We may conclude this hasty review with the Targum. That on the Proverbs is considered by Zunz (p. 64), on linguistic grounds, to be nearly contemporaneous with those on the Psalms and Job, and is assigned by Bertheau to the latter half of the 7th century, though it is not quoted betore the 12th. The version is close, and on the whole follows the original text very faithfully, though with some remarkable deviations (the following are quoted by Bertheau-vii. 22 ; X. 3 ; xiv. 14; xxv. I, 20, etc.) Its similarity to the Peshito is too re markable to be accidental (Mr. Deutsch instances the following [Smith's Diet, of Bible, Ancient Versions], i. 2, 3, 5, 6, 8, 10, 12, 13 ; ii. 9, to, 13 15 ; iii. 2-9, etc.), and is probably to be accounted for by the supposition of a subsequent recension of the text, which is very corrupt, based upon that version ; cf. Wolf, Bibliollz. Pleb., ii. 1176 ; Dathe, de rat. consent. vers. Chad. et Syr. Prom Sal. ; Zunz, Gottesdienst. Vortrdg..
5. Form and Style. -The difference of style and structure between the first and second divi sions is apparent on the most cursory perusal. Instead of the detached gnomes of the latter, we find a succession of hortatory addresses, vary ing in length and differing in subject, though for the most part on the same plan and with the same general object, in which the writer does not so much define wisdom as enlarge upon the blessings to he derived from its possession, and the lasting misery which is the consequence of the violation of its precepts, and in the most powerful and moving language urge the young to the earnest pursuit of it as the best of all good things. Whether originally written as a proem or introduction or not, it is certainly well fitted to occupy its present place, and prepare the mind of the reader for the careful consideration of the moral and practical precepts which follow. The style is of a much higher and more dignified character than in the succeeding portions ; the language is more rhetori cal ; it abounds in bold personifications and vivid imagery. The concluding chapters (viii.-ix.) are cast in the grandest mould of poetry, and are sur passed in true sublimity by few portions of Holy Scripture. At the same time, when this portion is viewed as a whole, a want of artistic skill is dis coverable. The style is sometimes diffuse and the repetitions wearisome. The writer returns con tinually on his steps, treating of the same topic again and again, without any apparent plan or regular development of the subject. As regards the form, we find but little regularity of structure. The paragraphs consist sometimes of no more than two or three verses (i. 8-9 ; iii. 11-12 ; vi. 1-5, 6-I I, 12-15, 16-19) ; sometimes the same thought is carried through a long succession of verses, or even an entire chapter (ii. 1.22 ; V. 1-20 ; vi. 20-35 ; vii. viii. ix.) A very favourite arrangement is a paragraph of ten verses (i. to-19 ; iii. 1-to ; 11-20; iv. 10-19 ; viii. 12-21 ; 22-31), a form which, if we
may trust the LXX. version, existed also in the copies employed by them in iv. 20-27 ; v. 6-11 ; and, according to the Peshito Syriac in iv. 1-9. The parallelism of members is sometimes main tained, but frequently neglected. The parallels are usually synonymous (ex. gr., i. 8-9, 11, 12, etc.) The antithetical parallels found iii. 32-35 belong to a series of gnomes which disturb the harmony of the passage, and appear scarcely in their appropriate place. It may be remarked that the name Elohim' only occurs six times in the whole hook, and thrice in this section (ii. 5-17 ; iii. 4). The other places are, xxv. 2 ; xxx. 5-9. Other unusual words are )15c:17, wisdoms,' for wisdom in the abstract (i. 20 ; ix. I ; found also xxiv. 7) ; the strange woman,' which occurs repeatedly (ex. gr., ii. 16; v. 3, 20, etc., found ,._.nowhere else save xxii. 14 ; xxiii. 23) ; and nn:3, the stranger' (ii. 16 ; vii. 5, etc. ; found also xx. 16 ; xxiii. 27 ; xxvii. 13) ; L e., the foreign prostitute, then as now lurking at the dark corners of the streets, taken as the representative of the harlot sense seducing the young and inexperienced from true wisdom. Ewald also notices the unusual construction of =DV, a dual fern. with a verb in • the masc. pl. (v. 2) ; while in the next verse it has properly a fern. pl., and the unusual pl. (vifi. 4).
In the second division, the Proverbs of So lomon,' which form the kernel of the book, (x.-xxii. 17), we find a striking similarity of struc ture throughout. Every verse (reckoned by Delitzsch at 375) in its normal form consists of two members, each containing three, four, or more rarely five short words. (The one exception to this rule (xix. 7) is probably due to the loss of a member, which is supplied by the LXX.) Every verse is independent, with no necessary connection with those that precede or follow, and, generally speak ing, no attempt at arrangement. Ewald's theory of a continuous thread of connection running through this collection in its original form, and binding together the scattered sayings, has abso lutely no evidence in its favour, and can only be sustained by supposing an almost total dismember ment of this portion of the book. It is true there are cases in which the same subject recurs in two or three successive verses (ex. gr., x. 2.5 ; 18.21; xi. 4-8; 24.26), but these are the exceptions, and only occur, as Ewald elsewhere allows, when, from the studied brevity of the proverbial form, a thought cannot be expressed in all its fulness in a single verse. The cases in which the same charac teristic word or words recur in successive proverbs are more frequent (ex.gr., x. 6, 7 ; 8, to ; xi. 5, 6 ; II, etc.) But in every instance each verse gives a single definite idea, nor do we ever meet with two verses so connected that the latter con tains the reason of the counsel, or the application of the illustration given in the former.