ANNOTATED BIBLIOGRAPHY ON PROVERBS Aaseng,Rolf E. (1971) "MALE AND FEMALE CREATED HE THEM. Christianity Today

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ANNOTATED BIBLIOGRAPHY ON

PROVERBS

Aaseng,Rolf E. (1971) "MALE AND FEMALE CREATED HE THEM. Christianity Today15(4):165–166.

The Genesis acco unt clearly sho ws that non e of us, male or fe male, is comp lete in himself–and this was true

even before sin spoiled things. We need the opposite sex to help us form an image, faint though it may be, of

God. Fulfilment of God'sintention in creation dep ends on sig nificant contribu tions from b oth male and female.

In dealing with biblical passages asse rting wom an's subjection to man, we m ust consider w hat the who le Bible

has to say including passages which exalt wom anhood (Prov erbs, etc.), examples of women such as Deborah,

and the fact that Paul seemed entirely at ease when Lyd ia took over leadership in the first congreg ation in

Europe. When P aul told wives to be subject to their husbands h e also told the husbands to love their wives

which in a rea l sense makes h im subject to h er.

Alden,Robert L. (1974) "CHIASTlC PSALMS: A STUDY IN THE MECHANICS OF SEMITIC POETRY

IN PSALMS 1–50. J of the Evangelical Theological Society 17(1):11–28.

Students of biblical poetry have been awareof parallelism for many years, but the chiastic arrangement of whole

psalms has not been widely recognized. The term "chiasmus" refers to the inversion of words in two

corresponding parallel phrases, clauses, or stichoi. The principle is illustrated in passages such as Jdg. 20:26a,

Amos 6:8b, Proverbs 24:20, Job 20:6, and Isa. 41:9a. The following psalms are chiastically arranged:

1,2,4,7,9,11,12,19, 21,25,27,29,30,36,37,41,42,43,45,46. Chiasmus may or may not affect interpretation and

is not a device for determining glosses, verse order, or emendations. It is a literary device only.

Aletti,J. N. (1977) "SEDUCTIONETPAROLE ENPROVERBES I-IX (Seduction andSpeech in Proverbs

1–9). Vetus Testamentum 27(2):129–144.

The seduction of the simple in Prv. 1–9 is not by perfumes, rich decorations or the absence of the husband, but

by the words of the woman. Therefore analyzes the function and effects of her speech. Two persons, wisdom

and the adulteress, ambiguously promise the same thing, but one gives good and the other evil. Th e goal is to

find goodness and prosperity, but the mechanism of seduction is to disassociate the end from the means. It aims

at the subversio n of the com munity and the dece ption of the h uman h eart. The antido te to seduction is wisdo m's

promotion and conservation of true values. (French)

ANDREWS, D. K. (1958) "PREACHING FROM PROVERBS. Canadian J of Theology 4:120–126.

A number of the proverbs are suggested and Illustrated in order to present their practical application upon life.

A three fold purpose of proverbs Is discovered:1) The provision of discipline in wise conduct 2) the nurture of

shrewdness In the simple or of knowledge and discretion in the young; and, 3) the formal teachings of the wise

men.

Arensen,Allan (1982) ""WISDOMISNOTALWAYSWHITE-HEADED. Evangelical Missions Quarterly

18(3):154–157.

As examples from the Maasai tribes show traditional wisdom, whether stored as proverbs, riddles, poems, or

songs, could prove to be a very effective evangelism tool. Proverbs can serve as a bridge to accept the word of

God for there are similarities that can lead to revealed truth.

Bacher, Shelomo (1980) "THE REFLECTION OF PROVERBS IN THE BOOK OF JOB AND ITS

SIGNIFICANCE. Beth Mikra 83:349–355.

The image o f God w hich is refle cted in th e utteranc es of Job 's friends is that of a God who is rational and good.

Their view is the utilitarian view of Proverbs. Job's Go d is incomprehensible. The book of Job was intended for

the scholar, not th e popular read er. This is also evident from the level of the language of the book. (Hebrew)

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BANZHAF, RICHARD (1968) "PROVERBS, ECCLESIASTES, AND MODERN RELIGIOUS

EDUCATION. Religion in Life 37(3):364–381.

Hebrew wisdom literature arose as man uals to instruct civil servants–as in other Near Eastern lands but

broadened the base of the educated class. Common to Hebrew wisdom were the following assumptions: (1) the

universe is ordered; (2) Y ahweh is moral and is creator and ruler; (3) there is an eternal order of things; (4)

man's task and opportunity is to discern the order and put himself in tu ne with it. Prov erbs is didactic wh ile

Koheleth is reflective and me ditative. The pa ttern of education was influenced by wisdom, making it religious

education fo r life. An educatio nal psycho logy is seen at ev ery level.

Barker, Kenneth L. (1989) "Proverbs 23:7–"To Think" or "To Serve Food?" Journal of the Ancient Near

Eastern Soc., Columbia U. 19:3-8.

Reviews the numerous translations that have been offered for acar, mostly in the area o f "think ing, reck oning ."

Howev er, Ugaritic tcr has to b e connected with this biblical word . It means "to arra nge chairs and tables" or "to

put on a feast". Suggested translation is: "for as he puts on a feast within himself, so is he." The context is that

the stingy host p uts on a feast externally, but b egrudges h is guests. How he serves with in himself revea ls his

character.

BARTON, PETER F. (1963) "DIE EXEGETISCHE ARBEIT DES JUNGEN MELANCHTHON 1518/19

BIS 1528/29 (The Exegetical Work of the Young Melanchthon From 1518/19 to 1528/ 29). Archiv fur

Reformationsgeschichte 54:52–89.

The exegetical w orks of the young Melanchthon with their union of humanistic concern and reforming

perception form an important turning -point in the history of Christian exegesis of Scriptures. Melan chthon

provided in Wittenb erg not on ly the external pre requisite for this union of two intellectual structures w hich are

only partly parallel, but also strongly influenced Luther as a com mentator. Melanchtho n's biblical-theological

exegesis in theperiod 15 18-19 to 1 528-29 illustrates his theologica l developm ent and sho ws in this development

several thorough changes but no definitive break. Of fundamental importance are hiscommentaries on Romans

and Corinthians, his interpretations of Matthew and John, the interpretation of his especially beloved Proverbs

of Solomo n on wh ich Melan chthon sp ent a year in preparation, and most especially his expositionof Colossians.

(German)

BAUCKMANN, ERNST GUENTER (1960) "DIE PROVERBIEN UND DIE SPRUECHE DES JESUS

SIRACH (The Book of Proverbs and the Sayings of Ben Sirach). Zeitschrift fur die Alttestamentliche

Wissenschaft 72:33–63.

The books of Proverbs and Ben Sirach are studied in terms of the relationship between Law and

Wisdom-teaching reflected in each. In Proverbs we find the absen ce of such them es as the coven ant of Israel,

the redemption fro m Egy pt, and the con version of ba sic Coven ant terms as m iswah, torah an d dabar into

concept of secular wisdom. Whereas Covenant law demands the u nqualified submission of m an's will to that

of God (as found in the Torah an d Proph etic literature), Proverbs b ases the validity of th e Law on its

reasonableness and the acquiescence of man, i.e. it will bring him long life, security and good fortune. Wisdom

teaching as reflected in Ben Sirach absorbed the Law and was transformed by it into a theological genre of

literature, bu t its pragm atic goal o f man's h appine ss remain ed unc hange d. (Ger.)

Beardslee, William A. (1967) "THE WISDOM TRADITION AND THE SYNOPTIC GOSPELS. J of

American Academy of Religion 35(3):231–240.

Jewish Wisdom Tradition was characterized by its concern with the responsibilities of man's historical life and

their religious basis viewed in Proverbs as God's righteousness at work among men, and later in the two

developm ents of assimilating Wisdom to Law and exalting it to an other-worldly transcenden cy. Matthew

reveals Wisdom thinking in the strains of transcendent wisdom portraying Christ as the revealer of Divine

Wisdom, and in W isdom 's concern for man 's action with his fellow man. Jesus, using the two Wisdom -forms,

the parable and the proverb, sum mons man to a radical openness to his brother within history based upon an

eschatological faith teaching us both freedom from the world and yet reinvolvement for the sake of the

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neighbo r.

Beardslee,William A. (1970) "USES OF THE PROVERB IN THE SYNOPTIC GOSPELS.Interpretation

24(1):61–73.

Examines the form and function of p roverbs in th e Synoptic tradition. Even w hen transferred to an

eschatological function, Synoptic wisdom forms (e.g. macarism or beatitude) still retain their practical reference

to huma n behavio r. In the Syno ptic tradition proverbs were used both to jolt the hearer into new insight and

to maintain contact with the understanding already present in the everyday world. T his wisdom is often

concentrated and intensified, esp ecially through hyperbo le and paradox (wh ich intensifies antitheses involving

reversal of a situation). Synoptic proverbs that are not intensified provide the setting of everyd ay lifefrom which

the intensification arises. Discusses the importance of the place of the proverb in the Synoptic tradition.

Beardslee, William A. (1978) "PARABLE, PROVERB, AND KOAN. Semeia 12:151–177.

Studies the presuppositions of interpretation of the parables and proverbs of the G ospels. Contrasts the earlier

view that Jesus' word s related to God as an ordering factor with the more recent opinion that parables and

proverbs were intended to open the hearer to a creative disruption, a contrast clarified by reference to the

sayings of the desert fathers and to the Zen Budd hist koan. Applies the conclusions to the classical doctrine of

the Trinity.

Beckman, Gary (1986) "Proverbs and Proverbial Allusions in Hittite. J of Near Eastern Studies

45(1):19–30.

Mesopotam ian proverbshave been discussed thoroughly by Edm und G ordon , W. G . Lambert, an d Bendt A lster,

but this genre has until now received little attention from Hittitologists, possibly because of the scattered and

uncertain nature of the relevant material in the Bogazky archives. Presents and discusses 14 possible proverbs

that occur in Hittite texts. DDo

BenSasson, H. H. (1966) "THE PERSONALITY OFELIJAH GAON OF VILNA AND HIS HISTORICAL

INFLUENCE. Zion 31:39–86.

Concentrating on Rabbi Elijah's commen tary on the book of P roverbs, which he and h is disciples regarded as

his central work in which he ex pressed his views to the people, B en Sasson concludes th at this comm entary

presents his views on the system of v alues of Judaism through e xplicit oppo sition to that of the Hassidic

movement of his day. He not only excommunicated Hassidism, but expressly and fully presented his reasons

for oppo sing it.

Bishop, Eric F. F. (1973) "A YAWNING CHASM. Evangelical Quarterly 45(1):3–5.

A study of Luke 16:19–31 against the Palestinian landscape. The conversation of Abraham and Dives across

the chasm reflects a typical carrying of voices in the clear Palestinian atmosphere. The chasm itself is the typical

"wadi," which w as an impo rtant Palestinian feature , not only in g eography but also in thought-life and

vocabulary. Indeed the wadi is used in Palestinian proverbs to represent irreconciliable division.

BISHOP, E. F. F. (1959) ""BEARING THE BRUNT." International Review of Mission 48:445–449.

The words of King Lemuel of Massa in the closing chapter of Prov erbs are "Judge righteously and m inister

justice." The writer ap plies this to the problem of Palestine Arab refugees. Therefugee asks why he sho uld bear

the "brunt of the sin of the West?" Here at least would be the beginning of the remedying of injustice, based

for its authority on righteous judgm ent. Through the facing of the p roblem at the human level, through

rehabilitation, the political issues would be joined on a higher plane, for injustice would be admitted and the

admission wou ld give ground for ho pe.

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Blaser, Klauspeter (1980) "KONTEXTUELLE THEOLOGIE ALS OKUMENISCHES PROBLEM

(Contextual Theology as an Ecumenical Problem). Theologische Zeitschrift 36(4):220–235.

Recognizing a world-wide Christianity with African, Asian, and Latin-American theological reflections,

considers the old problem of the relationship betw een gospel and culture in four parts: (1) genesis of a

hermeneutical revolution in the political and economic sectors and the theological-ecclesiological sector; (2)

models of local theology ; (3) basic intention s and basic pro blems of co ntextual theolo gy; (4) the rang e of this

problem. Concludes that one. thing m ust not happen, viz., that we don't wan t to listen to contextual theologies

which reach us not via books but via songs, poems, prayers, dances, and proverbs. (German)

Bradley, Ritamary (1978) "PATRISTIC BACKGROUND OF THE MOTHERHOOD SIMILITUDE IN

JULIAN OF NORWICH. Christian Scholar's Review B(2):101–113.

The similitude of m other applied to Christ and th e trinity is central in Julian's Rev elation of Lo ve. This imagery

is strong in Augustin e. Wisdom is feminine in the book o f Proverbs. H e also uses the im age of the fem ale bird

and the tenderness of the nursing mother. The Alexand rians, Chryso stans, Jerome an d Amb rose follow th is

exegesis. It is only with Aqu inas that these references to Go d as moth er recede. The im agery remain s important,

however, in the mystic tradition consummated in Julian of Norwich.

Brenner, Athalia (1984) "FOREIGN WOMEN IN THE BIBLE. Beth Mikra 100:179–185.

