PROVERBS 1-9: A HERMENEUTICAL INTRODUCTION
TO THE BOOK OF PROVERBS
by
Hee Suk Kim
B.B.A., Seoul National University, 1995
M.Div., Chongshin University, 2000
Th.M., Gordon-Conwell Theological Seminary, 2003
A DISSERTATION
Submitted to the faculty
in partial fulfillment of the requirements
for the degree of
DOCTOR OF PHILOSOPHY
in Theological Studies
at Trinity Evangelical Divinity School
Deerfield, Illinois
August 2010
UMI Number: 3441288
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iii
ABSTRACT
The goal of this dissertation is to examine the way Proverbs 1-9 establish a
hermeneutical framework for the book of Proverbs, which has been suggested in scholarship
yet still needs to be studied thoroughly in terms of how Proverbs 1-9 actually accomplish this
task.
I argue that Proverbs 1-9 purposefully provide a specific hermeneutical lens
that enables the readers to cope with interpretive issues of individual proverbs in Proverbs
10-29, such as situationality, influence of the ANE wisdom literature, and the problem of
divine retributive justice. These issues mainly originate from the loss of original settings
which are crucial to the interpretation of the individual proverbs in Proverbs 10-29.
It is my contention that an interpretive lens arises from the textual intentions
of Proverbs 4-9, which attempt to revise the arguments of Pro? 1:8-3:35 that strongly
supports the deed-consequence nexus. This hermeneutical lens is established in two steps.
First, Proverbs 4-7 postulate that Lady Wisdom and the Strange Woman are not easily
distinguished. While Proverbs 4-6 strategically urge the readers to choose the right woman
and reject the wrong one, Proverbs 7 reverts this textual flow to argue that the Strange
Woman is too deceptively attractive to be differentiated from Lady Wisdom. In a word,
Proverbs 4-7 draw attention to an epistemological difficulty in a decision-making process.
Second, Proverbs 8-9 thereafter come to enable the readers to discern Lady
Wisdom by making clear her true identity that the Strange Woman cannot deceptively
iv
appropriate, which consists of religious particularity and influential universality. Wisdom is
characterized by its close relationship with YWHW and its role in the world created by
YHWH. This identity of Wisdom establishes an epistemological lens for making a right
decision and functions as a hermeneutical framework for the individual proverbs in Proverbs
10-29.
The lost original settings are to be replaced by this lens, named in this study a
theologically shaped epistemologicalframework, which accordingly copes with the
aforementioned interpretive issues in Proverbs 10-29. This hermeneutical lens not only
functions for the interpretation of proverbs but also for the interpretation of our contemporary
life per se.
?
To Sung Hee, YuI, and Yubin
CONTENTS
LISTOFTABLES
x
ACKNOWLEDGMENTS
xi
LIST OF ABBREVIATIONS
xii
Chapter
1. LITERATURE SURVEY
1
Interpretive Issues in the Book of Proverbs
3
Hermeneutical Frameworks from within Proverbs 10-29
13
Hermeneutical Frameworks from Proverbs 1-9
20
Conclusion
42
2. METHODOLOGICAL CONSIDERATIONS
44
Text-Linguistics
45
Theoretical Procedure for Reading the Text
51
Analytical Procedure
65
3. PROV 1:1-7: AN INTERPRETIVE MAP
FOR THE BOOK OF PROVERBS
69
Translation and Textual Notes
70
Demarcation of the Text
71
Identification of Speaker and Audience
72
Analysis of Linguistic Data
73
Analysis of Communicative Context
91
Hermeneutical Paradigm
91
Conclusion
92
vii
4. PROV 1:8-3:35: A TOPICAL SUMMARY
AND ITS HERMENEUTICAL ASSUMPTIONS
94
Demarcation of the Text
95
Prov 1:8-9
99
Prov 1:20-33
109
Proverbs 2:1-22
124
Prov 3:1-12
140
Prov 3:13-20
148
Prov 3:21-35
159
Hermeneutical Paradigm
1 69
Conclusion
1 72
5. PROVERBS 4: A LINKING DEVICE
& PROVERBS 5-7: AN EPISTEMOLOGICAL DIFFICULTY
1 75
Demarcation of the Text
176
Prov 4:1-9
177
Prov 4:10-19
199
Prov 4:20-27
205
Proverbs 5
211
Proverbs 6
231
Proverbs 7
253
Hermeneutical Paradigm
278
Conclusion
281
viii
6. PROVERBS 8-4: AN EPISTEMOLOGICAL FRAMEWORK
WITH THEOLOGICAL SENSITIVITY
285
Demarcation of the Text
287
Proverbs 8
288
Proverbs 9
338
Hermeneutical Paradigm
356
Conclusion
366
7. SUMMARY AND IMPLICATIONS
369
BIBLIOGRAPHY
381
ix
TABLES
Table
Page
1 . Comparison between the Two Stages presented in Prov 1 :2-6
88
2. Structure Analyses of Proverbs (Fox and Waltke)
95
3. Lexical Connections within Prov 6:1-19
236
4. Lexical Connections within Proverb 6
237
5. Right and Wrong Choices in Proverbs 4-7
260
?
ACKNOWLEDGMENTS
The completion of this dissertation would have not been possible without
support from a number of people who have encouraged and prayed for me. First of all, I
would like to thank my DoktorVater, Dr. Willem A. VanGemeren, for his faithful
guidance throughout the process of writing. His academic excellence has shaped me into
a student of the Old Testament and his mentorship taught me what it means to be a
person of integrity and faithfulness. I ówe a debt of gratitude to my family members in
Korea. My parents, Rev. Yoon dong Kim and Jeong Wook Kim, and my parents-in-law,
Jun Suk Park and Suk Hee Lee, have supported me in many ways, particularly in their
prayers. I am also grateful for the members at Hebron Presbyterian Church, whose
prayers and encouragements have nourished my soul at many junctures of my doctoral
study at TEDS. My deepest thanks certainly go to my wife, Sung Hee Park, and two
lovely children, YuI and Yubin. They are God's gifts in my life. To them this study is
dedicated.
