Overview of Proverbs (Notes for Class 4)

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What is a proverb? Paul Benware defines it as “wise, concise sayings that are to be used in governing lives.”¹⁾Paul Benware, Survey of the Old Testament, Moody Publishers, Chicago, IL: 2003, p. 174 Ancient Greek authors discussed the meaning of a proverb from a rhetorical perspective:

“A proverb or a maxim is a concise unattributed saying which gives a pithy expression to an insight about life or moral truth, the validity of which is generally recognized and approved. Aristotle defined the maxim (γνωμη) in these words (Rhet. 2.21; 1394a): ‘A maxim is a statement that treats neither particulars—like what sort of fellow Iphicrates is—but things in general, not just anything in general—like the fact that the straight is the opposite of the crooked—but those things pertaining to human action, things that are to be chosen or avoided.’ A more succinct definition is found in the slightly earlier handbook of Anaxinines (Rhetorica ad Alexandrum 11m 1430b): ‘The maxim is, in a word, an expression of one’s personal conviction about some general principle of human action.’ Rherorica ad Herennium is the earliest extant treatise in which sententiae is used as a technical rhetorical term, which he defines as ‘a declaration derived from social behavior, which succinctly presents either what is or what ought to be a fact of life’ (4.24).”²⁾David Aune, The Westminster Dictionary of New Testament & Early Christian Literature & Rhetoric, Westminster John Know Press (Louisville, KY: 2003), p. 386

Genre: Wisdom Literature

Wisdom Literature was a common motif in the Ancient Near East, with parallels in Egypt and Babylon. It is not surprising that Solomon was aware of and drew upon this genre: “And Solomon’s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt” (1 Kgs. 4:30).

Egyptian Wisdom Literature

• The Instructions of the Vizier Ptah-Hotep (ca. 2450 BC): advice for a successful statesman.³⁾Ancient Near Eastern Texts Relating to the Old Testament, ed. James B. Pritchard, 3rd ed., Princeton University Press, Princeton, NJ: 1969, pp. 412–414; hereafter ANET

• The Instruction of King Amen-em-Het (1960 BC): Pharaoh’s advice to his son and successor.⁴⁾ANET 418–419

• The Instruction of Amen-em-Ope (ca. 1300–900 BC): royal teaching on life, with many parallels to Proverbs 22:17–24:22.⁵⁾ANET 421–424

Babylonian Wisdom Literature

• Akkadian Proverbs (ca. 1500–1000 BC).⁶⁾ANET 425–426

• Counsels of Wisdom (ca. 1800–1600 BC).⁷⁾ANET 426–427

• The Words of Ahiqar (ca. 700–400 BC).⁸⁾ANET 427–430

Author(s) and Date

• Solomon is the principal author (reigned 969–932 BC; cf. 1 Kgs. 4:32; Eccl. 12:9).

• The book reached its final form in the time of Hezekiah (reigned 716–687 BC; cf. Prov. 25:1).

• Agur (ch. 30) is otherwise unknown.

• “King Lemuel, the prophecy that his mother taught him” (Prov. 31:1) has no historical referent; likely a nickname for Solomon from his mother. Maternal teaching is also emphasized in 1:8 and 6:20.

Audience

The repeated address “my son” occurs 23 times (Prov. 1:8, 10, 15; 2:1; 3:1, 11, 21; 4:10, 20; 5:1, 20; 6:1, 3, 20; 7:1; 19:27; 23:15, 19, 26; 24:13, 21; 27:11; 31:2) and “ye children” 4 times (Prov. 4:1; 5:7; 7:24; 8:32). This suggests an original audience of Rehoboam (“my son”) along with Solomon’s other children.

Another view is that such expressions were conventional in Wisdom Literature, especially for princely students in a royal school setting (Prov. 22:6).

“This technical understanding is important in Proverbs, which is addressed to “royal sons.” Class distinctions were clearly marked not only in Israel but also at Ugarit, where the only ancient cognate for the term na’ar is a term of status used for guild members serving in the domestic sphere and as superior military figure. Based on the ancient Near Eastern usage of the term as a background for the usage in the Bible, this verse should not be employed for early childhood training, since the proverbial na’ar  was in the process of being apprenticed in wisdom for taking on royal responsibilities consistent with his status.