The biblical attitude to women from the outside varies. The Patriarchal narratives look askance at a wo man

outside of the cultural-religious milieu. An insecure minority, not accepted by the surrounding people cannot

tolerate women from the outside. This motivates the brothers of Dinah, not the insult to their sister. Endogamy

is later accepted in Israel, until the time of Hosea, when prophets den ounce it vigorously. Ezra and N ehemiah

act to prevent the v ery comm on endo gamy. P ositive types of w omen fro m the outsid e are Tamar, Rahab, and

Yael. Negative types are the foreign woman of Proverbs and Samson's wives. The woman who would not give

up her ethnic religious connections was seen as a danger. (Hebrew)

Breuer, M. (1985) "Clarifying Problems In The Accents And Vowel Signs Of Biblical Text. Leshonenu

48/49(2/3):118–131.

Deals with the three verses in the books of Psalms, Proverbs and Job which do not have the zinnorit, contrary

to the usual rules. Instead,the influence of legarmeh is seen. New rules have to be formulated: mu nah is the final

accent of silluq if it replaces rebi`a mugras. If munah replaces rebica an `illuy fills this function. Also, salselet

qetanah is discussed in the e xceptional case w here it precedes silluq in a verse where an `illuy replaces a rebica.

(Hebrew)

Bronner, Leah (1982) "KING AND COMMONER. Dor Le Dor 10(4):210–219.

Kingship in Israel is compared with its counterpart in Canaanite and E gyptian culture. The impo rtance of justice

is stressed and compared. Ahikarand Proverbsexhibitsimilar ideaswith regard to the anger and favor of a king.

Broshi, Magen (1983) "BEWARE THE WILES OF THE WANTON WOMAN. Biblical Archaeology

Review 9(4):54–56.

Citations from manuscript finds from Cave 4 at Q umran indicate the sect's fear of, and contempt for, women.

Although one can find somewhat comparable texts in Pro verbs in which men are warned against improper

relations, the whole spirit of the latter is different and does not reflect the deeply felt hatred and fear evident

in the Qumran texts. With these one may contrast the panegyric of the virtuous woman of Prov 31.

Brown, John P. (1981) "PROVERB-BOOK, GOLD-ECONOMY, ALPHABET. J of Biblical Literature

100(2):169–191.

The Proverbs o f Solomo n and of T heognis are literary deposits of an economic and cultural connection which

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originally brought gold from Phoenicia to Greece. Com merce is seen as the means by which the common

alphabet was developed and writing/reading was extended b eyond the scribal class. Sees both proverb books

as the product of a comm ercial rather than a scribal class.

Bryce,GlendonE. (1975) "OMEN-WISDOM IN ANCIENT ISRAEL.J of Biblical Literature94(1):19–37.

Suggests that there were priestly wise men in Israel who created and developed omen-wisdom so that the omens

were eventually assim ilated into the pro verbial lore of Israel and domesticated by its moral and ethical

conception of reality. Develops this thesis through a consideration of Mesopotamian omens and wisdom and

their relation to a number of sayings in the boo k of Proverbs.

Bryce, Glendon E. (1972) "ANOTHER WISDDOM-"BOOK" IN PROVERBS. J of Biblical Literature

91(2):145–157.

Using parallels in Egy ptian wisdo m literature, discovers a wisd om-"bo ok" in Pro verbs 25:2 –27. Th is small

wisdom-book was written to e ncourage th e young man at cou rt aspiring to be an official of the government and

to provide him w ith sound counsel for the develo pment of his relationships with others.

Bullard, Roger A (1977) "SEX-ORIENTED LANGUAGE IN TEV PROVERBS BT Bible Translator

28(2):243–245.

There are special problems in the book of Proverbs, for the wisdom literature generally is anti-fem inist. This

is the basic reason that man/men is retained in many person references in the Proverbs.

BULTMANN, RUDOLF (1957) "ALLGEMEINE WAHRHEITEN UND CHRISTLICHE VERKUNDI-

GUNG (Universal Truths and Christian Proclamation). Zeitschrift fur Theologie und Kirche 54:244–254.

Proclamation is an authoritative message, characterized by the viva v ox, directed at a specific audience, place

and time. It must be spoken to a person. Universal truths are accessible to every man for they stem from the

common lot of all. Ethical norm s and im peratives are also universal truths for they rise from the universal

experience of man's having demands made upon him. In specific concrete situations (Jesus' use of proverb s, et.

al.) a universal truth can become an authoritative message. The relation between the two is the relation between

law and gospel. German.

Burden, J. J. (1990) "The Wisdom of Many: Recent Changes in Old Testament Proverb Interpretation. Old

Testament Essays,, 3(3)::341-359..

Traces the path of past andpresentresearch into OT proverbs.Investigates traditional, structural, contextual and

linguistic approaches to paroem iology, the science of proverbs. Discusses the origin, nature, life setting, and

function of the folk sayin gs. Views proverb logic and method s of analysis. No tes future objectives : proverb

study in an A frican context, a p ossible OT Standard P roverb Interpretation (OTSPI), and the development of

metaphorical theology. WSS

Burden, Jasper J. (1990) "No-one Is an Island: Proverbs, Context and the Bible. Missionalia,,

18(1)::181-194..

Analyzes the various forms and functions of proverbs, particularly in African society, illustrates the importance

of the cultu ral contex t, and notes the contribution the proverbs can m ake toward biblical theology, termed

metaphorical theology. HR

Burger, J. (1991) "Wysheidskriteria vir die klassifikasie van psalms as wysheidspsalms (Criteria for

Identifying Wisdom Psalms). Hervormde Teologiese Stud,, 47(1)::213-230..

Treats the identification o f wisdom poems am ong the p salms of the O T. Certain criteria for identifying wisdom

psalms have already been determined through previous research. The v alidity of these criteria is evalu ated in

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light of the generally accepted wisd om bo oks, nam ely, Job, Prov erbs and Ec clesiastes. This genera ted an

independent set of criteria (formal and pertaining to co ntent) proposed for isolating wisdom psalm s. (Afrikaans)

WSS

Callaway, Phillip R. (1984) "DEUT 21:18–21: PROVERBIAL WISDOM AND LAW. J of Biblical

Literature 103(3):341–352.

An exegesis of Deut 21:18–21 with a view toward understanding the relationship of Israelite law to wisdom.

(1) Treats the passage in its relation to similar laws in the Pentateuch. (2) Deals with recent discussions of Deut

21:18–21. (3) Treats the relation of legal to wisdom traditions as discussed by biblical scholars as well as a

similar discussion among an thropologists. (4) Deals with parent/offspring texts from Proverbs as a point of

convergence for the legal and the wisdom traditions. (5) Discusses the functions o f proverbs am ong certain

African peoples and the significance of these proverbs for an understanding of Deut 21:18–21.

Camp, Claudia V. (1988) "Wise and Strange: An Interpretation of the Female Imagery in Proverbs in the

Light of Trickster Mythology. Semeia 42:14–36.

Compares various manifestations of the trickster figure from comparative myth and folklore with the

presentations of personified Wisdom and the Strange Wom an in the book of Pro verbs. Reflects on the potential

value of the w oman-as-trick ster image in fem inist though t.

Carlston, Charles E. (1980) "PROVERBS, MAXIMS, AND THE HISTORICAL JESUS. J of Biblical

Literature 99(1):87–105.

The fact that wisdom -sayings are ascribe d to Jesus in co nsiderable nu mbers is mo re significant than many

comm entators are willing to grant. A great deal can be learned about Jesus by asking no t what he said th at others

would not have said, but what he apparently did not say that large numbers of people in the various

wisdom-traditions thought was bo th true and important. From an examination of som e wisdom-sayings as a

group alongside of their parallels in the contemporary world, draws certain tentative con clusions abo ut both

Jesus' intention and the earliest interpretations o f his significance. We must (1) stop con centrating so

one-sidedly on the uniq ue and distinctive in Jesus' message; (2) be more cau tious about ass erting the validity

of any particular `criterion of authenticity'; (3) recognize how limited the possibilities of the historical quest

really are; and (4) beco me mo re open to the creative possibilities of the universally human elemen ts in Jesus'

life and teaching.

Carmichael, C. M. (1972) "A SINGULAR METHOD OF CODIFICATION OF LAW IN THE

MISHPATIM. Zeitschrift fur die Alttestamentliche Wissenschaft 84(1):19–25.

When an ancient law code wished to add further laws, they were not added in a logical order or g rouped together

as modern man might expect.Rather,a sequence of new laws could be arranged in the same orderas an existing

series. Illustrates this thesis by examining the parallels between Ex. 22:20– 30 and Ex. 23:9–19. A parallel to

this method may b e seen in the arrangement of biblical proverbs.

Carroll, Robert A. (1980) "CANONICAL CRITICISM: A RECENT TREND IN BIBLICAL STUDIES?

Expository Times 92(3):73–78.

There is dissatisfaction with the usefulness of historical critical method as a basis for belief and for preaching

preparation.What is labe led `canonical criticism ' approaches th e Bible as a finished literary work. James San ders

of the Claremont Graduate School focusses on the Torah, not as law, but as `the whole of the bestowals of

Yahw eh's saving will.'Brevard Childs of Yale interprets each book according to `the hermeneutical circle.' The

effect of the inclusion of say, Job, in the canon interacts with Proverbs and Ecclesiastes.

Cathcart, Kevin J. (1970) "PROVERBS 30, 4 AND UGARITIC HPN, "GARMENT." Catholic Biblical

Quarterly 32(3):418–420.

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The Hebrew consonantal bhpnyw in Proverbs 30:4 may not in fact mean "in his fists" (RSV), but rather

something like "in his garm ents," on the b asis of the Ugaritic h pn, pl. hpn t.

Chutter, Gordon A. (1982) "`RICHES AND POVERTY' IN THE BOOK OF PROVERBS. Crux

18(2):23–28.

Surveys the teaching of P roverbs w ith regard to riches and poverty and their relationship to righteousness and

unrighteousness. Stresses the importance of maintaining as one's primary agenda, the attaining of wisdom and

life in fear of the Lord. Relates the teaching of Proverbs to the Christian's lifestyle by way of NT teaching on

the same issues.

Civil, M. (1964) "THE "MESSAGE OF LU-DINGIRRA TO HIS MOTHER" AND A GROUP OF

AKKADO-HITTITE "PROVERBS." J of Near Eastern Studies 23:1–11.

The facsimile, t ransliteration, and tran slation with co mmen ts of a Sum erian wisdom essay, attested also in

Akkadian and Hittite versions. Lu-dingir-ra gives a message for his mother at Nippur to a courtier, describing

the beauty and charm of the lady: 1) "She is energetic (and) makes her affairs prosper"; 2) "(She is) an alabaster

statuette, pla ced on a pedesta l of lapis lazu li"; 3) "M y moth er is a heav enly rain , water for the best se eds."

Clifford, Richard J. (1975) "PROVERBS IX: A SUGGESTED UGARITIC PARALLEL. Vetus

Testamentum 25(2a):298–306.

In UT 2 Aqht, column vi, the godd ess Anat offers to buy the w eapons m ade by K oshar-wa-H asis from Aq ht,

son of Daniel, first with silv er and gold and then o ffering everlasting life w ith the gods. A qht answe rs that he

is mortal and she has no power to give this life. He despises her pretension to be a warrior, but in UT 3 Aqht

the goddess kills the youth. Prv. 9, contrasting D ame W isdom an d Dam e Folly, bold ly adapts the C anaanite

legend in which the goddess offers the untried young man eternal life but ultimately deals him death.

Cody, Aelred (1980) "NOTES ON PROVERBS 22,21 AND22, 23b. Biblica 61(3):418–426.

In Prov 22:21 the Hebrew noun q ost must be site q uality' of a man who se speech and actions conform to what

reality is and requires. Thus this verse should be translated, "to teach you p robity fitting yo u to return repo rts

which inspire confidence in the man wh o sends you." In v. 23 b the participle gobeim + nepes exp resses a

squeezing of the poor by rapacious oppression, and this line should be translated, "and h e (Yahw eh) will press

the life ou t of those who o ppress th em."

Craigie, Peter C. (1979) "BIBLICAL WISDOM IN THE MODERN WORLD: I, PROVERBS. Crux

15(4):7–9.

The book of Proverbs is an example of the type of wisdom associated with moral education. It presupposes the

existence of God and the necessity of reverence toward him and has as its goal instruction in living rather than

the development of professionalskills. It was designed to be memorized, developing a store of pertinent moral

teaching in the sub conscio us. It reminds us today that all education m ust have a moral comp onent, and that

Christian moral education proceeds from a knowledge of God.

Crenshaw, James L. (1986) "The Expression mi ydea` in the Hebrew Bible. Vetus Testamentum

36(3):274–288.

The ten occurrences of "Who knows?" in the Hebrew Bible are mostly in post-exilic texts. They fall into two

distinct groups, five leaving a door open to possible response by God or man to change the situation for h uman

good and five assuming a closed door to any redeeming action. These five come in Qoheleth and Proverbs,

demo nstrating a view th at the un iverse is clo sed. Fo r them " Who know s?" is equ ivalent to "No o ne kno ws."

Crenshaw, JamesL. (1988) "A Mother's Instruction to Her Son(Proverbs 31:1–9). Perspectives in Religious

Studies 15(4):9–22.

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Royal instructions have survived from S umer and Eg ypt (e.g., Suruppak and Merikare resp ectively), but on ly

one maternal instruction for a royal son exists. That biblical text comprises a superscription, an appeal, and four

words of counsel. Rhetoric abounds in Prov 31:1–9, emphasizing the mother's affection for her son, whom she

warns against squandering resources on w omen and clou ding his decisions by excessive drinking. H er

fundamental concern is that justice p revail in society. Su ch idealizing of kin gship occurred throughout the

Ancient Near East, in this instance permitting Israel's sages to accept the teachin g of a foreign woma n despite

the frequent warnings about embracing the notorious nokriyah or 'ijjah zarah.