Xl
ABBREVIATIONS
AB
Anchor Bible
ABRL
Anchor Bible Reference Library
AOTC
Abingdon Old Testament Commentaries
ATD
Das Alte Testament Deutsch
BBR
Bulletinfor Biblical Research
BHS
Biblia Hebraica Stuttgartensia
BHT
Beiträge zur historischen Theologie
Bib
Biblica
Biblnt
Biblical Interpretation
BKAT
Biblischer Kommentar, Altes Testament
BN
Biblische Notizen
BSac
Biblìotheca sacra
BZAW
Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft
CBQ
Catholic Biblical Quarterly
CBQMS
Catholic Biblical Quarterly Monograph Series
ConBOT
Coniectanea Biblica Old Testament Series
CurBS
Currents in Research: Biblical Studies
EBC
Expositor's Bible Commentary
ESV
English Standard Version
XIl
FAT
Forschungen zum Alten Testament
FCB
Feminist Companion to the Bible
GKC
Gesunius ' Hebrew Grammar
GTJ
Grace Theological Journal
HALOT
The Hebrew and Aramaic Lexicon ofthe Old Testament
HBT
Horizons in Biblical Theology
HeyJ
Heythrop Journal
HS
Hebrew Studies
HvTSt
Hervormde teologiese studies
IBC
Interpretation: A Bible Commentary for Teaching and Preaching
IBHS
An Introduction to Biblical Hebrew Syntax
ICC
International Critical Commentary
Int
Interpretation
JBL
Journal ofBiblical Literature
JCBRF
Journal ofthe Christian Brethren Research Fellowship
JETS
Journal ofthe Evangelical Theological Society
JNSL
Journal ofNear Eastern Studies
Joiion
A Grammar ofBiblical Hebrew
JSNTSup
Journal for the Study of the New Testament Series
JSOT
Journalfor the Study ofthe Old Testament
JSOTSup
Journal for the Study of the Old Testament Supplement Series
JTS
Journal of Theological Studies
XlIl
K&D
Biblical Commentary on the Old Testament
KJV
King James Version
KTU
Die keilalphabetischen Texte aus JJgarit
LHBOTS
Library of Hebrew Bible/Old Testament Studies
NASB
New American Standard Bible
NCB
New Century Bible
NIB
The New Interpreter 's Bible
NICOT
New International Commentary on the Old Testament
NIDOTTE
New International Dictionary ofOld Testament Theology and Exegesis
NIV
New International Version
NovTSup
Supplements to Novum Testamentum
NRSV
New Revised Standard Version
NJPS
Tanak: The Holy Scriptures: The New JPS Translation according to the
Traditional Hebrew Text
OBO
Orbis biblicus et orientalis
OTL
Old Testament Library
Presb
Presbyterion
RB
Revue biblique
RSV
Revised Standard Version
SBLDS
Society of Biblical Literature Dissertation Series
SBLSymS
Society of Biblical Literature Symposium Series
SBS
Stuttgarter Bibelstudien
xiv
SBT
Studies in Biblical Theology
SemeiaSt
Semeia Studies
SJOT
Scandinavian Journal ofthe Old Testament
SJT
Scottish Journal of Theology
SOTSMS
Society for Old Testament Studies Monograph Series
SPA W
Sitzungsberichte der preussischen Akademie der Wissenschaften
TDOT
Theological Dictionary ofthe Old Testament
TLOT
Theological Lexicon ofthe Old Testament
TynBul
Tyndale Bulletin
VT
Vetus Testamentum
VTSup
Vetus Testamentum Supplements
WBC
Word Biblical Commentary
WJT
Westminster Theological Journal
WMANT
Wissenschaftliche Monographien zum Alten und Neuen Testament
ZA W
Zeitschriftfür die alttestamentliche Wissenschaft
ZBK
Zürcher Bibelkommentare
xv
CHAPTER 1
LITERATURE SURVEY
The proverb in a collection is dead.
Wolfgang Mieder
A proverb in a collection is not dead, but it is alive only as a potential.
Michael V. Fox
The goal of this dissertation is to explore the hermeneutical function Proverbs
1-9 play for chapters 10-29 of the book of Proverbs. Many proposals have suggested that
Proverbs 1-9 provide a set of hermeneutical guides that help to interpret the individual
proverbs in Proverbs 10-29. A scholarly consensus on the precise function of this significant
pericope, however, has not emerged. Further work remains to be done on this issue and this
dissertation will attempt to make constructive proposals in this area of Proverbs scholarship.
It is also hoped that this dissertation will contribute to the study of theological
hermeneutics, as the present study focuses on communicative intentions in the text as a
fruitful avenue for interpretation. Examination of these textual intentions will indicate that
Proverbs 1-9 purposefully work towards negation of the significance of the original historical
context, Sitz im Leben, in interpreting the individual proverbs in Proverbs 10-29, and thereby
replace it with a theologically shaped epistemologica! context, which arises from the
Wolfgang Mieder, "The Essence of Literary Proverb Study," Proverbium 23 (1974): 892.
This famous phrase is often cited in Proverbs studies, for example, in Carole R. Fontaine, Traditional Sayings in
the Old Testament (Sheffield: Almond, 1982), 54; Raymond C. Van Leeuwen, NIB, 5:26.
2Michael V. Fox, Proverbs 10-31 (AB 18B; New Haven: Yale University Press, 2009), 484.
1
2
communicative intentions of Proverbs 1-9 and the essential characteristics of Lady Wisdom.
This epistemological context functions as a perceptive pattern, with theological sensitivity to
the interpretation and application of individual proverbs in Proverbs.
The particular need for this study originates from the well-known notion that
Proverbs 10-29 consist of collections of individual proverbs. This characteristic of Proverbs
10-29 is in remarkable contrast to the other sections of the book—Proverbs 1-9 and Proverbs
30-31—where instructions, longer in form and more cohesive in content, are present.
Interpretation of these individual proverbs in Proverbs 10-29 is quite difficult due to the fact
that they are placed in their current literary positions without clear indications related to their
original, historical context. In fact, it is closely related to a number of difficult issues, such as
literary genres, social settings, influence from Mesopotamian and Egyptian wisdom
literature, situationality of proverbs, and particularly the debate on whether the individual
proverbs are originally theocentric or anthropocentric. All these issues have caused certain
obstacles in the interpretation of the individual proverbs in Proverbs 10-29. They have also
raised the question over the functionality of Proverbs 1 -9 as a hermeneutical introduction to
Proverbs 10-29. Therefore, prior to the actual engagement with the subject of this
dissertation—the hermeneutical function of Proverbs 1-9, one should examine the
interpretive issues in Proverbs 10-29 to better understand the necessity for a hermeneutical
introduction to it. For this purpose, some critical issues in Proverbs 10-29 will be briefly
reviewed here, followed by a survey of literature on the hermeneutical functions of Proverbs
1-9.
3
Interpretive Issues in the Book ofProverbs
First of all, a question that has challenged the interpretation of wisdom
literature should be taken into consideration: to what extent and in what sense is wisdom
literature theological? It is widely accepted in scholarship that the nature of biblical wisdom
literature—Proverbs, Job, and Ecclesiastes—should be viewed as mundane and
anthropocentric and therefore as having nothing to do with Old Testament theology. The
book of Proverbs has not been an exception, as this understanding has strongly shaped the
interpretation of Proverbs 10-29 into humanistic and non-theological directions, without
regard to Israel's distinctive, religious, and theological self-understanding as the people of
Yahweh. For example, Marc Zvi Brettler states that the book of Proverbs should be
interpreted on its own terms, that is, in reference to secular wisdom and further postulates
that later theologization of wisdom by way of identification of it with Torah, such as in
Sirach, should be acknowledged separately from the secularity of the original form of
wisdom in Proverbs, Job, and Ecclesiastes.4 This view has been raised in part by the paucity
of references to God's acts of salvation in wisdom literature, which allegedly functions as an
evidence of wisdom's inappropriateness for a significant role in Old Testament theology. Old
For helpful summaries ofthis issue, see Katharine J. Dell, The Book ofProverbs in Social
and Theological Context (Cambridge: Cambridge University Press, 2006), 126-41; Leo G. Perdue, Wisdom
Literature: A Theological History (Louisville: Westminster John Knox, 2007), 1-36; Richard L. Schultz, "Unity
or Diversity in Wisdom Theology? A Canonical and Covenantal Perspective," TynBul 48 (1997): 271-306;
Bruce K. Waltke, "The Book of Proverbs and Old Testament Theology," BSac 136 (1979): 302-17.
Marc Zvi Brettler, How to Read the Bible (Philadelphia: Jewish Publication Society, 2005),
231-41.
4
Testament scholarship, from the vantage point of viewing history of redemption as a primary
tenet of Old Testament theology, has rarely paid attention to the study of wisdom.