In the same way, the word hanak (“train up”) is used almost universally with the dedication or initiation of temples, houses, altars, or walls. Thus, the obligation to a young wisdom “squire” would be to recognize his status as and initiate him into his official capacities or responsibilities with the respect fitting his status. Given this understanding, the phrase “on the way they should go” meant “according to the standard and status” of what would be demanded of the na’ar in that culture. Therfore, the acquisition of hokmah “wisdom” (a skill in living life) is a duty obligated to the elite whose role in society was to lead, govern, and rule, a training commensurate with its status.”⁹⁾Randal Price and Wayne House, Zondervan Handbook of Biblical Archaeology, Zondervan (Grand Rapids, MI: 2017), p. 158

• Nevertheless, Wisdom also cries out to all the “sons of man” (Prov. 8:1–5), extending beyond the royal household.

Outline

1. Section I: Proverbs of Solomon (1:1–9:18)

2. Section II: Proverbs of Solomon (10:1–24:22)

   • Some divide 22:17–24:22 (“words of the wise”) and 24:23–34 (“these things also belong to the wise”), but this seems superficial (see 22:17).

3. Section III: Proverbs of Solomon copied by Hezekiah’s men (25:1–29:27)

4. Section IV: Words of Agur (30:1–33)

5. Section V: Words of King Lemuel (31:1–31)

Key Phrases and Concepts

• “Fear of the LORD”—18 times (1:7, 29; 2:5; 3:7; 8:13; 9:10; 10:27; 14:2, 26, 27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; 24:21; 31:33).

• “Wise … but … fool”—16 contrasts (3:35; 10:1, 8, 14; 12:15; 13:20; 14:1, 3, 16, 24; 15:2, 7, 20; 21:20; 28:26; 29:11).

• “Strange woman”—9 times (2:16–19; 5:3–6, 8, 20; 6:24–29; 7:5–27; 20:16; 23:27–28; 27:13).

• Wisdom personified—4 times (1:20–33; 7:1–27; 8:1–36; 9:1–12).

Wisdom Personified and Christ

• 1 Cor. 1:24, 30: “Christ … the wisdom of God.”

• Matt. 23:34 cf. Luke 11:49: Wisdom speaks in parallel to Christ’s words.

• Proverbs 1:20–33: refusal of Wisdom parallels refusal of Jehovah (Jer. 7:24–27; Isa. 65:12; 66:4); Wisdom’s laughter at calamity parallels Jehovah’s laughter (Ps. 2:4; 59:8).

• Proverbs 8:22–36: Wisdom’s preexistence parallels Christ’s preexistence (Mic. 5:2; John 1:1–2; 17:24; Col. 1:17). God’s delight in Wisdom parallels the Father’s delight in the Son (Isa. 42:1; Matt. 3:17; John 5:20).

Wisdom in Proverbs thus anticipates the Logos of John (John 1:1–3, 14). The purpose of Proverbs extends beyond intellectual pursuit to knowing the One from whom wisdom originates (John 1:18).

Hermeneutical Principles

• Proverbs are generally guidelines, not absolute promises.¹⁰⁾Sid S. Buzzell, The Bible Knowledge Commentary: Old Testament, ed. John F. Walvoord, Roy B. Zuck, Victor Books, 1987, p. 904

• Examples of generalizations: Prov. 11:4, 8.

• Numerical sayings: “three things … yea, four” (Prov. 30:15, 18, 21, 29), also in Amos (1:3, 6, 9, 11, 13; 2:1, 4, 6). “Six … yea, seven” (Prov. 6:16), also in Job 5:19.

• Metaphorical comparisons: Prov. 30:18–20.

Exegetical fallacy to avoid:
Benware warns against viewing Proverbs 10–29 as merely a random collection: “Proverbs becomes a collection of individual proverbs dealing with a wide range of subjects. In chapters 10-29 there is a general theme of righteous living but no particular order or grouping of these proverbs.”¹¹⁾ Paul Benware, Survey of the Old Testament, Moody Publishers (Chicago, IL: 2003), p. 177 But evidence suggests contextual progress of thought.

Topical study is useful (e.g., finances, parenting, companions, marriage). A recommended resource is Scott Hanks, Topical Studies in Proverbs (Mercy and Truth Ministries, Lawrence, KS: 2008).

• Proverbs 31:10–31: The Virtuous Wife

  This acrostic poem may allude to Ruth, a descendant of Solomon, as an exemplar of the virtuous wife:

  • v. 10 cf. Ruth 3:11

  • v. 11 cf. Ruth 3:10

  • v. 13 cf. Ruth 2:2

  • v. 15 cf. Ruth 3:1–5, 17

  • v. 23 cf. Ruth 4:1

  • v. 26 cf. Ruth 1:16–17

  • v. 27 cf. Ruth 2:7

  • v. 30 cf. Ruth 4:11–12