Literary The Hebrew word for proverb (mashal) probably meant originally a comparison and then was broad ened to apply to any sententious saying, because often containing a comparison. The proverbs of this book do not bear in general the stamp of long popular use, but rather of the reflec tion of individuals. The whole book is written in what is called, from the Hebrew standpoint, poetry; for the most part gnomic, although the lyric form is also found, especially in chapters i-ix. Like Hebrew poetry generally, parallelism of the members of a verse is the most prom inent characteristic. Antithesis is found especially in chapters x-xv. Each verse ex presses usually an independent thought, except in chapters i-ix and chapters xxx-xxxi, where connected discourse is found. Brevity and sententiousness of statement are implied in the very nature of a proverb, while simile, metaphor and paradox are common. An ex tended personification of wisdom is found in the eighth chapter.
Although Proverbs has several authors and compilers, and much of it is dis connected in form, yet a marked degree of unity pervades the whole. The book confirms the statement of purpose in chapter i, 1-6, that is intended to teach wisdom to men, especially to the young and inexperienced, but also to those who already have some knowledge of wisdom. Wisdom, however, is a comprehensive term, it includes all that is -desirable in character, folly all that is undesirable. Its foundation is reli gious, it consists fundamentally in a right rela tion to God, "the fear of Jehovah is the begin ning of wisdom" (chapter ix, 10). But all that pertains to humanity is included in the scope of wisdom, so that the book touches all phases of human life. Observation of the customs and habits of men, and conclusions therefrom, have a prominent place.
Relation to Wisdom is thus practical rather than speculative. To speak of the book as philosophical, as some have done, is, therefore, misleading. The book, it is true, iden tifies virtue with knowledge. But this is done, not from a philosophical standpoint, but from a religious and practical one. For the practical
purpose of the writers, men are divided into two classes, those who know the right and do it, and those who are ignorant of it and do not do it. The other class, always so common, con sisting of those who know the truth and do it not, is simply ignored. The speculative element is wanting in the book. The teachings concern ing wisdom often suggest philosophical specula tions concerning the greatest good, but they are always religious, not philosophical. Some of the proverbs may reflect a general acquaintance with Greek philosophy, but not definitely with the doctrines of any specific school.
Ethical ethical teaching of the book is on a high plane. Ceremonial is oc casionally alluded to, but the sages agree with the prophets that the external act has no value without an inner reality. When revenge is for bidden, chapter xx, 22, and chapter xxiv, 29, and kind treatment of enemies is enjoined, chapter xxv, 21, the standard approaches closely to that of the New Testament.
Baumgartner, A. J.,