In disagreement with the preceding view, a quest for wisdom's theological
aspect has been initiated by the study of creation theology in the wisdom literature. For
example, Gerhard von Rad, in his Wisdom in Israel, argues that the creation motif of wisdom
literature could serve as a theological doctrine that is parallel to, or perhaps an alternative to,
the history of salvation. Also, Claus Westermann suggests an integrating dialectic between
creation and the history of redemption and H. H. Schmid argues for the primacy of creation
over the history of redemption. Leo G. Perdue' s studies on creation also point out the
Q
importance of creation for Old Testament theology. All of theses studies on the creation
motif, however, though inextricably intertwined with the theological aspect of wisdom, do
not attempt to give an answer in a direct manner to the question proper—to what extent and
For examples in this regard, see W. Eichrodt, Theology ofthe Old Testament (Philadelphia:
Westminster, 1967); Horst Dietrich Preuss, Einführung in die Alttestamentliche Weisheitsliteratur (UrbanTaschenbucher 383; Stuttgart: Kohlhammer, 1987); G. E. Wright, God Who Acts: Biblical Theology as Recital
(SBT 8; London: SCM, 1952); W. Zimmerli, "The Place and Limit of Wisdom in the Framework of Old
Testament Theology," SJT 17 (1964): 146-58.
For a helpful summary of this issue, see Leo G. Perdue, The Collapse ofHistory:
Reconstructing Old Testament Theology (Minneapolis: Fortress, 1994), 1 13-50.
7
Gerhard von Rad, Wisdom in Israel (trans. James D. Martin; Nashville: Abingdon, 1972).
8H. H. Schmid, Gerechtigkeit als Weltordnung (BHT 40; Tübigen: J. C. B. Mohr, 1968); H.
H. Schmid, Altorientalische Welt in der alttestamentlichen Theologie (Zurich: Theologischer Verlag, 1974);
Claus Westermann, Creation (Philadelphia: Fortress, 1974); Claus Westermann, Theologie des Alten
Testaments in Grundzügen (ATD Ergänzungsheft 6; Göttingen: Vandenhoeck & Ruprecht, 1978).
9
Leo G. Perdue, Wisdom in Revolt: Metaphorical Theology in the Book ofJob (JSOTSup 1 12;
Sheffield: Almond, 1991); Leo G. Perdue, Wisdom and Creation: The Theology of Wisdom Literature
(Nashville: Abingdon, 1994).
5
in what sense is biblical wisdom theological—the main interests of the studies remain the
theological aspect of the creation motif, rather than that of wisdom per se.
Other proposals, less concerned with creation's place in Old Testament
theology, have also appeared. For instance, William McKane argues that the material in the
book of Proverbs was originally secular and non-theological, yet was theologized at a later
period along with the interpolation of religious proverbs into the mundane ones. This view
has been influential in wisdom scholarship, though some recent studies have begun to
approach the question from a different angle, by arguing that the theological and the secular
in biblical wisdom cannot be distinguished. The most well-known discussion in this regard is
the debate between Roland E. Murphy and James L. Crenshaw.
Murphy argues that the
Israelite sages accepted Yahwism as their worldview, but Crenshaw does not agree. Murphy
contends that it is illegitimate to make wisdom and Yahwism separate, due to the fact that the
Yahwist(s) wrote the book of Proverbs from the perspective of their experiences.
He
conclusively states that "the wisdom experience is to be described as a faith experience."
12
See James L. Crenshaw, "Murphy's Axiom: Every Gnomic Saying Needs a Balancing
Corrective," in The Listening Heart: Essays in Wisdom and the Psalms in Honor ofRoland E Murphy, O Carm
(JSOTSup 58; ed. Kenneth G. Hoglund, et al.; Sheffield: Sheffield Academic, 1987); James L. Crenshaw, "A
Proverb in the Mouth of Fools," in Seeking Out the Wisdom ofthe Ancients: Essays Offered to Honor Michael
V. Fox on the Occasion ofHis Sixty-fifth Birthday (ed. Ronald L. Troxel, et al.; Winona Lake: Eisenbrauns,
2005), 103-16; Roland E. Murphy, "Wisdom and Yahwism," in No Famine in the Land: Studies in Honor of
John L. Mckenzie (ed. J. W. Flanagan; Claremont: The Institute of Antiquity and Christianity, 1975), 1 17-26;
Roland E. Murphy, "Wisdom and Yahwism Revisited," in Shall Not the Judge ofAll the Earth Do What Is
Right? Studies on the Nature ofGod in Tribute to James L. Crenshaw (ed. David Penchansky and Paul L.
Redditi; Winona Lake: Eisenbrauns, 2000).
Murphy, "Wisdom and Yahwism Revisited," 198.
Roland E. Murphy, The Tree ofLife: An Exploration ofBiblical Wisdom Literature (3d ed.;
Grand Rapids: Eerdmans, 2002), 125.
6
Therefore, one should acknowledge that wisdom scholarship has at least begun to appreciate
the theological aspect of wisdom literature in and of itself.
The book of Proverbs, particularly Proverbs 10-29, remains at the heart of this
debate related to the theological dimension of wisdom literature. The majority of scholarship
still views the individual proverbs of Proverbs 10-29 as originating from a secular Sitz im
Leben, yet a number of recent studies point in another direction. For example, Tremper
Longman III attempts to show that the book of Proverbs is "thoroughly and pervasively
theological" through his analysis of Woman Wisdom and the expression "the fear of
Yahweh."
13
Bruce K. Waltke also argues that the book of Proverbs blends non-theological
proverbs with theological proverbs "to give a holistic view and a theological interpretation of
wisdom peculiar to Israel."
Katharine J. Dell rigorously examines the possibility of
integrating wisdom with the rest of the Old Testament, by way of probing the various
elements of social and theological context of the book of Proverbs. She proposes that the
relationship between the theological and the non-theological is dialectic and that the gap
between the two is mediated by the figure of Wisdom.
In sum, it seems that Proverbs scholarship has begun to draw attention to the
theological aspect of wisdom, specifically in the book of Proverbs. However, no consensus
Tremper Longman, Proverbs (Grand Rapids: Baker Academic, 2006). Especially see 56-61.
14
Bruce K. Waltke, The Book ofProverbs: Chapters 1-15 (NICOT; Grand Rapids: Erdmans,
2004), 64-67.
Dell, Book ofProverbs, 129. See also Katharine J. Dell, "God, Creation, and the
Contribution of Wisdom," in The God ofIsrael (ed. Robert P. Gordon; Cambridge: Cambridge University Press,
2007), 60-72.
7
has been reached, particularly with regard to understanding and interpreting the individual
proverbs in Proverbs 10-29.
Second, and closely related to the foregoing issue, the problems of the Sitz im
Leben and the international nature of wisdom in the Ancient Near Eastern (ANE) context
have been a subject of heated debates, which have given rise to varying interpretive options
for wisdom literature. Since the similarity between the Egyptian Instruction ofAmenemope
and Prov 22:17-24:22 came to light, it has been accepted, often uncritically, that Israelite
wisdom literature was formed under heavy influence from Egyptian and Mesopotamian
wisdom literature.
In Proverbs scholarship, this understanding strongly reinforced the
claim that proverbs in Proverbs 1 0-29 originated in a secular context and were recast
theologically at a later stage. It also made attractive the suggestion that the primary social
setting of the book of Proverbs was the system of royal school(s) and/or wisdom school(s)
committed to the education of couriers who served before kings. Acceptance of this view
necessarily means that the interpretation of individual proverbs in Proverbs 10-29 should
only be done in the context of the education of one specific, high-level social group, which
then excludes the majority of Israelite families, and thereby, any other sort of reader for the
book of Proverbs.
For a few significant studies in this regard, see Glendon E. Bryce, A Legacy of Wisdom:
The Egyptian Contribution to the Wisdom ofIsrael (Lewisburg: Bucknell University Press, 1979); John A.
