (Pro 10:1-22:16 being the germ of the book), Proverbs 1-9; Proverbs 22:17 - Proverbs 25:1, is characterized by favorite words and constructions: as chokmot, "wisdoms"; zarah, "the strange woman"; nokriah, "the foreigner," the adulteress who seduces youth, the opposite of true wisdom, found once in the middle division (Pro_22:14). Shephathaim, dual feminine, is constructed with the verb masculine plural.
Warning against envy at the sinner's seeming prosperity appears (Pro_3:31; Pro_23:17; Pro_24:1; Pro_24:19) as in Job. The disciplinary design of chastisement ("instruction," musar, Greek paideia, correction by discipline), Pro_3:11-13; so Job (Job_33:17-30; Job_5:17); wisdom (Pro_2:4; Pro_3:14; Pro_3:8; Job 28; Pro_3:23; Job_5:22; Pro_8:25; Job_15:7-8). The similarity is probably due to Solomon's having become imbued with the spirit of the book of Job, through study of it. The language of the first division rises from a general exhortation, and then a particular one to youth to follow wisdom, to the sublimest and most universal strain at the close (Pro 6:20-9:18). This first division is continuous description and elucidation of truth, instead of the single proverb which characterizes the middle collection; the poetic parallelism is synonymous, not antithetic or synthetic, as in the middle division.
Keil truly says, after all these distinctions of parts, "one historical background is shown throughout, the contents corresponding only to the relations, culture, and experiences of life acquired by the political development of Israel under Solomon." The first part forms a connected mashal or parabolic commendation of wisdom. It is the porch, leading into the interior, the Proverbs proper, loosely connected. The ornamental, flowing style suits the young, to whom the first division is addressed. The second, addressed to men, is in brief, business like style, compressing much in brief compass for the right conduct of life.
The two sentences in each distich mutually complement each other, and the ellipsis in one is to be supplied from the antithesis in the other, e.g. (Pro_12:3), "a man shall not be established by wickedness (but shall be rooted out); but the root of the righteous shall (be established and) not be moved"; Pro_11:12, "he that is void of understanding despiseth his neighbour (and therefore withholds not contemptuous words); but a man of understanding (despiseth not his neighbour and therefore) holdeth his speech" (from contemptuous words). So in very many verses. From Pro_22:17 to Pro_24:16 the continuous style is resumed from Proverbs 1-9. It forms the epilogue of the middle division, with a few closing disconnected maxims (Pro_24:23-34). (On the closing Proverbs 30; 31, see AGUR; LEMUEL; JAKEH; MASSA; ITHIEL; UCAL.) Lemuel's mother suggested the model of the closing acrostic in praise of a virtuous woman, "a looking glass for ladies" (M. Henry); the 22 verses begin with the consecutive letters of the Hebrew alphabet. The introduction of a foreigner's (Lemuel) words into the inspired canon of Israel is paralleled by Balaam's and Job's words being part of Scripture.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Prov'erbs, The Book of. The title of this book in Hebrew is taken from its first word, mashal, which originally meant "a comparison". It is sometimes translated parable, sometimes, proverb, as here. The superscriptions which are affixed to several portions of the book, in Pro_1:1; Pro_10:1; Pro_25:1, attribute the authorship of those portions to Solomon, the son of David, king of Israel. With the exception of the last two chapters, which are distinctly assigned to other authors, it is probable that the statement of the superscriptions is, in the main, correct, and that the majority of the proverbs contained in the book were uttered or collected by Solomon. Speaking roughly, the book consists of three main divisions, with two appendices: —
Chapters 1-9 form a connected didactic in which wisdom is praised and the youth exhorted to devote himself to her. This portion is preceded by an introduction and title describing the character and general aim of the book.
Chapters 10-24, with the title, "The Proverbs of Solomon," consist of three parts: Pro_10:1-22; Pro_10:16, a collection of single proverbs, and detached sentences out of the region of moral teaching and worldly prudence; Pro_22:17-24; Pro_22:21, a more connected didactic poem, with an introduction, Pro_22:17-22, which contains precepts of righteousness and prudence; Pro_24:23-34, with the inscription, "These also belong to the wise," a collection of unconnected maxims, which serve as an appendix to the preceding.
Then follows the third division, chapters 25-29, which, according to the superscription, professes to be collection of Solomon's proverbs, consisting of single sentences, which the men of the court of Hezekiah copied out.
The first appendix, chapter 30, "The words of Agur, the son of Jakeh," is a collection of partly proverbial and partly enigmatical sayings;
the second appendix, chapter 31, is divided into two parts, "The words of King Lemuel," Pro_31:1-6; and an alphabetical acrostic in praise of a virtuous woman, which occupies the rest of the chapter, Pro_31:7-31.
Who was Agur and who was Jakeh, are questions which have been often asked, and never satisfactorily answered. All that can be said of the first is that he was an unknown Hebrew sage, the son of an equally unknown Jakeh, and that he lived, after the time of Hezekiah. Lemuel, like Agur, is unknown. It is even uncertain whether he is to be regarded as a real personage, or whether the name is merely symbolical.
The Proverbs are frequently quoted or alluded to in the New Testament and the canonicity of the book thereby confirmed. The following is a list of the principal passages: —
Pro_1:16; compare Rom_3:10; Rom_3:15;
Pro_3:7; compare Rom_12:16;
Pro_3:11-12; compare Heb_12:5-6; see also Rev_3:19;
Pro_3:34; compare Jas_4:6;
Pro_10:12; compare 1Pe_4:8;
Pro_11:31; compare 1Pe_4:18;
Pro_17:13; compare Rom_12:17; 1Th_5:15; 1Pe_3:9;
Pro_17:27; compare Jas_1:19;
Pro_20:9; compare 1Jn_1:8;
Pro_20:20; compare Mat_15:4; Mar_7:10;
Pro_22:8; (Septuagint (LXX)); compare 2Co_9:7;
Pro_25:21-22; compare Rom_12:20;
Pro_26:11; compare 2Pe_2:22;
Pro_27:1; compare Jas_4:13-14
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