Crenshaw, James L. (1989) "Poverty and Punishment in the Bookof Proverbs Quarterly Review9(3):30-43.

Proverbs shows th e ambiguities inh erent in attitudes tow ard poverty and wealth. R eligious argum ents were

advanced for the scorn of the poor an d favor of the rich . Howev er, Prov 30 :7-9 expresses th e view that bo th

wealth and poverty hinder the achievement of a healthy spiritual relationship.

Crenshaw, James L. (1989) "Poverty and Punishmentin the Book of Proverbs Quarterly Review9(3):30-43.

Proverbs shows the ambiguities inherent in attitudes toward poverty and wealth. Religious argumen ts were

advanced for the scorn of the poor and favor of the rich. However, Prov 30:7-9 ex presses the view that both

wealth and poverty hinder the achievement of a healthy spiritual relationship.

Crenshaw, James L. (1988) "A Mother's Instruction to Her Son (Proverbs 31:1–9).Perspectives in Religious

Studies 15(4):9–22.

Royal instructions have survived from Sum er and Egy pt (e.g., Surup pak and M erikare respectively), b ut only

one maternal instruction for a royal son exists. That biblical text comprises a superscription, an appeal, and four

words of counsel. Rhetoric abounds in Prov 31:1–9, emphasizing the mother's affection for her son, whom she

warns against squandering resources on women and clouding his decisions by ex cessive drinking. Her

fundamental concern is that justice prevail in society. Such idealizing of kingship occurred throughout the

Ancient Near East, in this instance permitting Israel's sages to accept the teaching of a foreign woman despite

the frequent warnings about embracing the notorious nokriyah or 'ijjah zarah.

Crenshaw, James L. (1986) "The Expression mi ydea` in the Hebrew Bible. Vetus Testamentum

36(3):274–288.

The ten occ urrences of "W ho kno ws?" in the H ebrew Bib le are mostly in post-exilic texts. They fall into two

distinct groups, five leav ing a doo r open to possible response by God or man to change the situation for human

good and five assuming a closed door to any redeeming action. These five com e in Qoheleth and Pro verbs,

demo nstrating a view th at the un iverse is clo sed. Fo r them " Who know s?" is equ ivalent to "No o ne kno ws."

Crenshaw, James L. (1977) "IN SEARCH OF DIVINE PRESENCE. Review andExpositor74(3):353–369.

Provides some preliminary observations about a theology of Israel's wisdom

literature. The theological

perspective of canonical H ebrew w isdom m ust take into account diverse materials within Proverbs, Job, and

Qoheleth. On the other hand all 3 biblical works share a common way of thinking and belon g to a single w orld

view that we customarily label "wisdom." A comprehensive unifying theme permeates all 3 books. A theology

of wisdom must attend to 3 fundam ental matters: (1) the d iverse traditions, (2) the u nderstandin g of reality

presupposed, and (3) the unifying themes that set wisdom-thinking apart from all other theological reflection

in ancient Israel.

Crenshaw, James L. (1977) "IN SEARCH OF DIVINE PRESENCE. Review and Expositor74(3):353–369.

Provides some preliminary observations about a theology of Israel's wisdom literature. The theological

perspective of canonical Hebrew w isdom must take into account diverse materials within Proverbs, Job, and

Qoheleth. On the other hand all 3 biblical works sha re a comm on way of thinking and belon g to a single w orld

view that we custom arily label "wisdo m." A co mprehen sive unifying theme perm eates all 3 books. A theology

of wisdom must attend to 3 fundam ental matters: (1) the d iverse traditions, (2) the u nderstandin g of reality

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presupposed, and (3) the unifying themes that set wisdom-thinking apart from all other theological reflection

in ancient Israel.

Dahood, Mitchell (1968) "PROVERBS 8, 22–31. TRANSLATION AND COMMENTARY. Catholic

Biblical Quarterly 30(4):512–521.

Offers a fresh translation of the Wisdom passag e, buttressed by a detailed philological explanation using new

insights furnished by Ugaritic and Ph oenician studies. Endeavors to provide further evidence which will be of

use in determining the cultural and linguistic environment from which the biblical motif of Wisdom emerged.

Dahood, Mitchell (1982) "THE HAPAX HARAK IN PROVERBS 12,27. Biblica 63(1):60–62.

A recently pub lished tablet from Ras Ibn H ani near Ug arit (14th cent. BC ) attests to the mean ing "to roast" for

h-r-k.Thus Prov 12:27 is to beread: "The languid man will roast (yaharok)no game for himself,/but the diligent

will com e upon the wea lth of the s teppe."

Dahood, Mitchell (1971) "THREE PARALLEL PAIRS IN ECCLESIASTES 10:18. Jewish Quarterly

Review 62(2):84–87.

A reply to an article by Prof. Gord is in JQR, 19 70,61:93 –118, in w hich Gord is marvels that sch olars attribute

the title-verse to a Ugaritic source. Argu es that chrono logy–ev en a millenium –is less significant in the matter

of proverbs and poetry than in other forms of literature. There are two other parallels–between Eccl. 7:1 Sand

12:4 and Pho enician texts.

Davies, Eryl W. (1980) "THE MEANING OF QESEM IN PROVERBS 16, 10. Biblica 61(4):554–556.

In light of the use of qesem in Ezek 21:23ff, it seems clear that Prov 16:10 pictures the king in a judicial

capacity. This proverb declare thatthe king's inerrant judgment is based on a decision determined by lot casting.

Davis, William C. (1988) "The Claims of Wisdom in Proverbs 8:1-36 Kerux 3(1):20-32.

Draws connections between the personification o f Wisdom in Proverb s 8:1-36 an d the reality of Jesus C hrist.

Argues for the unity of Proverbs 8 and an A:B:B:A structure for the chapter while providing a new translation

of the text. Argues that John 14:6 may be dependen t upon Pro verbs 8 -- Jesus is the way, truth an d life. He is

the Wisdom of God.

De Roch, Michael (1983) "YAHWEH'S RIB AGAINST ISRAEL: A REASSESSMENT OF THE

SO-CALLED "PROPHETIC LAWSUIT" IN THE PREEXILIC PROPHETS. J of Biblical Literature

102(4):563–574.

After analyzing th e use of rib in the Pentateuch and Proverbs, concludes that a rib is a grievance that one party

brings againstanother. Such squabbles can be resolved by one of three mean s: (1) the two p arties can argue their

case amongst themselves u ntil both are satisfied (Gen 13:7–9); (2) the two parties can agree to allow a third

party to mediate the dispute (Gen 31:28); or (3) the case can be resolv ed by a jud ge who se decision is binding

(Deut 25:1–3). It is only if the rib is solved by this third means that it can properly b e referred to as a lawsu it,

although the word itself does not appear to be a technical legal term . The difference b etween a rib an d a lawsuit

is that a rib is a contention , while a lawsu it is a particular way of solving a contention. The im portant mark that

distinguishes the lawsuit from the other means of solving a rib is the function of a third party as a binding

arbiter. These distinctions cast new light on the prophetic oracles containing the root ryb. Examines a num ber

of these prophetic passages.

De Waard, J (1971) "SELECTED TRANSLATION PROBLEMS FROM THE PROPHETS WITH

PARTICULAR REFERENCE TO BAMILEKE. Bible Translator 22(4):146–154.

Considers five kinds of translation problems: (1) visions; (2) technical vocabulary; (3) prov erbs; (4) idioms; (5)

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cryptic language. The basic issue under each problem is: (1) need to distinguish m eaning of the words, `visions,

words" and "oracles" (2) particularly numerical sequence justifies literal translation or at least an intensive one

(3) attempt to translate Hebrew proverbs with a figure of similar genre (4) account for the vernacular and

grammatical problems without introducing additional com ponents (5) recourse to the historical data behind a

hard phrase poses the universal issue which gives the translation expression.

Dewey, Kim E. (1980) "PAROIMIAI IN THE GOSPEL OF JOHN. Semeia 17:81–99.

Discusses the functions of 34 proverbial sayings in the Fourth Gospel, ranging from creating literary discord

to providing a basis for some fun damental Jo hannine th emes. Ana lyzes several prov erbs in their literary con text,

and sugg ests some po ssible implication s for an und erstanding o f John's Go spel.

Di Marco, Angelico (1976) "DER CHIASMUS IN DER BIBEL 2. TEIL. Linguistica Biblica 37:49–68.

Analyzes all cases of chiasmus which have been claimed by scholars. Part 2 covers Jonah to Malachi, Megilloth,

Ezra to 2 Chronicles, and Job, Proverbs, as well as Judith, Sirach, and Wisdo m. Comb ines short theoretical

reflections with a listing of all proposed chiasms which have come to the attention of Di Marco. (German)

Duhaime, Jean (1988) "Le dualisme de Qumran et la litterature de sagesse veterotestamentaire (Qumran's

Dualism and Old Testament Wisdom Literature). Eglise et Theologie 19(3):401–422.

Compares the metaphysical, cosmic, spatial, theological, physical, ethical, psychological, soteriological and

eschatological dualism of twelve Qu mran texts an d the biblical w isdom literature: P roverbs, Job , Qohelet, some

sapiential psalms and the deutero-canonical Ben Sira and the Book of Wisdom. (French)

Duty, Ronald W. (1987) "Creation, History, and the Ethics in the Book of Proverbs. Word and World

7(3):261–271.

Proverbs and OT wisdom literature generally are associated with creation theology, which sees the relation of

God, world, humanity and the ethical differently than the theology of salvation histo ry. Yet history in a broad

sense is more important to creation theology than is generally recognized. Proverbial material about the order

of nature, of social relations, social institutions and social justice shows that the complexity of the relations

among humanity and n ature and between human beings breaks common expectations about the moral order of

creation. These dilemmas generate questions of theodicy as well as appeals to God as an advocate and redeemer

in human history. Thus, the problems which lead to appeals to the symbols and motifs of salvation history in

later wisdom literature seem to occupy the redactor of Proverbs himself, and call into question the relation of

God, world, humanity and the ethical in the creation theology of the wisdom tradition.

Emerton, J. A. (1979) "A NOTE ON PROVERBS 11.18. J of Theological Studies 30(1):153–158.

The interpretational difficulty of Prov 2:18 has been approach ed in three basic ways, each with slight variations.

(1) Some take the verb asis, and understand the subject to be either "her house' or "the woman." (2) Some leave

the consonantal text unchanged and alter only the accentuation or the pointing. (3) Some resort to emendation.

It is best to leave the consonantal text unaltered, but change the pointing of saha to su ha ("pit"). The translation

would then be : "for her h ouse is a p it (leading ) to death , and her paths are (i.e ., lead) to th e Reph aim."

Emerton, J. A. (1988) "The Interpretation of Proverbs 21, 28. Zeitschrift fur die Alttestamentliche

Wissenschaft 100(Suppl.):161–170.

The following translation is proposed : "A lying w itness will perish, on e who listens w ill subdue (or, destroy)

(him) completely." By listening carefully to a lying witness, his opponent will detect weaknesses and

inconsistencies in his testimony, and will defeat him.

Emerton, J. A. () "The Interpretation of Proverbs 21, 28. Zeitschrift fur die Alttestamentliche

Wissenschaft//1988 100(Suppl.):161–170.

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The following tran slation is propo sed: "A lying witness will p erish, // and one w ho listens will sub due (or,

destroy) (him) completely." By listening carefully to a lying witness, his opponent will detect weaknesses and

inconsistencies in his testimony, and will defeat him.

Emerton, J. A. () "THE MEANING OF PROVERBS XIII.2. J of Theological Studies//1984 35(1):91–95.

RSV translates Prov 13:2 as follows: "Fro m the fruit of his mouth a good man eats good, but the desire of the

treacherous is for violence." This rendering is problematic for a num ber of reasons. The verse makes better sense

if the imperfect yo kal is taken with the sense of "may" or the like. The verse m ay then be translated as follows:

"From the fruit of a man's lips he may eat good, but the desire of the treacherous is for violence (or: but the jaws

of the treac herous (will eat) vio lence)."

Epstein, Jerome () "ADULT LEARNING: LATE AND POST BIBLICAL LITERATURE. Religious

Education//1982 77(5):525–534.

Biblical writers already have a developmental concept of adulthood. Exam ines writings from the late biblical

and post-biblical period to see how adulthood was perceived 1500 to 2 000 years ag o. Applies ins ights from th is

literature to aspects of adult learn ing. Jews believ ed Solom on wrote S ong of S ongs in his y outh, Prov erbs in

mid-life, and Ecclesiastes in old age. A study of the modern applications to methodology, curriculum and

schedules.

Fisher, Eugene J. () "THE DIVINE COMEDY: HUMOR IN THE BIBLE. Religious Education//1977

72(6):571–579.

Suggests how som e misconceptions can be resolved and insights gained into biblical texts if humor is allowed

a role in interpretation. Gives examples of (1) puns, (2) com edy, (3) the trickster, (4) riddles and proverbs.

Franklyn, Paul () "THE SAYINGS OF AGUR IN PROVERBS 30: PIETY ORSCEPTICISM? Zeitschrift

fur die Alttestamentliche Wissenschaft//1983 95(2):239–252.

After making several emendations, concludes thatPs 73 and Prov 30 offer a strong religious affirmation on the

heels of a frank confession of human frailty and uncertainty. Agur declares his exhaustion and prays for

moderation in his last days so that he might avoid feigning acknowledgement before the name of his God.