Emerton, "The Teaching of Amenemope and Proverbs xxii 17-xxiv 22: Further Reflections on a Long-standing
Problem," VT 5\ (2001): 431-65; A. Erman, "Eine Ägzptische Quelle der 'Sprüche Salomos'," SPAW 15
(1924): 86-93; Fox, Proverbs 10-31, 753-67; John Ruffle, "The Teaching of Amenemope and Its Connection
with the Book of Proverbs," TynBul 28 (1977); Harold C. Washington, Wealth and Poverty in the Instruction of
Amenemope and the Hebrew Proverbs (SBLDS 142; Atlanta: Scholars Press, 1994); R. N. Whybray, The
Composition ofthe Book ofProverbs (JSOTSup 168; Sheffield: JSOT Press, 1994).
8
Some recent studies, however, have aptly shown the uncertainties in relation
to social settings and dependence of Israelite wisdom upon foreign sources. A number of
scholars, such as Michael Fox, James Crenshaw, Richard Clifford, and Roland Murphy, have
begun viewing the familial setting as a primary Sitz im Leben, though in various forms
acknowledging the plausibility for the school system and/or royal courts. Stuart Weeks also
refutes the arguments for the existence of a school system in ancient Israel.
Yet this issue
remains unresolved and it is not likely to reach a scholarly consensus in the near future.
Nevertheless, some points deserve mention here for the study of Proverbs 10-29 in particular.
First, it would be appropriate to assume many different social settings rather than adhering
only to one possibility.
19
This could widen the range of options in interpreting individual
proverbs, giving credit to all social backgrounds, which might bring up important interpretive
clues. Second, it is hardly possible to determine the precise Sitz im Leben of every individual
proverb. Obviously, the ambiguities in this regard remain a hindrance to the interpretation of
the individual proverbs in Proverbs 10-29.
With regard to the international nature of wisdom literature, it might be
suggested that the peculiarity of biblical wisdom, rather than the commonality of wisdom in
the ANE context, should be the focal point of discussion. In other words, the insights from
Stuart Weeks, Early Israelite Wisdom (Oxford Theological Monographs; Oxford:
Clarendon, 1994).
18
'
Of special interest is Riad A. Kassis's attempt to point out that there is no single Sitz im
Leben in the book of Proverbs, by way of comparing it with Arabic proverbs. Riad Aziz Kassis, The Book of
Proverbs and Arabic Proverbial WorL· (VTSup 74; Leiden: Brill, 1999).
Longman, Proverbs, 26-28.
9
comparison between biblical wisdom and ANE wisdom literature certainly shed interpretive
light by providing social, cultural, and religious information, yet it is the biblical text per se
that should determine the meaning of individual proverbs in Proverbs 10-29. Arguably, this
gives rise to a hermeneutical concern for Proverbs 1 0-29 and will be addressed again shortly.
Suffice it to state at this point that the issues of social settings and international dependence
of biblical wisdom serve less appropriately as interpretive keys to the individual proverbs
than the scholarship has recognized thus far, though they are of help at times.
Thirdly, another interpretive problem for Proverbs 1 0-29 is the retributive
justice of God over the ad hoc happenings in human life. In fact, Proverbs scholarship has
paid particular attention to the relationship between human decisions/activities and God's
reward for them. To cite a notorious example, one can recall the problem of poverty versus
wealth in the book of Proverbs.
20
As is well known, this issue of divine retribution is closely
intertwined with the understanding of the creation order by which God governs the world.
Therefore the question can be stated as "how does God govern the world?" Attempts to
answer this question rose among scholars such as Klaus Koch and Gerhard von Rad, who
supported the deed-consequence nexus. Influenced by the Egyptian concept ofMa 'at that
permeates every aspect of human life and thereby constitutes an impersonal order that
governs the world, this explanation postulates that the consequence only follows the human
actions. Accordingly, this view further posits that God does not have a place in rewarding
For the problem of wealth and poverty in the book of Proverbs, see the following studies:
Timothy J. Sandoval, The Discourse of Wealth and Poverty in the Book ofProverbs (Biblical Interpretation
Series 77; Leiden: Brill, 2006); Raymond C. Van Leeuwen, "Wealth and Poverty: System and Contradiction in
Proverbs," HS 33 (1992): 25-36; Washington, Wealth and Poverty; R. N. Whybray, Wealth and Poverty in the
10
human actions or only has a limited role as the one who helps the system work within the
scope of the deed-consequence paradigm. In other words, human action is the cause of all the
consequences. This view has been severely criticized by a number of studies that suggest
another way to view the issue in question: the character-consequence nexus. Lennart
Boström, for example, asserts that the worldview of the sages was built "on the active
participation of the Lord in the affairs of men in conjunction with man's own responsibility"
and that "the consequences mentioned in the book of Proverbs do not relate primarily to
particular acts performed but rather to the total life-style and disposition of the person."
21
Bruce Waltke also speaks of "personal divine retribution" as a replacement for an impersonal
world order.
22
Though effectively critiquing and correcting the weaknesses of the deed-
consequence nexus, this character-consequence nexus fails to fully cover the wide range of
issues of the justice of God because the contradictory nature of the individual proverbs still
remain when the message of Proverbs 10-29 is considered in its entirety. Raymond Van
Leeuwen argues that the attempts to harmonize the messages of Proverbs 10-29 is an
"oversimplication" that "does not give due weight to the many sayings in Proverbs which
recognize failures ofjustice and equity."
23
His argument is comprised of three observations:
first, a number of proverbs does not support the character-consequence doctrine; second, they
even "contain short locutions which reveal sharp awareness of the problem of the righteous
Book ofProverbs (JSOTSup 99; Sheffield: JSOT Press, 1990).
21
Lennart Boström, The God ofthe Sages: The Portrayal ofGod in the Book ofProverbs
(ConBOT 29; Stockholm: Almqvist & Wiksell International, 1990), 90-140. Especially see 138-39.
22
Waltke, Proverbs 1-15, 73-76.
11
poor and the wicked rich"; and third, "there is an entire class of sayings which overturn the
usual evaluation of wealth as simply good and poverty as bad," which he thinks is articulated
in the so-called better-than proverbs.
He conclusively remarks that the given proverbs in
the book of Proverbs are no guarantees, which can only be understood through the lens of the
fear of Yahweh, the meaning and implications of which he suggests should be further
investigated into the sapiential notions of God and the world order.
25
Van Leeuwen's
understanding of the problem of retribution in the book of Proverbs seems pertinent and
useful towards the variegated teachings of proverbs, without an attempt to harmonize
contrasting observations from human experience. This point once again raises an issue for the
interpretation of Proverbs 10-29—there is no systemized paradigm to guide, interpret, and
integrate the varying ways of proverbs in regard to the relationship of God's sovereignty and
human decisions. How then should one understand the book of Proverbs? Are the individual
proverbs to be understood without connection to other proverbs that suggest different or even
oppositional way of living with regard to specifics life issues? Or is there any paradigm that
we can draw from the text as a lens that is integrative of this wide scope of messages of the
individual proverbs?
Lastly, this discussion eventually leads to another issue considered as a barrier
to the interpretation of Proverbs 10-29: what is the interpretive nature of proverbial sayings
Van Leeuwen, "Wealth and Poverty," 29.
Ibid., 29-32.
'ibid., 34-35.
12
of Proverbs 10-29? It is generally admitted in scholarship that the individual proverbs do not
cover the whole range of aspects for a specific event. One proverb only carries one aspect of
an event that arises from a limited perspective, experienced in a specific life context.
