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Proverbs
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The Book of Proverbs is an anthology of didactic poetry forming part of the sapiential literature of the Old Testament. Its primary purpose, indicated in the first sentence (Proverb 1:2, 3), is to teach wisdom. It is ... directed particularly to the young and inexperienced (Proverb 1:4); but also to those who desire advanced training in wisdom (Proverb 1:5, 6). The wisdom which the book teaches, covers a wide field of human and divine activity, ranging from matters purely secular to most lofty moral and religious truths, such as God's omniscience (Proverb 5:21; 15:3-11), power (Proverb 19:21; 21:30), providence (Proverb 20:1-24), goodness (Proverb 15:29), and the joy and strength resulting from abandonment to him (Proverb 3:5; 16:20; 18:10). The teaching of the entire book is placed on a firm religious foundation by the principle that "the fear of the LORD is the beginning of knowledge" (Proverb 1:7; cf Proverb 9:10).
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Although Proverbs is more practical than theological, God�s work as Creator is especially highlighted. The role of wisdom in creation is the subject of 8:22�31 (see notes there), where wisdom as an attribute of God is personified. God is called the Maker of the poor (14:31; 17:5; 22:2). He sovereignly directs the steps of people (cf. 16:9; 20:24)�even the actions of kings (21:1)�and his eyes observe all that humans do (cf. 5:21; 15:3).
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In the Masoretic Text, the Book of Proverbs has for its natural heading the words Míshlê Shelomoh (Proverbs of Solomon), wherewith this sacred writing begins (cf. x). In the Talmud and in later Jewish works the Book of Proverbs is oftentimes designated by the single word Míshlê, and this abridged title is expressly mentioned in the superscription "Liber Proverbiorum, quem Hebræi Misle appellant", found in the official edition of the Vulgate. In the Septuagint manuscripts, the two Hebrew titles are rendered by and , respectively. From these Greek titles again are immediately derived the Latin renderings, "Parabolæ Salomonis", "Parabolæ", a trace of which appears in the Tridentine "Decretum de Canon. Script.", wherein the Book of Proverbs is simply called "Parabolæ".
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Comparing the book of Proverbs with other ancient Near Eastern wisdom literature sheds light on how the collection arose in the first place. In order to instruct their sons, court officials in many lands would pull together the wisdom they had acquired in a lifetime of diplomatic service. From Egypt we have at least ten such collections, including The Instruction of Ka-gem-ni and The Instruction of Prince Hor-dedef, dating from the Old Kingdom (2686-2160 B.C.), and The Instruction of Onchsheshonqy in the fourth or fifth century B.C. An Akkadian translation of a Sumerian original entitled The Instructions of Shurruppak dates from approximately 1300 B.C. Ahiquar, who served as vizier to the Assyrian kings Sennacherib and Esarhaddon in the seventh century B.C., left the Words of Ahiqar. The Proverbs of Solomon, Son of David, King of Israel takes its place alongside these and other collections. Prophetic authorities added Solomon's proverbs to the canon of Scripture. A manual of instruction for the king's son became available to all of God's children.
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Proverbs bears witness, especially in the first and the third division, to the existence of some sort of organized higher instruction at the time when it was composed. The frequent form of address, "my son," indicates the relation of a teacher to his pupils. There is no information regarding regular academies before the second century B.C. (from Antigonus of Soko onward), but it is probable that those that are known did not spring into existence without forerunners. The instruction in such schools would naturally be of the practical ethical sort that is found in Proverbs (on the "mashal" form here adopted see Proverbs). The book has been always highly valued for the purity and elevation of its moral teaching. Not only are justice and truthfulness everywhere enjoined, but revenge is forbidden (xxiv.
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The Book of Proverbs is justly numbered among the protocanonical writings of the Old Testament. In the first century of our era its canonical authority was certainly acknowledged in Jewish and Christian circles, for the Sacred Writers of the New Testament make a frequent use of its contents, quoting them at times explicitly as Holy Writ (cf. Romans 12:19-20; Hebrews 12:5-6; James 4:5-6, etc.). It is true that certain doubts as to the inspiration of the Book of Proverbs, which had been entertained by ancient rabbis who belonged to the School of Shammai, reappeared in the Jewish assembly at Jamnia (about A. D. 100); but these were only theoretical difficulties which could not induce the Jewish leaders of the time to count this book out of the Canon, and which in fact were there and then set at rest for ever. The subsequent assaults of Theodore of Mopsuestia (d. 429), of Spinoza (d.
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Proverbs