Freedman, David Noel () "POTTERY, POETRY, AND PROPHECY: AN ESSAY ON BIBLICAL

POETRY. J of Biblical Literature//1977 96(1):5–26.

Discusses two aspects of Hebrew poetry in the light of recent research: (1) its character, including definition;

sequence-dating; forms and structures; and (2) its functionas the vehicle of revelation, including pagan patterns:

myth, epic, ritual, oracle; Israelite adaptation : echoes and re mnants o f epic traditions, surviv ing poems; and

continuation : worship (P salms), wisdo m (Prove rbs, Job), and o racles (Prophets).

Gammie, J. G. () "The LXX of Job: Its Poetic Style and Relationship to the LXX of Proverbs. Catholic

Biblical Quarterly//1987 49(1):14–31.

Drawsattention to poetic and stylistic tendencies of LXX Job in areas of assonance, alliteration, word repetition,

and corresponding syllable stress. Examining Gerleman's thesis that LXX Job and Proverbs had the same

translator, concludes that there is common background. However, differences in style and openness to Greek

culture cast doubt on the hypothesis of a common translator. Differences of diction and rendering of the same

Hebrew wo rds permit the conclusion that LX X Job and Pro verbs were translated by different persons.

Gammie,John G. () "ON THE INTENTION AND SOURCES OF DANIEL I-VI. Vetus Testamentum//1981

31(3):282–292.

Three kinds of ob servation m ay obscure a s well as illuminate intention: (1) some analyses of structure, (2)

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reflections on the ma trix of origin of a w ork, and (3) fo rm-critical classification of the Gattung o f a work. While

the authors of D an 1–6 w ere unfriendly neither to sacerdotal nor sapiential circles responsible for Proverbs and

Job, they evidently drew upon the theological ideas and vocabulary of D eutero-Isaiah. It furnished examples

of "prophecies fulfilled'' among Israel's sons whose service in foreign cou rts included being a light to the

nations like the Servant in Deutero-Isaiah.

Goldingay, John E. () "PROVERBS V AND IX. Revue Biblique//1977 84(1):80–93.

Prv. 5 has a structure which arose in three stages: 5:1–2, 20, 3–6, 7– 14, the first stage, were modified by a

Yahwistic conclusion , 5:21–23 , to which the heterogenou s 5:15–19 w ere finally added, all three stages joined

by the use of sagah in 5:19–21. Prv. 9 did not originally have the balance of 9:1–6 and 9:13–18, but 9:1–6, 11

form the core to which 9:7–10, 12 and later 9:13–18 were added. Such stages m ust be considered to get a proper

view of Proverbs.

Goldstein, David () "THE COMMENTARY OF JUDAH BEN SOLOMON HAKOHEN IBN MATQAH

TO GENSIS, PSALMS ANDPROVERBS. Hebrew Union College Annual//1981 52:203–252.

Presents the commentary o f selected verses from Genesis, Psalms and Prov erbs by Judah (who lived in Toledo

ca. 1250) in Hebrew where Judah attempts to substantiate his philosophical views (tri-partite system of the

world) from Scripture. In Proverbs he recognizes physics (m usar), mathematics (binah) and metaph ysics

(hokhmah ); in Ps 150 he relates 9 types of musical instrumen ts to the 9 spheres.

Golka, Friedemann W. () "Die Knigsund Hofsprche und der Ursprung der Israelitischen Weisheit. Vetus

Testamentum//1986 36(1):13–36.

In a comparison with M alagasy proverbs collected by J. A. Ho ulder, it is clear that the origin of ancient proverbs

is not so much in the k ing's court as in the reactions of the people to the court and its officials. The African

proverbs can be classified as (1) critical sayings against the king and chieftains; (2) criticism of the court; (3)

friendly sayings about the chiefs; and (4) unclear proverbs. The four collections in the OT book of Proverbs,

chaps. 10–25, confirm the theory of the origin of proverbial sayings in the mouth o f the people, sho wing their

reactions. (German)

Gordis, Robert

()

"VIRTUAL QUOTATIONS IN JOB, SUMER AND QUMRAN. Vetus

Testamentum//1981 31(4):410–427.

A passage in a literary document that becomes intelligible only if the reader supplies an introductory verbum

dicendi or cogitandi h ere called a "virtual qu otation." It verbalizes (1 ) the'unexpres sed ideas of the writer or

speaker, (2) the sentiment of someone else, (3) contrasting proverbs and arguments, or (4) indirect quotations

from o ne's opp onents . In Job's Third Cycle there are passages which can be clarified if they are recognized as

virtual qu otations . A Sumerian funeral lament (BM 24975) exhibits the same stylistic device. The use in Job

is confirm ed by th e Qum ran Targ um on Job, sup plying "You have said ."

Gottlieb, Isaac B. () "Pirqe Abot and Biblical Wisdom. Vetus Testamentum,//1990, 40(2)::152-164..

The similarity between biblical Wisdom and the Ethics of the F athers (Pirqe Ab ot, a 225 tractate in the Mishnah)

is unmistakable. Abot uses the rhetorical devicesof proverbs, riddles, tripartite and numerical sayings, dialogue

and metapho r. Its contents are the standard su bjects of wisdom literature. It identifies Torah, piety and wisdom,

however, show ing it is a later link on the wisdom chain. SJS

Grintz, Y. M. () "THE PROVERBS OF SOLOMON. Leshonenu//1969 33 (4):243–269.

Based on linguistic analysis, reestablishes the internal relationship between the three collections of Proverbs

(11–9; 10:1–22; 16; 25:1–29:27), which according to the serial numbering are I, III and V. Of these, the first

two are attributed directly to Solomon, while the last is said to be copied by the men of Hezekiah. Yet by and

large II and V show a great affinity both in form and subject matter, while there is a rem arkable difference in

form, subject matter and mode of life between I and the other two. While generally II and V are considere d

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early and I late a careful exa mination o f the languag e of this collection rev eals a close connection between Iand

II, V. Later periods were worlds apart from the life depicted in I. (Hebrew)

GRINTZ, J. M. () "THE PROVERBS OF ALUQA. Tarbiz//1958 2:135–137.

THE LXX and subsequent explanation of aluqa in Prov. 30: 15–16 as horseleach' is unsatisfactory. Following

a sugges tion of R . Tam and the position o f the section in LX X aluqa is take n as a sage's surnam e similar to

Lemuel or Ague. In Hebrew,

Gunnel, Andre () "EN ANNAN KVINNA ELLER EN ANNANS KVINNA? ETT OVERSATTNINGS-

PROB-LEM I ORDSPRAKSBOKEN. Svensk Exegetisk Arsbok//1985 50:33–48.

The ambigu ous expressio ns in Proverbs 1–9, referring to a certain woman or certain women from whom the

disciple of Wisdo m must k eep himself, cau se difficulty in translation. Examination of all passages bearing on

the matter indicates that only twice (Prov 6:26, 29 ) is it a question of another man's wife and once (Prov 6:32)

of YHWH's wife. All other references are to the "strange woman." (Swedish)

Habel, Norman C. () "THE SYMBOLISM OF WISDOM IN PROVERBS 1–9. Interpretation//1972

26(2):131–157.

The derek (way) is a basic symbol with a satellite system of images that may be expanded or modified in

different contexts. Primary symbols provide vehicles of continuity within the div ersity of wisdo m literature

incorporated into Prov. 1–9. The w ay is examined in three overlapping contexts: (1) individual human

experience, (2) Yahwistic covenant community religion which reinterprets wisdom as the response of faith to

divinely approved instruction, and (3) cosmological reflection. Thus the way of wisdom is pictured as our

guide, a mode of traveling throug h life that Yahweh approves, and the foundation order of all creation. T he basic

symbol is developed through three major polarities: (1) the two ways, (2) the two hearts, and (3) the tw o female

companions.

Harrelson, Walter J. () "WISDOM AND PASTORAL THEOLOGY. Andover Newton Quarterly//1966

7(1):6–14.

Wisdom literature is defined as that type of writing born of a critical assessment of experience and ex pressed

usually in proverbs, parables, aphorisms, pithy utterances, etc. Since wisdom operates without the necessity of

synthesis it is necessary to differentiate it from philosophy. Because it does not require rigid consistency of

argumentation it can deal with life as it really is. The w isdom tradition continues to so me extent in A rt

Buchwald, Ann Landers, the Reader's Digest vignettes, etc. Society needs a large num ber of observations that

can be app lied to giv en situatio ns unth inking ly, immediately and w ithout necessary reference to some coherent

scheme of th ought w ithin which they fit.

Hasan-Rokem, Galit. () "TOWARD THE STUDY OF THE JEWISH PROVERB. Tarbiz//1982

51(2):281–292.

Provides a model for the analysis and structural-semantic indexing of Jewish proverbs. (Hebrew)

Hatton, Howard A. () "WHAT IS SPECIAL ABOUT YOUR LANGUAGE? Bible Translator//1976

27(2):224–230.

All languages have certain features which na tives consider to b e beautiful. Tran slators must loo k to their

languages to determine h ow they c an produ ce translations wh ich will speak to the hearts of their own peop le.

Draws examp les from the book of Pro verbs.

Henkelman, Mary () "A FOOL ANDSOME OLD SAGES. Crux//1975 12(1):7–9.

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Proverbsis a foreign world to the Western,scientific, experimentalmind with its stress on creative individuality,

but a way is foun d into that wisdom through th e fear of the Lord . Proverbs clash es with the rest of the Bible in

its understanding of revelation, history, pain and salvation , for it upholds the human istic side but it never

surrenders its reliance on God. Wisdom points to Christ and its message is needed to bring balance today.

Hildebrandt, Ted () "Proverbial Pairs: Compositional Units in Proverbs 10–29. J of Biblical

Literature//1988 107(2):207–224.

Argues againstProverbs10–29 as being chaotic confusion. Assesses the prov erbial pair as a unit of composition

by which the prov erbial collectors welded the atomistic proverbial sentences into larger units. The proverbial

sentences should be exam ined from collectional as well as sentential perspectives.

Hildebrandt, Ted () "Proverbs 22:6a: Train Up a Child? Grace Theological J//1988 9(1):3–19.

Careful consideration of lexical and contextual factors suggests that "train up a child in the way he should go"

needs to be reexam ined. The v erb "to train" really refers to a bestowal of status and responsibility. The noun

translated "child" denotes the status of a late adolescent rather than a child. "In the way he should g o" is best

understood as "according to what is expected." The original intent then of this verse add resses a late

adolesce nt's entrance into his place in adult society. This should be done

with celebration and

encouragement--giving him respect, statusand responsibilities com mensurate w ith his position as a young adult.

This reinterpretation necessitates fresh application of the proverb beyond the concerns of childrearing.

Holmgrew, Frederick () "BARKING DOGS NEVER BITE, EXCEPT NOW AND THEN: PROVERBS

AND JOB. Anglican Theological Review//1979 61(3):341–353.

Proverbial expressions are general rules of life, wisdom derived from past experiences. Often they represent

contradictory notions which relate to a specific situation. They are not meant to betaken asabsolutes. The book

of Job is an answer to the proverb that the righteou s are blessed and sinners die young. We may learn lessons

from Job about forcing biblical statements to say too much regarding doctrinal affirmations of inerrancy and

the deity of C hrist.

Humphrey, Hugh M. () "Jesus as Wisdom in Mark.Biblical Theology Bulletin//1989 19(2):48–53.

Mark 6:30–8:21 has a con centric structure that has as it thematic unity the metaphor of "bread" (8:14–17, 7:27,

6:52, 8:17–21). Jesus is portrayed as W isdom in this section who co mes to Israel as its true teacher and as the

one who can satisfy Israel's hunger for knowing God's will. Evidence for this comes from (1) the character of

Mark 8:14–21; (2) the concentrated use of "bread" as a metaphor for "teaching"; (3) the Markan redaction of

traditional materials; and (4) the parallels with the figure of Wisdom in Proverbs and Sirach.

Hurvitz, Avi () "Wisdom Vocabulary in the Hebrew Psalter: A Contribution to the Study of "Wisdom

Psalms." Vetus Testamentum//1988 38(1):41–51.

Using Proverbs,Job and Ecclesiastes asthe distinctive Wisdom corpus, selects two distinctive W isdom elem ents

of linguistic phraseology: (1) hon, "wealth," and (2) the combination sur + mera`, "turn aside" + "from evil."

By this methodology, suggests guidelines for determining which psalms should be called "Wisd om P salms."

These two linguistic tests point to Psalms 44, 112, 119 (because of hon) and 34, 37 (bec ause of sur + m era`.

Schola rs must u se similar lin guistic da ta to iden tify "W isdom Psalms ."

Jenks, Alan W. () "Theological Presuppositions of Israel's Wisdom Literature. Horizons in Biblical

Theology//1985 7(1):43–75.

Three theolo gical principles un dergird even the oldest section of Proverbs: (1) this is an orderly world, ruled

by Yahweh, its wise creator; (2) knowledge of this order is possible to those who open themselves to wisdom;

(3) those who are wise and th us align them selves with G od's order w ill experience good things, while the

foolish will suffer for their folly. T here are, h owev er, strong tensions in them; they are alternately affirmed and

doubted by the sages, which leads in Job an d Ecclesiates to a skewing of the whole structure of wisdom

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thought. Sirach overcomes this by g rafting onto wisdom the to rah tradition and a vision of Israel's sacred

history; the W isdom of S olomon by a Greek belief in the imm ortality of the indiv idual soul.