Scholars have coined a number of terms for this characteristic of proverbs—for example,
Crenshaw calls it "propriety," Van Leeuwen terms it as "fittingness," and Longman describes
it as "a snapshot of life to motivate proper behavior." This characteristic, which will be
referred to as situationality throughout this dissertation, clearly delivers the insight that
proverbs should be interpreted and applied to human life in association with something
external to the text: i.e., something which does not exist in the proverb per se, in order to
appropriately and effectively connect the interpretive context of the given proverb and the
life context of the reader.
This notion that interpretation of a proverb requires an external
interpretive context clearly presents the necessity for a hermeneutical lens. Concerning the
need, the merit, and the risk of this hermeneutical lens, Murphy notes:
Proverbs can have several levels of meaning . . . the original context of a given
saying is usually irrecoverable. Hence the reader creates a certain context in
which the saying is understood. Sometimes this is no target, but at other times
27
the saying may be bent to support one's own prejudice or preunderstanding.
James L. Crenshaw, Old Testament Wisdom: An Introduction (rev. and enl. ed.; Louisville:
Westminster John Knox, 1998), 71; Longman, Proverbs, 82-86; Raymond C. Van Leeuwen, Context and
Meaning in Proverbs 25-27 (SBLDS 96; Atlanta: Scholars Press, 1988), 87-106; Bruce K. Waltke, "Does
Proverbs Promise Too Much?" JCBRF 128 (1992): 17-22.
Murphy, Tree ofLife, 21 .
13
Here, Murphy aptly presents the fact that without a hermeneutical lens, it is impossible to
interpret the proverbs in Proverbs 10-29. Stated sharply, a kind of interpretive context is
indispensable in order to replace the lost original setting of a given proverb.
A number of points have been made so far with regard to the interpretive
problems found in Proverbs 10-29: the theocentric versus anthropocentric nature of
individual sayings, the Sitz im Leben and international character of wisdom, the
contradictions among proverbs in relation to the retributive perspective, and the situationality
that at any rate requires a hermeneutical lens for the interpretive task in Proverbs 1 0-29.
Significantly, all of these interpretive problems are related in one way or another to the lost
original setting of the individual proverbs, namely, the precise contexts they have been
diverted into the current locations in Proverbs 10-29. Given that these original settings are
irrevocably lost, another kind of interpretive or hermeneutical context, rather than the
original settings, is greatly needed.
Hermeneutical FrameworL·from within Proverbs 10-29
It is now time to turn our attention to research related to the hermeneutical
framework of the book of Proverbs. There have been two major directions in this regard.
First, recent scholarship has revealed a number of studies that are suggestive of interpretive
keys from within Proverbs 10-29. Generally speaking, these works are interested in the
intertextual/literary context of Proverbs 1 0-29, which is seen as replacing the lost original
14
settings.
28
There are a number of significant studies that reflect this trend. Discussing all of
them, however, certainly goes beyond the scope of this dissertation.
29
Therefore a brief look
into some of the major works in this field will be provided here, to shed light on the need for
a hermeneutical paradigm arising from Proverbs 1-9 rather than from Proverbs 10-29.
Ted Hildebrandt, pursuing the literary relatedness among individual proverbs
in Proverbs 10-29, thinks that it is possible to find literary cohesiveness in these chapters
which monitors phonologic, lexemic, thematic, syntactic, and rhetorical levels.
30
The
individual proverbs, suggests Hildebrandt, should be examined not only from the perspective
For recent surveys of studies in this field which are not covered here, see Knut M. Heim,
Like Grapes ofGold Set in Silver: An Interpretation ofProverbial Clusters in Proverbs 10:1-22:16 (BZAW
273; Berlin: Walter de Gruyter, 2001), 26-66. It is understandable, though somewhat disappointing, that Heim
does not investigate Van Leeuwen's doctoral dissertation, as dealt with below, for Heim's concern in this work
is clearly limited to Proverbs 10:1-22:16. J. Kenneth Kuntz, "Affirming Less as More: Scholarly Engagements
with Aphoristic Rhetoric," JSOT29 (2004): 205-42. See also Waltke, Proverbs 1-15, 17-21.
29
A list of important works in this field would include the following: Luis Alonso-Schökel
and J. Vilchez Lindez, Proverbios (Madrid: Ediciones Cristiandad, 1984); Gustav Boström, Paranomasi 1 Den
Äldre Hebreiska Maschallitteraturen (Lund: Gleerup, 1 928); Duane A. Garrett, Proverbs, Ecclesiastes, Song of
Songs (NAC 14; Nashville: Broadman, 1993); Theodore A. Hildebrandt, "Proverbial Pairs: Compositional Units
in Proverbs 10-29," JBL 107 (1988): 207-24; Arndt Meinhold, Die Sprüche, Bd 1: Kapitel 1-15 (ZBK; Zürich:
Theologischer, 1991); Otto. Plöger, Sprüche Salomos (Proverbia) (BKAT XVII/1; Neukirchen-VTuyn:
Neukirchener, 1981); Ruth Scoralick, Einzelspruch und Sammlung (BZAW 232; Berlin: Walter de Gruyter,
1995); Daniel C. Snell, Twice-Told Proverbs and the Composition ofthe Book ofProverbs (Winona Lake:
Eisenbrauns, 1993); Van Leeuwen, Context and Meaning; Whybray, Composition; R. N. Whybray, Proverbs
(NCB; Grand Rapids: Eerdmans, 1994). Michael V. Fox edited a group of articles, with respect to the
hermeneutical phenomena of the individual sayings, which appeared in JSOT 29.2: William P. Brown, "The
Didactic Power of Metaphor in the Aphoristic Sayings of Proverbs," JSOT 29 (2004): 133-54; Richard J.
Clifford, "Your Attention Please! Heeding the Proverbs," JSOT 29 (2004): 155-63; Carole R. Fontaine, "The
Proof of the Pudding: Proverbs and Gender in the Performance Arena," JSOT29 (2004): 179-204; Michael V.
Fox, "The Rhetoric of Disjointed Proverbs," JSOT 29 (2004): 165-77; Kuntz, "Affirming Less as More," 20542.
30
Theodore A. Hildebrandt, "Proverbial Poetry: Its Settings and Syntax" (Th.D. diss., Grace
Theological Seminary, 1985); Hildebrandt, "Proverbial Pairs," 207-24; Theodore A. Hildebrandt, "Proverbs
22:6a: Train Up a Child?" GTJ 9 (1988): 3-19; Theodore A. Hildebrandt, "Proverbial Strings: Cohesion in
Proverbs 10," GTJ 1 1 (1990): 171-85; Theodore A. Hildebrandt, "Motivation and Antithetic Parallelism in
Proverbs 10-15," JETS 35 (1992): 433-44.
15
of the proverbs themselves but also in light of the relationship with their literary co-text. For
example, he takes the pairs of proverbs in Proverbs 10-29 as "a unit of composition by which
31
the proverbial collectors welded the atomistic proverbial sentences into larger units." John
Goldingay is also interested in the arrangement of proverbs, though from a little different
perspective from Hildebrandt. He believes the individual proverbs should be addressed by
educational, ethical, theological, and pragmatic contexts that arise from texts within Proverbs
32
10-29, such as the ?IS sayings and the JJtth sayings in Proverbs 10-15. These studies,
though interesting in their observations, do not come with the sensitivity to the quest for an
overall interpretive key that would help address Proverbs 10-29 in its entirety.