That Solomon was the author of the Book of Proverbs has never been questioned. Some have indeed thought that he composed a part only of the Proverbs included in that book, and collected the others from various sources. It is probable, indeed, that he availed himself of any sayings already current which he regarded as useful and important. Whether he ever made any collection of his proverbs in writing is, however, doubtful. Proverbs 25-31, we are expressly informed, was written out and added to the previous portion, by order of King Hezekiah. The divine authority of the book is sufficiently proved by the quotations made from it in the New Testament (Rom_12:16; Heb_12:5-6; 1Pe_4:8; 1Th_5:15).
The characteristics of the proverbial style (in the more restricted sense of the word) are, according to Bishop Lowth, 1. Brevity; 2. Obscurity; 3. Elegance. The first of these is, however, the only one that can be considered at all universal. Many of the Proverbs of Solomon can hardly lay claim to elegance, according to the most liberal application of the term, and comparatively few of them are at all obscure as to meaning. The same remark applies with even greater force to the proverbs of everyday life, e.g. Time and tide tarry for no man. Haste makes waste. Make hay while the sun shines. A fool and his money are soon parted. We should be rather inclined to name, as a characteristic of the proverb, a pointed and sometimes antithetical form of expression; and this, in addition to brevity or sententiousness, constitutes perhaps the only universal distinction of this species of composition. Conciseness indeed enters into the very essence of the proverb.
We were about to adduce examples from the book of Proverbs, of these two excellencies?sententiousness and point?but it is impossible to select, where almost every verse is an illustration. Nor should it be forgotten that the structure of the Hebrew language admits of a much higher degree of excellence in this particular than is possible in the English tongue. We give two examples taken at random. 'A man's heart deviseth his way: but the Lord directeth his steps.' Here are twelve words; in the original seven only are employed. 'When a man's ways please the Lord, he maketh even his enemies to be at peace with him.'Eighteen words; in the Hebrew eight.
From its brevity, its appositeness, and its epigrammatic point, a proverb once heard remains fixed in the memory. Like an outline sketch which pleases more than a finished drawing, because it leaves more to the imagination, a proverb is peculiarly fitted to impress the mind, because it suggests more than it expresses. The same effect is produced by the obscurity observable in some proverbs; an obscurity consequent in part on their sententiousness, and in part on their figurative dress.
But Solomon must have had other reasons for selecting it, peculiar to the age and country in which he lived. The Hebrews have been called a nation of children. The mode of teaching by aphorisms is especially adapted to men in an early stage of culture, who have not yet learned to arrange and connect their various knowledges into a system. Accordingly we find this mode of writing employed in the most remote ages; and wise sayings, maxims, apophthegms, constitute a large part of the early literature of most nations. Especially is this true of the Oriental nations. The fondness of the people of the East for parables, enigmas, allegories, and pithy sayings, has itself become a proverb.
As an example of the former we may refer to Pro_2:1-5, and of the latter to Pro_10:27-29.
Proverbs 1-9 are remarkably distinguished from the remainder, and form a continuous discourse, written in the highest style of poetry, adorned with apt and beautiful illustrations, and with various and striking figures.
At the tenth chapter a different style commences. From Pro_10:1 to Pro_22:17, is a series of pithy disconnected maxims, on various subjects, and applicable to the most diverse situation. From Pro_22:17 to Pro_25:28 a style resembling that of the exordium, though inferior in elegance and sublimity, prevails; and at Proverbs 25 the separate maxims recommence. These compose the remainder of the book, with the exception of Proverbs 30, which is ascribed to Agur, and Proverbs 31, which is said to be the advice given to King Lemuel by his mother. Who these persons are is not known. The supposition that Lemuel is another name of Solomon does not appear to be supported by proof.
Proverbs 30 affords an example of another species of writing, closely allied to the proverb, and equally in favor among the Orientals. It is that of riddles or enigmas, designed to exercise the wit and ingenuity of the hearer, and to impart instruction through the medium of amusement.
Proverbs 31, containing the counsels addressed to King Lemuel by his mother, needs no elucidation. It presents a beautiful picture of female excellence in an age and country where modesty, industry, submission, and the domestic and matronly virtues, were esteemed the only appropriate ornaments of woman.
If we turn our attention to the maxims which compose the greater part of the book of Proverbs, we shall find enough to excite our wonder and admiration. Here are not only the results of the profoundest human sagacity, the counsels and admonitions of the man who excelled in wisdom all who went before, and all who came after him, but of such a man writing under divine inspiration. And how numerous, how various, how profound, how important are his instructions!
These directions are adapted to the wants of every class and rank of men, and to every relation of life. The rich and the poor, the learned and the ignorant, the master and the servant, the monarch and the subject, may here find the counsels they need. 'Apples of gold in baskets of silver' are fit emblems of such prudent and wholesome counsels, clothed in such an attractive garb.




The Popular Cyclopedia of Biblical Literature
by John Kitto.

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