Jeske, Richard () "WISDOM AND THE FUTURE IN THE TEACHING OF JESUS. Dialog//1972

11(2):108–117.

Parables of the wise/foolish sequence with eschatological imp lications stand in contrast to rabbinic moralizing.

The wise man relies on God in the present and finds no security in deeds or speculations. God's rule unites the

present and the future. These parables (Mt. 7:24– 27; 24:45–51 ; 25:1–13) build up on Proverbs and o ther

wisdom books, can onical and ap ocryphal.

Johnson, John E. () "An Analysis of Proverbs 1:1–7. Bibliotheca Sacra//1987 144(576):419–432.

The introduction (1:1–7) identifies the literary genre ofProverbs, it declares thebook's fou r objectives, it exho rts

readers to be receptive to the book's truth, and it gives the guiding principle of pursuit of wisdom. If the

introduction is understood the rest of the book takes on enhanced meaning.

Johnstone, Wm. () "They Set Us in New Paths V. Six Commentaries on the Hebrew Bible, 1888–1988.

Expository Times//1989 100(5):164–169.

The now co mmonly accep ted idea that the book of Isaiah was the work of two m ajor prophets was first made

available to ordinary laity and clergy by Smith's Isaiah (1888). Driver's Deuteronomy established the rigor of

excluding homiletic com ments in the explaining of the text. Zimmerli's Ezekiel set the standard for the study

of literary types in Hebrew literature, and showed ho w God's W ord of promise in its fulfillment becomes a

renewed promise. McKane's Proverbs fleshed out the implications of James Barr's iconoclastic Semantics of

Biblical Langua ge. Childs' Ex odus dem ands that the ex egete be more than an antiquarian and acknowledge the

normative quality of tradition. And Habel's Job shows the movement of Job from disputant to litigant and is a

model of `final form' interpretation. Clearly, academics are not the ones wh o decide the meaning o f texts.

Johnstone, J. H. Lindsay () "THE GROWTH OF PARENT EDUCATION. J of Christian Education

(Australia)//1984 79:5–15.

Examines the various aspects of parent education. Provides examples of parallels between proverb s from East

Africa and advice to parents in the OT and NT. Includes an examination of interpreting biblical teaching about

parenting in the 20th cent. context. Concludes with a brief review of several contemporary approaches to parent

education.

Junod, Henri-Philippe () "THE FUNCTION OF THE CHURCH IN THE CONTEXT OF AFRICAN

SOCIETY. Reformed and Presbyterian World//1969 30(8):338–345.

Discusses the future of Africa in terms of three proverbs: (1) man is oth er men; (2) a m an's though ts are his

kingdom; and, (3) what matters is the size of the heart. Analyzes under (1) deploringly, the Western lack of

appreciation for the African's innate sense of togetherness and dismissal of it with inappropriate words like

`fetishism ,' under (2) approving ly, the African bias which stresses incarnation above sacrifice (Western) and

resurrection (Eastern), and under (3) confidently, the importance of the church as agent of reconciliation in

leadership-development, education and encouragem ent of native lingua francas.

Kaesemann, Ernst () "THE BEGINNINGS OF CHRISTIAN THEOLOGY. J for Theology and the

Church//1969 6:17–46.

The first of nine articles in a symposium on apocalypticism. Historical research presupposes reconstructions.

On the basis of Matthew we may conclude there were two `enthusiastic' groups among earliest Christians: (1)

those still devoted to Jewish hop es; and (2) those seeing in the Easter event a radically new kind of eschatology

which, through a life-history, does no t proclaim an idea, but narrates its m essage: that divine right in and over

this earth is no long er distant future. Th e prophetic p roclamation o f apocalypticism is stylistically marked by

legalistic forms, transformed proverbs, curses and b eatitudes and is the real fount of primitive Christian

Page 16

theology. Translation from a German article first appearing in ZTK, 1960, 57(2):162–185.

Kitchen, K. A. () "PROVERBS AND WISDOM BOOKS OF THE ANCIENT NEAR EAST: THE

FACTUAL HISTORY OF A LITERARY FORM. Tyndale Bulletin//1977 28:69–114.

There have been detailed comparisons between the contents of the book of P roverbs and various broad ly similar

writings from neighboring and related cultures of the ancient Near East. Howev er, no systematic study has even

been made of thebasic forms of wisdom books (as distinct from individualproverbs, maxims,etc.)either inside

or outside the OT, in order to establish a proper factual history of wisdom w orks in general or of that particular

group of writings to which the constituent com positions of Proverbs belong. Proposes a real (as oppose d to

imaginary) formgesch ichte–real becau se based directly

upon the o bservable series of actual books of

"instructional" wisdom (including th ose within P roverbs) that straddle three millennia of the history and

civilization of the ancient biblical world.

KLASSEN, WILLIAM () "COALS OF FIRE: SIGN OF REPENTANCE OR REVENGE? New Testament

Studies//1963 9:337–350.

The meaning of the image has been problematic at least back as far as Augustine. Paul draws the image from

Proverbs and evidence seems to point to Egypt as the source of the reference where carrying coals of fire on the

head

was a religious ce remony evidencing to the enem y the genu ineness of the bearer's repentance.

Undou btedly Paul did not know of this Egyptian practice. Instead his meaning must be seen against the

background of Judaism and stoicism. A ccording to Paul the Christian is not non-resistant in the face of evilnor

is he stoically passive . He is engaged in a campaign toovercome evil and he retaliates with those weapons wh ich

Christ himself used: deeds of love and k indness, which lead the enem y to repentance.

Koch, Ernst () "Die "Himlische Philosophia des heiligen Geistes". Zur Bedeutung alttestamentlischer

Spruchweisheit im Luthertum des 16. und 17.Jahrhunderts(The "Heavenly Philosophy of the Holy Spirit."

On the Significance ofOld Testament Wisdom Sayings in the Lutheranismof the Sixteenth and Seventeenth

Centuries). Theologische Literaturzeitung,//1990, 115(10)::705-720..

The Wittenberg Reformatio n used O T Wisd om Literatu re extensively in the 16th and 17th cents., prim arily

Proverbs, Ben Sira, and W isdom. Th ese are used pred ominan tly in catechetical instruction, instruction in the

Latin and elementary educational system, church music, and art. Recurring emphases included the right and

wrong use of wine, rules of g ood health , and criticism of tyran nical authorities. Ho wever, preach ers of this

period, such as Friedrich Rhote, Johann es Mathesius, Johann Faber, and others, saw in W isdom L iterature

teaching not only on human relations, but also on entering into God's own nature, and therefore participation

in Christology. (German) JTW

Kugel, James L. () "Qohelet and Money. Catholic Biblical Quarterly//1989 51(1):32–49.

For a number of reasons, Qoheleth is best dated somewhere in the 5th cent. BCE. The vocabulary of the book,

particularly with regard to "comm ercial terms," is strikingly different from that in acknowledgedly "late"

Wisdom, like Psalm 119, Ben Sira, and sections of Proverbs (especially the conspicuous absence of the terms

hwn and sll). (2)The world Qoheleth inhabits is one of relative financial stability, even wealth. (3) Note the lack

of Judean nationalism or consciousness in the book. (4) T he evidence from coins a nd seal impre ssions supp orts

an earlier date than is customarily proposed.

Legrand, L. () "THE GOOD NEWS BIBLE: A REACTION FROM INDIA. Bible Translator//1978

29(3):331–336.

An examination and brief analysis of certain passages from the Good N ew Bible, comparin g the passage s with

the RSV and the Living Bible. The passages are: Ro m 3:21–25 , Gen 11, 2, certain Proverbs and certain verses

from the Psalm s. The conc lusions are favo rable to the GNB, w ith 2 cautions about using the translation as a

work from wh ich to do loca l translations: the use o f the passive is awk ward in South Indian languages and the

secularized homely style is not a good p attern for India.

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LEIBEL DANIEL. () "SOME REMARKS ON THE "COMMENTARY ON THE BOOK OF NAHUM."

Tarbiz//1957 27:12–16.

Suppo rt of J. M. A llegro's view that the "Young Lion of Wrath" (JBL,June 1956) is indeed A lexander Jannaeus.

The expression is attributed to Proverbs 19:12 w here "king" , "lion" and "w rath" are mentioned. The "hanging

of people alive" is based on an ancient Talmudic law (Baraitha, babli Sanhedrin 46a) under which a man

sentenced to death by hanging was put to death before being hanged. The Teacher of Righ teousness w ent to

exile twice: once within the country, forced by the Wicked Priest, and the second time in the "Land of

Damascus" followed by confreres from Judea. The re mnants ev entually becam e the core of C hristian comm unity

in Damascus.

Lemaire, Andre () "Sagesse Et Ecoles. Vetus Testamentum//1984 34(3):270–281.

F. W. Golka (VT, 1983,33(3):257–270) castdoubt on the existenceof schools of wisdom in the kingdom period

in Israel, attributing Proverbs to Israelite peasants. There is co nfusion, ho wever, ove r the term wisd om. It is

necessary to disting uish betw een oral a nd writte n wisd om. S everal biblical references of Klostermann and

parallels with the sociological situation in Egypt show the likelihood of creation of such schools in the period

of David and Solomon. Archaeology and epigraphy have identified 8th and 7th cent. discoveries as exercises

written by elementary scholars. (French)

Levin,Yael () "The Woman of Valor in Jewish Ritual (Prov. 31:1–31).BethMikra//198631(107):339–347.

Surveys the different ritualistic and poetic applications of the "Woman of Valor" chapter in Proverbs. The

midrashim identified different matriarchs w ith this figure. The various piyy utim based upon the chapter are

enumerated. The chapter was also used at funeral and weddings in the different communities. (Hebrew)

Lichtenstein, M. H. () "CHIASM AND SYMMETRY IN PROVERBS 31. Catholic Biblical

Quarterly//1982 44(2):202–211.

The two poems which are now joined to form Prov 31 share certain key words and subjects. Thus both "The

Word s of Lemu el" (31:1-9) and "The Excellent Wife" (31:10-31) exhibit pervasive symmetry on a variety of

levels: verbal, thematic and structural. Both poems artfully exploit chiasm as a means of articulating and

highlighting their own particular kinds of symmetry. In the first poem the chiasm occurs within the two

symmetrical componen ts themselves, accentuating the conceptual c ontrast between them. In the second, the

chiasm occurs in a self-con tained poetic u nit intruding between th e symm etrical compo nents, accentuatin g their

conceptual balance or equivalence.

Lucas, Ron Gladson, Jerry () "Hebrew Wisdom and Psychotheological Dialogue Zygon//1989

24(3):357-376.

When understood as a potential resolution for the epistemological impasse between psychology and religion,

Hebrew wisdom presents a mo del for dialogu e. Wisdom exhibits a special interest in human dispositions and

behavior. Compares V iktor Frankl's logotherapy and A dlerian psychology w ith Proverbs and unco vers a

biblical, empirical approach to psychology which indirectly incorporates the religious dimension.

MacIntosh, A.A. () "A NOTE ON PROVERBS XXV:27. Vetus Testamentum//1970 20(1):112–114.

This problem text has had vario us emand ations, but Perles, su ggest that hqr is h ere cognate w ith the Arabic w ord

meaning "despised/Spurned". W ith the authority of the Vulgate, he then translates the second half: "and he who

despises glory ishonored."However theparallelism is not impressive, therefore suggests that Perles' restoration

of the text be retained on the evidence of the V ulgate; but that on the evidence of all the ancient versions hqr

retain the usual meaning "search for" and that mkbd, again on the ev idence of the Vulgate, be given the meaning

"oppressed/distressed". Renders it, "It is not good to e at too much honey: an d he wh o searches for g lory will

be distress ed."

Mack, Burton L. () "WISDOM MYTH AND MYTHOLOGY. Interpretation//1970 24(1):46–60.

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Uses a methodological distinction between myth and the use of myth for theological reflection to explain the

origin and develo pment o f Israel's theological w isdom tradition. The mythic figure of wisdom in Job 28 and

Proverbs 1–9 ex presses th e theolo gical categ ory of G od's wisdom w hich is not obtainable through observation

and human experience. To test this hypothesis, the wisdom mythology of Job 28 and Proverb s 1–9 is compared

with the myths from w hich it borrows and then studied in relation to its new historical and theological setting.

The forms of this theological language were taken from living mythos–that of the E gyptian goddessesMast and

Isis. The post-exilic question of theodicy provided the occasion for developing theological wisdom in mythical

forms.

Magass, Walter. () "Die Rezeptionsgeschichteder Proverbien (The History of the Reception of Proverbial

Wisdom) Linguistica Biblica//1985 57:61-80.

Proverbs and their metaph oric images are helps for argumentation in institutional structures.

Maillot,Alphone. () "La femmedans l'Ancien Testament (Woman in the Old Testament). Foi et Vie,//1990,

89(2)::27-45..

The goal of marriage in Genesis 2 was not fertility (vs. governed by descendants of Babylonians and the Code

of Hammu rabi, not the Torah which w as not yet given. In Proverbs, the mystery of fem ale attraction for the m ale

was suspect, and this degradation accelerates in Wis 25:24 where woman isthe origin of sin. Fundam ental texts

affirm the parity of m ale and female, b ut have a life and civilization which give it no acco unt. Synthesis is

impossible between the two, and Jesus called peo ple to the normative message o f Genesis 1-2. (French) CSL

Margalit, Shelomo () "A Window on Obscurities. Beth Mikra,//1987, 112::68-71..