The studies of Knut Heim and Raymond Van Leeuwen are of great value, for
they make efforts to suggest methods by which to find interpretive lens from within Proverbs
10-29.33 Knut Heim organizes Prov 10:1 through Prov 22:16 into literary clusters and argues
that they mean more that the sum of individual proverbs. Therefore, they should be regarded
as backdrops against which the individual proverbs should be interpreted. His major
approach is to divide the given text into clusters, by locating phonological, semantic,
syntactic, and thematic repetitions—not "boundary markers'" but literary "features that link
and combine sayings into organic units." In essence, Heim attempts to clarify the
31Hildebrandt, "Proverbial Pairs," 224.
32John Goldingay, "The Arrangement of Sayings in Proverbs 10-15," JSOT61 (1994): 75-83.
33
34
Heim, Like Grapes ofGold Set in Silver, Van Leeuwen, Context and Meaning.
Heim, Like Grapes ofGold Set in Silver, 107. Italics original.
16
relationship of the readers' intentions in reading proverbs and the text's communicative
intentionality revealed in contextual arrangements, based upon his assumptions that "the
compilers of proverbs collections had a communicative intention" and that "sequences of
proverbs are therefore contextually related."
35
The heart of his interpretive method resides in
the belief that competent readers would readily find that a literary cluster reveals a number of
"common truths" related to each other. They would further understand the common truths
against one another and apply them in varying life situations.
It seems that Heim has a
high regard for the role of the readers in the interpretive process, since he thinks that unwary
readers who lack the foregoing two assumptions would not be able to understand the
intentions of the compilers. In effect, Heim has been severely criticized by Michael Fox,
Tremper Longman, and Roland Murphy, all of whom are quite fair in pointing out that there
remain many individual proverbs that cannot be appropriately—using Heim' s criteria—
located in a cluster. In my view, this critique is well argued and too persuasive for Heim to
easily repudiate.
37
Fox and Longman are in agreement that the individual proverbs should be
understood as atomistic due to their placement in an unorganized way, despite their
willingness to admit that there certainly are small literary units bounded together in some
formats. Longman and Murphy sharply note that Heim' s use of repetition as a tool for
Ibid., 72-75. Italics original.
36Ibid., 74. See Table D.
37
Michael V. Fox, review of Knut M. Heim, Like Grapes of Gold Set in Silver: An
Interpretation of Proverbial Clusters in Proverbs 10:1-22:16, HS 44 (2003): 267-72; Longman, Proverbs, 38-42;
Roland E. Murphy, review of Knut M. Heim, Like Grapes of Gold Set in Silver: An Interpretation of Proverbial
Clusters in Proverbs 10:1-22:16, CBQ 64 (2002): 351-53.
17
delimitation of a cluster is too subjective. Heim's work, in my view, though valuable in many
observations, comes with a shortcoming: limiting one's research into observations of literary
devices does not provide enough evidence to make up a context against which the individual
proverbs can be interpreted. By this I do not mean to denigrate the significance and
usefulness of literary interrelationship between individual proverbs, which I regard as
valuable to the discussion especially when dealing with a relatively small literary block. It is
important, however, to point out that the literary aspect is only one of the components that
give rise to an interpretive context. Exclusion of other components would necessarily negate
their atomistic and collective nature of the individual proverbs which is inextricably bound
up with their lost social settings. My reservation with Heim's argument is that he neglects to
address what should be done in regard to the lost original setting. While he likely assumes
that the original setting is replaced by the editorial intention, he does not attempt to explain
how this replacement becomes possible in his theoretical framework. Without dealing with
this question, the interpretive context of Proverbs 10-29 would not be constructed
competently for the purpose of obtaining the meaning out of the given text. In short, the
contribution of Heim's work could be made only in connection with an approach that fully
considers all the aspects of the interpretive task: the author—inclusive of the original setting
and editorial background, the literary text, and the contemporary reader.
Raymond Van Leeuwen, in his doctoral dissertation that examines Proverbs
25-27 through structural analysis, aims at looking into the Sitz im Buch instead of the Sitz im
18
Leben of the individual proverbs.
38
He postulates, with the fresh term Sitz im Buch, by which
he means the literary context, that "the presence or absence of order and unity in sections of
the book of Proverbs can only be established by investigation ofthat book itself."
39
This
statement is further articulated when he writes:
Hence, a fundamental heuristic assumption of this thesis is that the writers of
our text sample (Prov 25-27) attempted to create literary context for individual
sayings which would compensate for their loss of life-context and which
would be sufficiently elaborate to provide hermeneutic parameters within
which they could be understood.
For Van Leeuwen, the fact that the compiler(s) of the present text, which is limited to
Proverbs 25-27 in this case, did their editorial placement of individual proverbs with their
knowledge of the original meaning of the proverbs would certainly indicate that we are able
to reconstruct the meaning of the saying by looking through the intentions of compiler(s). Put
differently, the individual proverbs should be read in light of one another, which is the
editorial purpose that the compiler(s) had in mind. In this sense he notes:
In order to understand the mutual significance the various proverbs in chapters
25-27 have for one another, we need to recreate the principles, structural,
poetic, and semantic, of selection, composition, and editing
according to
41
which the compiler(s) of these passages went to work.
Van Leeuwen, Context and Meaning, 3.
Ibid., 19.
Ibid., 30-31.
19
In his later commentary on Proverbs, Van Leeuwen more clearly articulates the foregoing
notion by use of another tQrm,fittingness, which seems to have developed from the previous
discussion of Prov 26:1-12 in his dissertation.
Quoting the German poet Goethe's dictum,
"whoever knows only one, knows none," Van Leeuwen convincingly argues that the
individual proverbs, even though contradictory with one another at many times in the book of
Proverbs, should be read together, particularly due to the fact that "no one saying contains
the whole truth." Fittingness is of vital importance for him, since it not only arises from the
textual interrelatedness among the proverbs, but also thereby serves as an interpretive clue
for understanding them appropriately.
In conclusion, Van Leeuwen' s methodological approach to the individual
proverbs looks quite similar to that of Heim as reviewed earlier, given that, as a foundation of
their analyses, the literary text supposedly presents an interpretive framework for the
individual proverbs.
Therefore, a question of the same sort should be asked once more: in
what sense and by what process was the original setting replaced by the editorial intent? In
my view, Heim and Van Leeuwen both put too much emphasis upon what the compiler(s)
have done, in other words, upon intentionality that resides behind the text—rather than upon
Ibid., 37.
42
43
44
Van Leeuwen, NIB, 5:24-28, 223-25.
Ibid., 5:26.
One aspect that deserves brief mention here is that the preceding evaluation of Van
Leeuwen should also be connected to his work on Proverbs 1-9, as will be summarized later, which certainly
gives many more hints as to how he understands the individual proverbs in Proverbs 10-29.
20
the intentionality of the text per se. More precisely, they apparently seek for the intentionally
hidden in the text by looking through the intentionality of the text itself, and thereby
prioritize the former to the latter. Although I am not lifting a voice against the significance of
literary and intertextual observations in Proverbs 10-29, 1 nonetheless would like to clearly
point out, first, that the literary context should only be valued as one of the components that
construes the interpretive context of Proverbs 10-29 and, second, that it therefore should not
be regarded as equivalent to the original settings. As argued below, I believe that the
intentionality of the final form of the book of Proverbs with regard to the lost original setting
is made clearer in the entirety of Proverbs 1-9 than the literary interrelationship of individual
proverbs in Proverbs 10-29. Therefore, we now turn to a survey of studies related to Proverbs
1-9.
Hermeneutical FrameworL·from Proverbs 1-9
A number of insightful ideas have been suggested in studies that address
Proverbs 1-9 as a hermeneutical lens for the remainder of the book of Proverbs. However, an
investigation that fully addresses this issue, with detailed analysis of the text of Proverbs 1-9
in its hermeneutical relationship with Proverbs 10-29, has yet to be written. In the following
survey, the works of major scholars in this field will be introduced and evaluated. This will
provide a basis for the direction that this dissertation will take.