The contradiction between Prov 26 :4 and 5 has long been the subject of discussion. The contradition even led

to a movem ent to "conce al" the book of Proverbs. The contradiction,however, is eliminated whencaneh isread,

not as "answer," but as `anneh , a piel meaning "punish, torm ent." Ano ther difficult verse is Qo h 11:2, w here

there is a progression of numbers, seven an d eight. Suggests that the "seven" refe rs to the basic fam ily memb ers

whom one mu st support and mourn. T he "eight" refers to others beyond that circle, who m ust also be supported

in need. (Hebrew) NMW

McCreesh,Thomas P. () "WISDOM AS WIFE:PROVERBS 31:10–31. Revue Biblique//198592(1):25–46.

The poem on the worthy wife in Prov 31:10–31 functions as a coda for the whole book. The remarkable

similarities between the portrait of the wife and the various descriptions of W isdom in the book indicate that

the youn g marriageab le woma n of chap. 9 is now the faith ful wife and sk illed mistress of her household. No

more is heard of Folly, W isdom's earlier rival.

McNeil, Brian. () "JESUS AND THE ALPHABET. J of Theological Studies//1976 27(1):126–128.

Various versions of the In fancy Go spel of Thomas contain a popular legend of Jesus confounding the

school-master with the meaning of the letter Alpha, which Jesus then proceeds to expound. Suggests that the

source of the leg end is to be fou nd in one of the prove rbs of the Story of Ahikar.

Meinhold, Arndt () "Gott und Mensch in Proverbien III. Vetus Testamentum//1987 37(4):468–477.

Prov 3:1320 is a d evelopm ent from Pro verbs 7 in the form of a reflection with a hymnic character. It gives a

cosmic dimension , through a refere nce to the creation , for the relationship of man with God and with his fellow

man. Using this foc us, adds three ad ditional pieces to P roverbs 3 to d evelop the facts and requirements on

which Yahwism is based. In Prov 3:3a hesed and 'met mean piety and devotion toward God. (German)

Mercer, Calvin () "Sudden Incongruity in Zen Buddhist Koans and the Parables and Proverbs of Jesus.

Japanese Religions//1989 15(3):55–68.

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Illustrates how sudden incongruityis crucial to both Buddhist koans and biblical parables and proverbs. In both,

this incongruity serves to create a conceptual problem which, when resolved by the reader, results in an

intuitive, experiential recognition of truth.

Miller, Philip E. () "RABBI SHEMARIA'S COMMENTARY ON PROVERBS 19:14. Jewish Quarterly

Review//1982 73(2):146–151.

Gives the text of a 17th cent. Karaite MS con cerning the comm entary of Shemaria b. Elijah b. Jacob Ikriti

(1275-1355) on Prov 19:14. It reflects the intellectual inclinations of Karaite scholars in contemporary Poland

and Lithuania, who were already showing an increasing interest in the Kabbalah.

Miller, Patrick D., () "APOTROPAIC IMAGERY IN PROVERBS 6:20–22. J of Near Eastern

Studies//1970 (2):129–130.

In the light of Speiser's discussion presented in his article, "Palil and C ongeners: A sampling o f Apotrop aic

Sym bols," Landsberger Festschrift (Chicago, 1965), it appears that the bound elements in Prov. 6:20 –22 (cf.

Dt. 6:7–8, 11:18–2 0) evidence some association w ith an apotropaic purpose, although how self-conscious that

may be is debatable.

Murphy, Roland E. () "Proverbs 22:1–9.Interpretation//1987 41(4):398–402.

Provides a brief exposition of the discrete sayings of Proverbs 22:1–9 and an understanding of the contrast

between rich and poor in the light of the overall teaching of the Israelite sages. Cautions against absolutizing

proverbs that encode experience. Finds the sages to present oblique directions and sly observation s that were

often emphatic and moving. Notes ric hes as ind icative of d ivine fav or and p overty o f God's disfavor. Describes

how the sages qualified the rich and p ictured the pop ularity of the rich as hard ly worth having. Discusses the

means of becoming rich and the use of wealth. Finds the sages to challenge their readers to think through issues

not directly cov ered in the text.

Murphy, Ronald E. () "THE KERYGMA OF THE BOOK OF PROVERBS. Interpretation//1966

20(1):3–14.

To be evaluated properly, the k erygma o f the Book of Proverb s has to be fitted into the total w isdom m ovemen t,

compared with Job and Ecclesiastes, and tested and sealed by the Book of Wisdom. A full context in which the

collections in Proverbs are to be und erstood is p rovided . Life was a great race a nd dep ended upon one's

relationship to the living God. But the optimism of these sages was easily exaggerated and the authors of Job

and Ecclesiastes were in th e right when they attacked th e traditional theory of retribution cultivated by the

sages. Yet their equation, wisdom equals life, was profoundly true and the same equation provesvalid when the

breakthrough in the total understanding of life with God came in the Wisdom of solomon–and deepened by one

who w as wiser than S olomon (John 17 :3).

Murphy, Roland E. () "Wisdom and Eros in Proverbs 1–9. Catholic Biblical Quarterly//1988

50(4):600–603.

The extensive, even oppressive treatment of seuxal conduct in Prov 1–9 can hardly be explained by

sociohistorical means. Be tter, this emphasis in the opening section of the canon ical Proverbs can be explained

in terms of the asso ciation betwee n lady W isdom an d Eros. Lad y Wisdo m is to be "fo und" (like a "g ood wife" ),

her value is worth more than gold or silver (a "good wife" is more precious than pearls), and the callow you th

is to pursue he r the same w ay he wo uld pursue a lover.

Murphy, Roland E. () "Wisdom's Song: Proverbs 1:20–33. Catholic Biblical Quarterly //1986

48(3):456–460.

The following reasons can be urged for the meaning of "turn aside from my reproof" in v 23: (1) the shift from

second to third person in v 22 has obscured the correlation of `ad-matay and tab. (2) The root b in the sense of

"turn away" is taken up in a kindof inclusio in mebat petayim of v 32, where turning aw ay is precisely attributed

Page 20

to the "simple" ones as in vv 22–23. (3) Nowhere in vv 22–33 does Wisdom invite the audience to conversion.

She simply proclaims the punishment of those who reject her. (4) The use of the typical wisdom term tkaht in

vv 23, 25, 30 unifies the poem. The tenor of Lady Wisdom's words in vv 24– 32 show s that an invitation to listen

to reproof does not mak e sense.

MURPHY,ROLANDE. () "THE INTERPRETATION OF OLD TESTAMENT WISDOM LITERATURE.

Interpretation// 1969 23(3):289–301.

Recently wisdom influence upon the proph ets, Psalms, and L aw has been increasingly recognized. In order to

do justice to the wisdom literature, OT theology m ust includetheological anthropology.Discusses the following

questions concerning the interpretation of OT wisdom literature: (1) Of what significance is the rooting of

wisdom sayings in an experiential judgment of human conduct? (2) Do we adequately recognize the

reinterpretation and reapplication of some proverbs (e. g. Prov. 18 :18–20; 1:2–6)? (3) W hat is the meaning of

such proverbs as 10:2; 11:19; 8:35? Insights from Job and Ecclesiastes indicate an element of my stery in G od's

dealing s with m en. (4) W hat is the sig nificance of biblica l sayings outside th e tradition al wisdo m boo ks (e.g

Jer 31:29)? Biblical evidence suggests that the prehistory of the proverb remains dark.

Nebechukwu,Augustine U. () "Solidaritywiththe Poor: Christian Responseto Poverty. Africa Theological

J,//1990, 19(2)::96-111..

The church has given inadequate attention to the biblical concern for the poor. Resists defining po verty in

merely spiritual terms. Shows how God sides with the poor in both the O T and the NT (the Exodus, Psalms,

Proverbs, the prophe ts, and the Beatitud es). Jesus' ministry reflects his opting for Ee poor, and , as his followers,

we must stand in solidarity with the poor. Silence in the face of economic injustice is to opt for the status quo.

Cites Zacchaeus as our model. Through the poor and oppressed we find Christ. HSO

Neckebrouck, V. () "Literary Arguments onAfrican Polygamy. Theology Digest//1988 35(2):119–122.

Challenges on methodo logical ground s the use of Africa n oral literature (sayings, proverbs, stories, and legends)

by those who see the African marriage ideal in polygam y and those who see it in m onogam y. Such literature

is too tainted with ambiguity to be used alone to show that some idea represents the ethical norm. And custom

and tradition alone do not determine Christian morality. Digested from "La polygynie africaine, ideal ou

concession? A propos des arguments litteraires." Revue Africaine de Theologie, 1986, 10(19):15–30.

Nolland,J. () "CLASSICAL AND RABBINIC PARALLELS TO "PHYSICIAN, HEAL YOURSELF"(Lk.

IV. 23). Novum Testamentum//1979 21 (3):193–209.

Although it is common to refer to classical and Rabbinic parallels to the proverb in L uke 4:23, there has been

no serious attemp t to appreciate how these function in their respective contexts, as a means of illuminating the

way in which we might expect the Lukan parable to function in its context. A review of the range of functions

and significances for which references to sick doctors have been used in antiquity estab lishes the decisive ro le

of context in understanding each reference. Ev en identically worded proverb s can have very different thrust

and significance. There is a possible line of development from the proverb in Euripides to the Lukan form, but

the whole range of referenc es reviewed m aps out for us s omething like the range in w hich we ou ght to operate

as we seek to understand the point of Luke 4:23.

Olley, John W. () ""Righteous" and Wealthy? The Description of the Saddiq in Wisdom Literature.

Colloquium: Australian & NZ Theol Rev,//1990, 22(2)::38-45..

Saddiq is a significant wo rd in the Book of Proverbs. Usually translated "righteous," the Hebrew word conveys

a dynamic concern for right and harmony for all, both in the physical and spiritual realms. A righteous king is

one who brin gs a good and happ y life for all citizens (Cazelles, Weinfeld). Wisdom literature portrays a wise

person as one who gains and uses wealth justly, that is, for the well-being of others. TM

Otto, Eckart () "DIE "SYNTHETISCHE LEBENSAUFFASSUNG" IN DER FRUHKONIGLICHEN

NOVELLISTIK ISRAELS (The"Synthetic Concept of Life" In Israel's Early Kingdom Stories). Zeitschrift

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fur Theologie und Kirche//1977 74(4):371–400.

Pedersen, Fahlgren, and Koch have disputed the connection of Yahweh to the deed-effect relationship. An

examination of the court history of D avid shows not an anti-Solomon bias, but a working out of the effect of

evil deeds in the context of Yahweh's action and leading. The Joseph history deals with (1) the delay of

immediate effect of a pious deed and (2) the ability of Yahweh to use the delay for good ends and even redirect

an evil deed to a good effect, going beyond Proverbs and Kings. (German)

Paran, Meir () "THE A FORTIORI PATTERN IN THE BOOK OF PROVERBS. Beth Mikra//1978

23(73):221–223.

The a fortiori or qal wa-homer pattern of argument, very frequent in rabbinic literature, is also attested in

extra-biblical literature, Ahiqar an d Babylo nian wisdo m, for exam ple. It is attested in the Bible about 20 times.

The first part of such a pattern is based upo n a well kno wn ma xim or eve nt. The examples are given and

analyzed. (Hebrew)

Pardee, Dennis () "YPH. "WITNESS" IN HEBREW AND UGARITIC. Vetus Testamentum//1978

28(2):204–213.

Yph was the regular Ug aritic noun for "w itness" as a socio-eco nomic en tity, but there is no ex tant word fo r a

literary "witness." Yapiah in its 6 occurrences in Proverb s is taken by the dictionaries of Biblical Hebrew as a

finite verb. But it is put parallel to `td so there is little doubt that it is a substantive meaning "w itness." In Ps.

27:12 a comparable form wipeah also is parallel to `ed. Etymologically the form may be a verbal adjective from

a yph root functioning like a noun. It is related morphologically and semantically to the Ugaritic word.

Peters, Issa () "The Elderly in Egyptian and Lebanese Proverbs. Muslim World//1986 76(2):80–85.

Although both collections contain proverbs w hich view th e aged as hono rable, wise, or experien ced, there are

those that portray them as acting immaturely and inappropriately, or being ungrateful, fussy, useless,

burdensome, or fault them fo r no other reaso n than old age itself.As long as the elderly are able to function well

within the social system, they are viewed as hono rable; but when their physical and m ental abilities begin to

wane, they becom e a social and economic bu rden and begin to lose their hon orable place.

Powels, Sylvia () "Samaritan Proverbs. Abr-Nahrain,//1990, 28::76-95..

A consideratin of 51 Samaritan proverbs (based on MS. Sam 23, with the variants of G. 2051 and R . Sadaq a's

version cited). Arabic equ ivalencies from the Arabic collections of proverbs are given, if foun d. References to

other non-Samaritan sources are quoted as well. RAT

Qafih, J. () "THE ACCENTS OF JOB, PROVERBS AND PSALMS IN YEMENITE TRADITION.

Tarbiz//1962 31:371–376.

The acc entuatio n of Job , Proverbs and Psalms differs from the other boo ks in the Bible. T he Yem enite

nomen clature of Job and Proverb s is described. In Psalm s, Yemenite Jews read according to their ow n oral

tradition and d isregard the signs . (Heb.).

Ringgren,Helmer () "THE OMITTING OF KOL IN HEBREW PARALLELISM. VetusTestamentum//1982

32(1):99–103.