Seminal Views
The idea that Proverbs 1-9 serve as an introduction to Proverbs 10-29
appeared decades ago from scholars such as K. A. Kitchen, W. Zimmerli and Brevard
21
Childs.45 Kitchen, in his Tyndale Biblical Archaeological lecture delivered in 1976, points
out the nature of Proverbs 1-9 as a prologue, on the basis of the use of "(my) son(s)" in the
prologues of ANE wisdom literature.
The observations of Childs are of greater
significance, as summarized in the three theses that follow. First, in agreement with
Zimmerli's notion of Proverbs 1-9 as a hermeneutical lens for the rest of the book, Childs
further notes that Proverbs 1-9 add a religious dimension to Proverbs 10-29, which he thinks
was probably done by the editor of a later period. The ethos of this religious dimension,
according to Childs, is clearly seen in the expression, thefear ofthe Lord. Second, this
theological tone of Proverbs 1-9 points towards a didactic context for Proverbs 10-29, in
which the original sociological setting is hotly contested. Third, he argues conclusively that
the human understanding of wisdom in Proverbs 10-29 and theological one of Proverbs 1-9
are sharply contrasted, whereby the dialectical relationship between the two emerges as a
paradigm to understand the proverbs in Proverbs 10-29. The implication of this notion is that
the creation motif in Proverbs 1-9, which is different from the tradition of creation in Genesis
1-3, is still part ?? ? Heilsgeschichte and provides "a theological context of wisdom in
creation from which the whole book was to be read."
47
A few comments on his theses are pertinent here. First, his observation that
the didactic dimension of Proverbs 1-9 sets a new hermeneutical tone for Proverbs 10-29 is
Brevard S. Childs, Introduction to the Old Testament as Scripture (Philadelphia: Fortress,
1979); W. Zimmerli, "Zur Struktur der alttestamentlichen Weisheit," ZA W 51 (1933): 174-204.
46
K. A. Kitchen, "Proverbs and Wisdom Books of the Ancient Near East: The Factual History
of a Literary Form," TynBul 28 (1977): 69-1 14. See particularly 80-86.
22
significant. I am in agreement with Childs in the sense that this is what the final form of the
book of Proverbs actually suggests. Second, however, I do not agree with his understanding
of the hermeneutical, namely, "theological context," which for him consists in the creation
order expressed in Prov 3:19-20 and Proverb 8, according to which humanity is advised to
apply the individual proverbs in Proverbs 10-29. In fact, he says:
If it had not previously been fully clear in chs. lOff. as to the exact nature of
the divine order which prevailed in human society—can one really speak of a
Hebrew counterpart to Egyptian maat?...ln sum, the world order of chs. lOff.
is brought firmly within the order of divine creation. . .
If this is the case—that the divine creation order is the essence of the theological context for
Proverbs 10-29—how should this creation order be applied, as a hermeneutical lens, in the
interpretation of individual proverbs in Proverbs 1 0-29? This is where his theses become
unclear. Childs only says that the importance of Proverbs 10-29, which he admits presents
"the sharp polarities," lies in "the ability of the wise man to use the proverb in discerning the
proper context by which to illuminate the human situation."
48
In short, his terms such as
"theological context," "creation order," and "proper context" should be more precisely
defined and articulated in terms of their interrelationship, which will then allow for
consideration of their possible contributions as a hermeneutical lens for the individual
proverbs in Proverbs 10-29. Despite these critiques, however, Childs is successful in
suggesting seminal ideas that subsequently have born fruit in Proverbs scholarship.
Childs, Introduction to the Old Testament as Scripture, 555.
'ibid., 557.
23
Concern for the Marginalized
Matt Wiebe, in his doctoral dissertation at the University of Sheffield,
interestingly points out a common tri-partite structure in a particular genre of ANE wisdom
literature: instruction.
49
Resulting from an analysis of a number of Egyptian and Babylonian
instructions, he argues that in many cases the instructions display "a three part form:
introduction, instruction, and epilogue" and that this structure corresponds to the structure of
the book of Proverbs.
Whereas this is a helpful support for reading Proverbs 1-9 as an
introduction, Wiebe unconvincingly goes forward in a particular direction to explain the
introductory nature of Proverbs 1-9. First, he explains that Proverbs 1-9 receive and critically
respond to biblical traditions, where Solomon urges his son to depart from him and his
establishment and look for something else—Lady Wisdom who certainly stays out of the
established social power structure. His way of understanding Proverbs 1-9 as an introduction
is summarized as follows:
...the wisdom he [Solomon] presents stands outside his world, confronting it.
Proverbs' introduction does not affirm the power structure which supposedly
produced it. The message of Proverbs is addressed to an audience outside the
establishment, and it is with this focus that the book of Proverbs intends itself
to be read.
Matt Wiebe, "The Wisdom in Proverbs: An Integrated Reading of the Book" (Ph.D. diss.,
University of Sheffield, 1992).
5°Ibid., 1-62.
51Ibid., 82-175.
24
Having this as a framework, Wiebe interprets some proverbs, in Proverbs 1 0-29, that
contradict other proverbs and concludes that wisdom of the book of Proverbs is not
concerned with the urban institutions ofthe wealthy but with the common people.53 His
argument is well expressed in the following statement:
Wisdom tells her listeners that divine wisdom is not found within urban social
institutions, but is found wherever justice is exercised, wherever the poor are
heard, wherever the rights of the oppressed are upheld . . . wherever evil
judicial practices are being challenged,, and throughout the countryside.54
Two points deserve mention here: First, a contribution is certainly made in that Wiebe shows
with the ANE evidence the role of Proverbs 1-9 as an introduction to the rest of Proverbs.
Second, nonetheless, his approach to Woman Wisdom's role in social, political, and
economic dimensions of the audience of the book of Proverbs is certainly biased and fails to
have a balanced position between two intertwined aspects of divine retribution. Care for the
marginalized is surely one of the concerns of the book of Proverbs, yet limiting one's
attention only to this aspect consequently attenuates the significance of the other side of the
coin—rewards for the right behaviors, which is undeniably a crucial theme in the book of
Proverbs, particularly in Proverbs 10-15. Also, it seems unlikely that Solomon and Lady
Wisdom represent radically contrasting social realms. Conversely, as argued in the following
chapters of this dissertation, the opposite is correct: the father and Lady Wisdom lift up a
Ibid., 160.
Ibid., 176-94.
25
unified voice that eventually develops into a theological tone, in opposition to Wiebe's idea
that their voices respectively symbolize two segregated human situations.55 It is probable
that this misreading of the text is caused by Wiebe's understanding that the book of Proverbs
receives and critically reshapes other biblical traditions, which is too big a claim to be
examined in just one chapter of a dissertation. In short, while having some insightful
observations, this work of Wiebe does not seem to provide a helpful lens for reading
Proverbs 1-9 as an introduction.
Feminist Concerns
The feminist approach, one of the most popular approaches in current biblical
scholarship, has produced a number of studies in relation to Lady Wisdom and the Strange
Woman in Proverbs 1-9, which address the introductory function of Proverbs 1-9. Claudia V.
Camp studies these two female images in Proverbs 1-9 with a wide range of issues such as
personification, female imagery in the Bible, literary and theological problems in Proverbs
scholarship.
Her discussions eventually lead to the hermeneutical functions of Proverbs 1-
9 and Proverbs 3 1 for the rest of the book, which is not the major goal but part of her
argument, succinctly summarized as follows:
Ibid., 194.