In OT po etic texts, if kol is used in on e of the parallel me mbers, the idea of totality is inherent in both. It is a

principle similar to the parallel use of singular and plural subjects in the two members of antithetic proverbs or

the alternation of perfect and imperfect. All these phenomen a illustrate the law of stylistic balance.

RITTER, GERHARD. () "DO WE NEED ANOTHER REFORMATION? Concordia Theological

Monthly//1959 30:723–732.

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This article is reprinted from the June 1958 issue of Church History. By the end of the Midd le Ages the moral

prestige of the old papal church was severly shaken in all of Europe. In Germany there was a very vigorous

popular piety and religion was flourishing. The rising middle class resented the fraudulent practices of the

church as well as its monopoly of land and money. In Germany the humanists collected old folk-customs, of

proverbs and revived the Germania of pre-Tacitus days, and criticized church tradition. German art was

middle-class, depicting Christ's passion, mystical and pious. For m any, religion was a matter of quiet

inwardness, a seeking and searching for the truth. Luther, a man of the people, fought outward corruption but

was a religious genius of inwardness and intimacy.

ROBERTS, R. L., () "TRAIN UP A CHILD. Restoration Quarterly//1962 6:40–42.

Brief exposition of Proverbs 22 :6. Footnotes.

Ruffle, John. () "THE TEACHING OF AMENEMOPE AND ITS CONNECTION WITH THE BOOK OF

PROVERBS. Tyndale Bulletin//1977 28:29–68.

Doubts the existence of a direct connection between Proverbs and Amenemope. The connection assumed is

often very superficial. About half of the first part of the Words of the Wise can be considered to deal with the

same subjects as Amenemo pe and this could be an ind ication some sort of relationship closer than coincidence.

This can be adequately explained by the suggestion that this passage was contributed by an Egyptian scribe

working at the court of So lomon. It is not at all unreasonable to suggest that in his search for wisdom Solomon

would extend his interest beyond his national boundary.

Schmitt,John J. () "You Adulteresses! The Image in James 4:4. Novum Testamentum//198628(4):327337.

Seeks to explain James's use of the feminin e noun `ad ulteresses'. While th e original reading of the text is

unquestionable, the textual tradition and many translations gave in to the temptation to soften this word cho ice.

Reviews common interpretations of this word and its origin for James. Argues that James was influenced by

the image of the adulteress in the LXX version of Proverbs. James remem bered it because of its vividness,

particularly Prov 30:20.

Schneider, Theo R. () "From Wisdom Sayings to Wisdom Texts, Part I. Bible Translator//1986

37(1):128–135.

Like Hebrew , Tsonga p roverbs are pa rt of a widesprea d literary genre, hav e fixed forma l features, poetical

qualities and have similar functions and them es. Tsonga p roverbs are, ho wever, based on oral tradition and are

signaled by many figurative expre ssions. Translato rs must decid e on how many o f Hebrew's formal features

can be transferred and still retain stylistic naturalness.

Schneider, Theo R. () "From Wisdom Sayings to Wisdom Texts, Part II. Bible Translator//1987

38(1):101–117.

Study of Hebrew aphorism s and Tson ga proverb s of similar them e indicates parallelism, balanced structure,

density of language, sound effects and figurative expressions occur in both languages. Careful translation can

preserve these features in the receptor language. Case studies.

Scott, R. B. Y. () "THE STUDY OF THE WISDOM LITERATURE. Interpretation//1970 24(1):20–45.

Since the publication of the Teaching of Amen-em-ope in 1923, scholarly study of the wisdom movement and

its literature has progre ssed so rapidly that a survey o f its movement and achievement isneeded. Surveys reasons

for earlier neglect of wisd om and recent chang es in outlook. Recent scholars consider Hebrew wisdom as (1)

part of a wider context of older and co ntemporary Near Eastern cultures, (2) including OT material other than

Proverbs, Job, Qoheleth, (3) having p arallels with Egyptian and Mesop otamian wisdom . Other recent studies

include (1) additional comparative material, (2) other topics relevant to wisdom, (3) the origin and history of

Israel's wisdom tradition, (4) the relationship of the wisdom to the prophets (5) the place of wisdom in OT

theology, (6) Proverbs 8:22–31. Bibliography.

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Seely, Francis M. () "NOTE ON G'RH WITH ESPECIAL REFERENCE TO PROVERBS 13:8. Bible

Translator//1959 10:20–21.

The question is raised w hether "threaten ing" is a legitimate tran slation of the Hebrew "G'RH." A study of this

word in other contex ts discloses that "rebu ke" is approp riate or required in fo ur passages, and that neither wo rd

is strong enough to render the sen se in some p assages. The co nclusion asserts tha t `threat" is adequate in Prov.

13:8.

Sivan, Gabriel () "THE HEBREW ELEMENT IN EVERYDAY ENGLISH–5,6. Dor Le Dor//1983

12(1):49–53.

Discusses the influence o f biblical terms up on Eng lish, from the Hebrew directly or through the Greek

translation.Discusses `prophet',`idol', `angel', `Decalogue', and various expressions from Proverbs an d Daniel.

Shakesp eare was influenced by the Bible,as numerous examples show. The titles of books in English literature

are also influenced by the Bible.

Skehan, Patrick W. () "STAVES, AND NAILS, AND SCRIBAL SLIPS (BEN SIRA 44:2–5). Bulletin of

the American Schools of Oriental Research//1970 22:66–71.

In the light of the Ben Sira M asada m anuscrip t, examin es the intro duction to the "p raise of the fathers,"

especially Ben Sira 44 :2–5. Sug gests that bimeh oqeqotam in 44:4b b e rendered "w ith their staves," referring

to the governors decrees. Proposes the reading bemasmerotam in 44:4d and translates "with their sp ikes." (Cf.

Eccl. 12:11) The spikes as proverbs are parallel to the staves as legal prescriptions. The reconstruction w ith

bemiktam at the end of 44:5b (d espite the reading of Cairo B's tex t) is based on the end rhy me in tam which

extends for ten lines. In the on ly departure fro m the extan t readings in the Masada MS, reading wegoralo for

wgdlh is vs. 2, translates this verse, "Great in glory, the Most High's portion,/ and His share from the days of

old."

Skehan, Patrick W. () "STRUCTURES IN POEMS ON WISDOM: PROVERBS 8 AND SIRACH 24.

Catholic Biblical Quarterly//1979 41(3):365–379.

Studies two lengthy wisdom poems, the later one (Sirach 2 4) clearly dependent, among other sources, on the

earlier (Prov 8). Each poem is interesting for its own sake, as representative of careful structuring in the

development of a unified theme by a single skilled versifier. Though the second is patterned on the first, in its

theme, in its length, and w ith echoes in its lang uage, it does no t attempt the sam e kind of structu re overall, but

follows more usual traditional mod els.

SKEHAN, P. W. () "WISDOM'S HOUSE. Catholic Biblical Quarterly//1967 29(3):468–486.

The Bo ok of Pro verbs is the house of wisdom. 'It was composed in such a way that its layout in the columns

of the scroll visibly showed forth the d esign of a house identified (Prov. 9 : 1) as 'wisd om's ho use. " In the end

the book formed a design : the fronta l, rear, and side, and also the elevations of a tripartite house with front

porch, nave, and p rivate room at the rear. Its vertical dimensions were ba sed on th ose attribu ted to So lomon 's

temple in I Kings. This plan is attributed to the late 6th or early 5th century BC. author compiler–designer of

Proverbs.

Soisalon-Soininen, IImari () "DERGEBRAUCHDES VERBES ECHEIN INDER SEPTUAGINTA (The

Use of the Verb Echein in the Septuagint). Vetus Testamentum//1978 28(1):92–99.

From the 209 instances of the preposition le in Hebrew from the Pentateuch with the meaning "have," only 7

use echein in the translation. More often (37 times) echomenos translates "near" and the Hebrew preposition

be leads to echein (12 times). A number of other uses are examined in the Pentateuch. The books with the

greatest use of echein are Isaiah (23), Job (20), Proverbs (19), Daniel (18) and the Twelve (15). The 3 books

originally written in Greek, II-IV Maccabees, have abstract objects and echein plus adverbs. (German)

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Spohn, William C. () "Notes on Moral Theology, 1989: Parable and Narrative in Christian Ethics.

Theological Studies,//1990, 51(1)::100-114..

Considers whether biblical stories, symbols, parables, and proverbs add ress conscience as importantly as do the

Decalogue and other ex plicitly norm ative material. Examines the appeal and problems posed by narrative

theology, and discusses how biblical parables and stories shape moral consciousness. NH

Stein, Stephen J. () "LIKE APPLES OF GOLD IN PICTURES OF SILVER": THE PORTRAIT OF

WISDOM IN JONATHAN EDWARD'S COMMENTARY ON THE BOOK OF PROVERBS. Church

History//1985 54(3):324–337.

Jonathan Edward's commentary on the book of Proverbs reveals a shift from focusing on wisdom as the

personification of virtue to viewing wisdom christologically. T his shift correspon ds to his preoc cupation w ith

the divine role in the process of conversion. His commentary on Proverbs reveals how his theological thinking

was stimulated by the study of the Bible. His interpretations were not original but followed the views of

Matthew Poole and Matthew Henry.

Sutcliffe, Edmund F. () "THE MEANING OF PROVERBS 30:18–20. Irish Theological Quarterly//1960

30:18–20.

This text has given rise to numerous interpretations. Textually there is the difference between the Septuagint

and the Hebrew reading for the fou rth wonder, the latter using "with a maiden " the former, "in youth." The first

three wonders consist in a "way" sometimes interpreted as the physical path they follow. These interpretations,

especially the "no trace" theory add to rather than explain the text. Rather it seems that m an does not understand

how the bird maintains itself in the air; how the serpent without the aid of feet tranverses a smooth surface, how

the bulky ship man ages to remain afloat and how persons as different as young men and wome n are drawn to

seek each others company . Verse 20 is generally recognized as a later addition to this section and its meaning

seems to be th e wond er that one cann ot see the sham e and evil in suc h condu ct.

Tardif, Henri and Veissiere, Michel () "UN DISCOURS SYNODAL DE GUILLAUME BRICONNET,

EVQUE DE MEAUX (13 OCTOBRE 1519) (A Synod Address of William Briconnet, Bishop of Meaux,

given October 13th, 1519). Revue d'Histoire Ecclesiastique//1976 71(1):91–108.

The theme of this address is from Proverbs 27:23–know well the condition of your flocks. Temporal affairs of

the princes caused much absenteeism, so the Bisho p challenged the priests to shepherd their parishes as their

first duty. The pastoral situation in the French diocese of M eaux is presented . The bisho p used his o ffice to

combat many of the maladies that Luther criticized. Thinking that this address merits wider reco gnition, Tard if

and Veissiere have translated its forbidding Latin into French. (French)

Timm,Hermann () "Evangelische Weltweisheit. Zeitschrift fur Theologie und Kirche//198784(3):345–370.

Criticizes the socalled eco-theological apocalyptic which pro claims that things will become progressively w orse,

which uses Romans 8 as its key (the suffering of nature/creation), and which utters a "selfdestroying proph ecy."

Suggests as an alternative a responsible p iety of creation, as ind icated, e.g., in Proverbs 8 or emphasized in the

term "stewardship." (German)

Trible, Phyllis () "WISDOM BUILDS A POEM: THE ARCHITECTURE OF PROVERBS 1:20–33. J of

Biblical Literature//1975 94(4):509–518.

In Prv. 1:20–33 a chiastic architecture is the mode in which wisdo m speaks. Her hom iletic, advisory, didactic,

and prophetic dimensions have their being in this poetic form. By exploring its literary and rhetorical features,

perceive s a pattern o f: A, B, C , D, E, D ', C', B', A'.

Van Leeuwen, Raymond C. () "Proverbs XXV 27 Once Again. Vetus Testamentum//1986 36(1):105–114.

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Prov 25:27 is not just another proverb in a random collection but is an inclusio which marks the b oundaries of

a literary un it 25:2– 27. It em bodies an hierarc hical view of society : God, king, s ubjects, each in their proper

place with the glory appropriate to them. The conson antal text of the MT is to be retained, rendered as, "To eat

too mu ch hon ey is not g ood, an d to seek difficult thin gs is (no) glory."

Van Leeuwen, Raymond C. () "Proverbs 30:21–23 and the Biblical World Upside Down. J of Biblical

Literature//1986 105(4):599–610.

In response to von Rad's observation that we m ust become "anthropologists of antiquity" in studying ancient

proverbs, argues that the several images that make up this sm all poem are instances of a widespread ancient Near

Eastern topos that can be formu lated negatively to depict a chao tic world up side down or positively to depict

a utopian world restored to its right-side-up state. Proverbs thus makes a serious sociopolitical statement that

promotes a royal hierarchical view of society.

Van Der Weiden, W. () ""ABSTRACTUM PRO CONCRETO" PHAENOMENON STILIS TICUM

("Abstract for Concrete" a Stylistic Phenomenon). Verbum Domine//1966 44:43–52.

This phenom enon is fou nd som etimes in the O T, especially in Psalms and Proverbs. A translatorshould attempt

to render with a word subject to the same usage; if not the concrete term should be used. (Latin)

Vischer, Wilhelm. () "DER HYMNUS DER WEISHEIT IN DEN N SPRUCHEN SALOMOS 8:22–31.

(The Hymn to Wisdom In the Proverbs of Solomon 8:22–31). Evangelische Theologie//1962 22:309–326.

An exegetical study of the text. (1) A translation of the original. (2) Exegetical notes to textual matters. (3) The

basic meaning of the passage: Worldly wisdom and Godly wisdom have thesame source. (4)The interpretation

of the hym n in inter-te stamen tal Judaism . (5) The parallel "w isdom hymn s to Jesus" in the N T, viz., the

Johannine and Hebrews prologs, Col. 1:15–20, 1 Cor. 1–3, sections in Luke and M atthew. The often repeated

confession in the ancient church based on this wisdom tradition, "Jesus Christ is the Logos and Sophiaof God"

has found a place in Orthodox Christendom, and somewhatin Roman Christendom, but is almost totally absent

from Protestanism. (German)

WALLENSTEIN, MEIR

()

"GENIZAH FRAGMENTS IN THE CHETHAM'S LIBRARY,

MANCHESTER. Bulletin John Rylands Library//1967 50(1):159–177.

The six Genizah fragments in the Ch etham's Library in Man chester include four Biblical manuscrip ts: Genesis

44:30–45:16 in a Babylonian mashit from about the tenth century, Genesis 44 :32–47:2 4 in Baby lonian squa re

writing from about the thirteenth century, Deuteronomy 27:3–28:43 in an Egyptian mashit ofabout the eleventh

century, Job 40:27–42:17 (end) and Proverbs 14:22, 16:20 in Egyptian square writing from about the eleventh

century. One non-Biblical manuscript containstwo elegies; the other,some material on natural science. For the

Biblical fragments and elegies, details in othography and manuscript characteristics are discussed. The poetical

features and content of the elegies are also examined. The Hebrew text and translation of the elegies follow.

Waltke, Bruce K. () "THE BOOK OF PROVERBS AND OLD TESTAMENT THEOLOGY. Bibliotheca

Sacra//1979 136(544):302–317.

Contrary to common scholarly contentions it is clear that the OT sages and prophets drank from the same

spiritual well. They sharea common Lord, religious system, inspiration, authority, anthropology, epistemology,

spiritual demand, ethical demands, hope, and faith. There are differences, of course, but in style rather than

theological substance.

Waltke,Bruce K. () "THEBOOK OF PROVERBS AND ANCIENT WISDOM LITERATURE. Bibliotheca

Sacra//1979 136(543):221–238.

Ancient Near Eastern sa piential literature helps establish the p lausibility of the preex ilic date of Proverbs and

its Solomonic authorship. It also helps define the literary form "proverb" and demonstrates the lack of

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distinction between so -called profane an d sacred texts in Proverbs. F inally, it permits wisdom to be seen as a

broad th eologic al concep t denotin g a fixed , righteou s order to which the wise m an subm its his life..

Waltke, Bruce K. () "The Authority of Proverbs: An Exposition of Proverbs 1:2–6. Presbyterion//1987

13(2):65–78.

Despite broad scho larly opinion to the contrary, the book of Proverbs in tends to speak with the sam e authority

as the rest of Scripture. Examines the texts often cited against this strong view of authority, and then defends

it by an ex aminatio n of the c rucial term s "wisdo m" and "coun sel."

Waltke,Bruce K. () "Lady Wisdom as Mediatrix:An Exposition of Proverbs 1:20–33. Pr//198814(1):1–15.

An exegesis of Lady Wisdo m's discourse a nd a com parison of its form s and mo tifs with sapiential literature

(biblical and extra-biblical) and with the prophetic oracles demonstrates a unique juxtaposition and integration

of wisdom and of prophetic speech forms along with unique elements. These penetrate one another and thereby

undergo deviations to present a new, unique form of address that expresses itself with highest authority. She is

more than a teacher and prophetess; she is a divine mediatrix closely related to Yahweh.

Weinfeld, M. () "THE ORIGIN OF THE HUMANISM IN DEUTERONOMY. J of Biblical

Literature//1961 80:241–247.

The book of Deu teronomy strives to reveal the moral and h umanist aspect of Hebrew law. The primary aim of

its author is to instruct the people, through the use of traditions at his disposal, in humanism. Detuteronomy

reflects the fusion of law and wisdom rather than law a nd prop hecy. It is influenced by the W isdom L iterature

and views which place D euteronomy ch ronologically prior to Proverbs are regarded as an unsound

preconception. Wisdo m is the foundation of the editorial framewo rk of Deuteronom y. Footnotes.

Weinfeld, M. () "THE ORIGIN OF THE HUMANISM IN DEUTERONOMY. J of Biblical

Literature//1961 80:241–247.

The book of Deuteronomy strives to reveal the moral and humanist aspect of Hebrew law. The primary aim of

its author is to instruct the people, through the use of traditions at his disposal, in humanism. Detuteronomy

reflects the fusion of law and wisdom rather than law and prophecy. It is influenced by the Wisdo m Literature

and views which place D euteronomy ch ronologically prior to Proverbs are regarded as an unsound

preconception. Wisdo m is the foundation of the editorial framewo rk of Deuteronom y. Footnotes.

Whybray, R. N. () "Poverty, Wealth, and Point of View in Proverbs The Expository Times//1989

100(9):332-336.

Three earlier articles in ExT h ave attempted to evaluate OT material for use in liberation theo logy. To a void

eisegesis of the meaning of poverty and wealth, one must deal with the m aterial book by book , must consider

the `class' with which the writer identifies himself--the rich, the poor or neither. Examination of at least 80

individual proverbs an d several long er passages, leads to the conclusion that private property was no t restricted

to the upper class, an d was in fact m ore importan t to the smallholder, for it meant his means of livelihood.

Generally the proverbs were composed orally by people in the middle class and collected and recorded by

scribes. The poo r are contrasted to the rich, but do not represent the remainder o f the popu lation. Actually b oth

a surfeit and a dearth of possessions are ills and a source of temptation to be avoided.

Williams, James G. () "THE POWER OF FORM: A STUDY OF BIBLICAL PROVERBS. Semeia//1980

17:35–58.

After comparin g the basic features o f aphoristic speech to proverb,considers aspects of artistic form and method

in the book of Prov erbs. Applies the semiotic model sketched by Susan Wittig to Prov 18:21 and Prov 26:27

to point up the problem and potential of all metaphorical language: more than one meaning.

Wilson, Gerald H. () ""THE WORDS OF THE WISE": THE INTENT AND SIGNIFICANCE OF

QOHELET 12:9–14. J of Biblical Literature//1984 103(2):175–192.

Page 27

Examines the relationship of the epilogue of Qohelet (12:9–14) to the rest of the book and to the introduction

of Proverbs (1 :1–8). Sug gests that the epilogue stems from a different hand than does the body of the book.

Details how the epilogue serves to bind Qohelet together with Proverbs and provides a canonical key to the

interpretation of both. In a side excursion, shows sev eral instances of clear parallels between Deuteronomy and

Prov 1–9. Do es not sugg est that the prolog ue to Prov erbs and the ep ilogue to Qohelet were written by the same

person or at the same time, but rather that the editor(s) who appended Q oh 12:9–14 shaped these verses in light

of Prov 1–9, which already occupied their present position.

Wiseman, D. J. () "ISRAEL'S LITERARY NEIGHBOURS IN THE 13TH CENTURY BC. J of Northwest

Semitic Languages//1977 5:77–91.

Survey and discussion of Akkadian texts from Ras Shamra. The scribal school o f mid second m illennium S yria

demonstrates Babylonian influence in the west. The texts evidence the following literary genres: lists, The

Flood, wisdom literature, proverbs, parables and fables, legal formulae. The elements of continuity and

canonicity, as of local diversity, must be taken into account when seeking to make comparisons with OT

literature and especially when using OT literary structures for dating purposes. At the same time these studies

point up the dangers of u sing internal OT literary criteria alone for dating purposes.

Wolters, Al () "Nature and Grace in the Interpretation of Proverbs 31:10–31. Calvin Theological J//1984

19(2):153–166.

The influence of worldview regarding the relationship of n ature and grac e on exege sis is illustrated with Prov

31:10–31, suggesting that biblical hermeneutics must presuppo se a biblical world view in ord er to be accurate

exegetically.The four worldviews discussed understand graceas (1) opposing, (2) completing, (3) flanking, and

(4) restoring nature.

Wolters, Al ()

"Proverbs XXXI 10–31 as Heroic Hymn: A Form-Critical Analysis. Vetus

Testamentum//1988 38(4):446–457.

The song of the Valiant W oman, va guely classified as a w isdom po em, displays m ost of the formal

characteristics of the genre called the heroic hymns: (1) 'eet hayil is the coun terpart to gibbo r hayil; (2) hayil

recurs in v. 29 as an inclusio; (3) "strength" also occurs; (4) a few other phrases show aggressive action; (5) the

verb tana is only in heroic hymns; (6) there is little description of her and much action; and (7) she belon gs to

an aristocratic class. It is therefore a critique of literature which praised a woman's physical charms.

Wolters, Al () "Nature and Grace in the Interpretation of Proverbs 31:10–31. Calvin Theological J//1984

19(2):153–166.

The influence of worldview regarding the relationship of nature and grace on exegesis is illustrated with Prov

31:10–31, suggesting that biblical hermeneutics must presuppose a biblical world view in ord er to be accurate

exegetically.The four worldviews discussed understand grace as (1) opposing, (2)completing, (3) flanking,and

(4) restoring nature.

Yaron, Reuven () "The Climactic Tricolon. J of Jewish Studies//1986 37(2):153–159.

The climactic tricolon (CT) is an emphatic mode of formulation. CT has three members, in which two of the

three members are usually in parathetic parallelism (occasionally, antithetic), and the third is added to form a

capping "climax." The tricolon is brief (but there are exc eptions). CT occurs in An cient Near Eastern literature

and in the Bible, in Proverbs and D euteronomy. D istinguishes between three types of tricolon: (1) A (parallels)

b, and so (is also) C; (2) Statements A and B, and Their Assessment C; (3) not A, nor B, but C.

Yee, Gale A. () ""I Have Perfumed My Bed With Myrrh": TheForeign Woman ('issa zara) in Proverbs 1–9.

J for the Study of the Old Testament//1989 43:53–68.

Considers the means by which the seductive words of the "foreign woman" in the Proverbs texts enthrall and

entrap. Shows how the author of Proverbs 1–9 arranges the speeches of Lady Wisdom and of the "foreign

Page 28

woman" in a particular macrostructure to highlight the virtues and attractions of the former, while exposing the

terrible risks of the latter.

Zamodi, Joseph () "THE WISDOM HYMN (28) AND ITS PLACE IN THE BOOK OF JOB. Beth

Mikra//1983 94:268–277.

Rejects all views which seek to detach chap. 28 from the book of Job. Discusses its structure and notes themes

that connect with the creation of the world. It mak es the point that some wisdom is hidden from man , in contrast

with Proverbs, where wisdom is accessible and beckons to mankind. Chap. 28 is a reflection of the wisdom of

the author, which may even go beyond the view expressed in the answer of God to Job. The main po int is that

Job/man renounces his demand to understand why he is being punished , not out of fear b ut from a m ature

recognition of human limitations. Like chap . 14, which ends the first cycle of speeches, chap. 28 ends the

second. (Hebrew)

Zamodi, Joseph () "THE WISDOM HYMN (28) AND ITS PLACE IN THE BOOK OF JOB. Beth

Mikra//1983 94:268–277.

Rejects all views which seek to detach chap. 28 from the book of Job. D iscusses its structure and notes themes

that connect with the creation of the world. It mak es the point that some wisdom is hidden from man , in contrast

with Proverbs, where wisdom is accessible and beckons to mankind. Chap. 28 is a reflection of the wisdom of

the author, which may even go beyond the view expressed in the answer of Go d to Job. The main p oint is that

Job/man renounces his deman d to understand wh y he is being punish ed, not out o f fear but from a mature

recognition of hum an limitatio ns. Like chap. 14 , which ends th e first cycle of speeches, chap. 28 ends the

second. (Hebrew)

Zeller, Dieter. () "DIE BILDLOGIK DES GLEICHNISSES MT 11:16FF. / LK 7:31F. (The Image-Logic

of the Parable in Mt 11:16ff. / Lk 7:31ff.). Zeitschrift fur die Neutestamentliche Wissenschaft//1977

68(3/4):252–257.

To answer the questio n: what is the imagery-setting of the parable of the youngsters in the marketplace who

would not play? R eviews the im agery of piping and dancing, and p roverbs employing this analogy to express

foolish ignoring of advice. There are 3 interpretations of this p assage: (1) "Th is generation is iden tified with

the youngsters who are calling the others; (2) "this generation" are both sets of youngsters: the ones calling and

the ones called to: (3) "This generation" are the youngsters who are called but will not play. (German)

Zer-Kavod, M. () "STUDIES IN THE BOOK OF PROVERBS. Beth Mikra//1977 22(71):421–426.

Discusses difficult ve rses in Pro verbs. T hey are: 1 2:26, 1 2:27, an d 13:5 . Anomalous word order in 12:27 is

explained as due to the fact that proverbs were inscribed in various place s, including o n walls, whe re they were

written in anagram matic fashion. They could thus be read in various orders. Rab binic and medieval

commentary, as well as modern exegesis, is invoked in these lexical studies. (Hebrew)

ZIMMERLI,WALTHER () "THE PLACE AND LIMIT OF THE WISDOM IN THE FRAMEWORK OF

THE OLD TESTAMENT THEOLOGY. Scottish J of Theology//1964 17:146–158.

An examination of Wisdom (in Proverbs and Ecclesiastes) reveals that it has no relation to the history between

God and Israel. W isdom thin ks within the wider fram ework of Creation and of man in general. The question

of the legitimacy of this stance within the OT is investigated.