See Chapter 6 ofthis dissertation, where it is argued the voices of father and that of Lady
Wisdom converge into a single voice in Prov 8:32-36.
1985).
Claudia V. Camp, Wisdom and the Feminine in the Book ofProverbs (Sheffield: Almond,
26
To accept Wisdom's claim as truth, the reader must acknowledge this figure
as a cultural model of a certain sort, specifically as an authoritative religious
symbol, whose function it is to mediate between lived experience and a
particular religious worldview . . . that is Yahwism.
Dating the book of Proverbs to the early post-exilic period, Camp concludes that this female
religious symbol plays an important role in interpreting individual proverbs that reflect the
tension between Yahweh's universal rulership and the community's limited political
stature.
58
Some other feminist scholars address Proverbs 1-9 in a similar vein as they
understand the female images as metaphors that help develop and examine feminist concerns.
To cite a few: Camp herself later advanced her previous study outlined above into suggesting
that Woman Wisdom should work as a root metaphor for feminist theology;
59
Carole A.
Newsom argues in her deconstructive study of Proverbs 1-9 that personified wisdom appears
as the cultural voice of the fathers and other patriarchal authorities;
Gerlinde Baumann
argues that Sitz im Leben of Proverbs 1-9 can be reconstructed upon its Sitz im Buch, which
relates the creation order expressed in Proverbs 10-29 to the YHWH religion by way of the
Ibid., 228.
Ibid., 290-91.
59Claudia V. Camp, "Woman Wisdom as Root Metaphor: A Theological Consideration," in
The Listening Heart: Essays in Wisdom and the Psalms in Honor ofR. E. Murphy (JSOTSup 58; ed. Kenneth
G. Hoglund, et al.; Sheffield: Sheffield Academic, 1987), 45-76.
60Carol A. Newsom, "Women and the Discourse ofPatriarchal Wisdom: A Study ofProverbs
1-9," in Gender and Difference in Ancient Israel (ed. Peggy L. Day; Minneapolis: Fortress, 1989), 142-60.
27
metaphorization of theology in Wisdom figure.
Individual proverbs in Proverbs 10-29,
says Baumann, should be interpreted in the understanding that "the call of personified
Wisdom in Proverbs 1-9 is an appeal to believe in the good order which YHWH wove into
his creation before all times—even though the present situation seems to contradict it."
Along with the foregoing studies, many others have read Proverbs 1-9 from a
feminist viewpoint, having in mind its hermeneutical functions.
As various as their
proposals and methodologies are, their shared focal concern is to reflect on the symbolic
potentialities of the female metaphors for the study of gender issues, which necessarily
indicates that Proverbs 1-9' s role as an introduction to the remainder of the book of Proverbs
only remains a marginal part of their arguments. Therefore, it is possible to conclude that,
feminist scholarship, though providing insightful observations, has not constructed
Gerlinde Baumann, "A Figure with Many Facets: The Literary and Theological Functions
of Personified Wisdom in Proverbs 1-9," in Wisdom and Psalms (FCB 2; ed. Athalya Brenner and Carole R.
Fontaine; Sheffield: Sheffield Academic, 1998), 44-78.
62Ibid., 70.
Athalya Brenner and Fokkelien van Dijk Hemmes, On Gendering Texts: Female and Male
Voices in the Hebrew Bible (1; Leiden; New York: Brill, 1993); Claudia V. Camp, "Wise and Strange: An
Interpretation ofthe Female Imagery in Proverbs in Light of Trickster Mythology," Semeia 42 (1988): 14-36;
Claudia V. Camp, "What's So Strange About the Strange Woman?" in The Bible and the Politics ofExegesis:
Essays in Honor ofNorman K. Gottwald on His Sixty-fifth Birthday (Gottwald Festschrift; ed. D. Jobling, et al.;
Cleveland: Pilgrim, 1 99 1 ), 1 7-3 1 ; Carole R. Fontaine, "Wisdom in Proverbs," in In Search of Wisdom: Essays
in Memory ofJohn G. Gammie (ed. Leo G. Perdue, et al.; Louisville: Westminster John Knox, 1993), 99-1 14;
Carole R. Fontaine, Smooth Words: Women, Proverbs and Performance in Biblical Wisdom (London: T&T
Clark International, 2002); Carole R. Fontaine, "Visual Metaphors and Proverbs 5:15-20: Some Archaeological
Reflections on Gendered Iconography," in Seeking Out the Wisdom ofthe Ancients: Essays Offered to Honor
Michael V. Fox on the Occasion ofHis Sixty-fifth Birthday (ed. Ronald L. Troxel, et al.; Winona Lake:
Eisenbrauns, 2005), 185-202; Christi Maier, "Conflicting Attractions: Parental Wisdom and the 'Strange
Woman' in Proverbs 1-9," in Wisdom and Psalms (FCB 2/2; ed. Athalya Brenner and Carole R. Fontaine;
Sheffield: Sheffield Academic, 1998), 92-108; Gale A. Yee, Poor Banished Children ofEve: Woman as Evil in
the Hebrew Bible (Minneapolis: Fortress, 2003), 135-58.
28
hermeneutical models from Proverbs 1-9 by which to legitimately tackle the variety of
interpretive issues which resonate in Proverbs 10-29.
Mirror of Post-Exilic Context
A number of scholars, overlapping with feminist scholars, approach Proverbs
1-9 as a window through which to view the social, economic and theological implications of
the post-exilic community. It is often stated in these studies that it is this post-exilic context
in which the interpretation of individual proverbs should be understood.
However, this sort
of approach does not help much to figure out how the individual proverbs should be
interpreted, on the ground that they argue that the Sitz im Leben of Proverbs 1-9 serves
equivalently as that of individual proverbs in Proverbs 10-29, which is clearly anachronistic.
What should be clarified is not a generalized relationship between Proverbs 1-9 and Proverbs
10-29, but how the former provides a legitimate way of interpreting the latter.
Baumann, "A Figure with Many Facets," 44-78; Joseph Blenkinsopp, "The Social Context
of the Outsider Woman' in Proverbs 1-9," Bib 72 (1991): 457-73; Burton L. Mack, Wisdom and the Hebrew
Epic (Chicago: University of Chicago, 1985); Christi Maier, Die "Fremde Frau" in Proverbien 1-9: Eine
Exegetische und Sozialgeschichtliche Studie (OBO 144; Göttingen: Vandenhoeck & Ruprecht, 1995); Alan
Moss, "Wisdom as Parental Teaching in Proverbs 1-9," HeyJ3S (1997): 426-39; Harold C. Washington, "The
Strange Woman ('sh zrh/nkryh) of Proverbs 1-9," in Second Temple Studies 2: Temple and Community in the
Persian PmW(JSOTSUp 175; ed. T. C. Eskenazi and K. H. Richards; Sheffield: JSOT Press, 1994), 217-42;
Yee, Poor Banished Children ofEve: Woman as Evil in the Hebrew Bible; Christine Roy Yoder, Wisdom as a
Woman ofSubstance: A Socioeconomic Reading ofProverbs 1-9 and 31:10-31 (BZAW 304; Berlin: Walter de
Gruyter, 2001).
29
Character Formation / Morality
William P. Brown explains the introductory nature of Proverbs 1-9 as a
guardian for the process of character formation.
Of great significance to him are the
sapiential virtues of Proverbs 1-9 that "explicate the catalogue of values and virtues in Prov.
1 :2-7."
These virtues provide an organizing paradigm that will guide the readers as they
begin "to make way through the jungle of competing voices and examples, through the
enigmas and terse proverbs of the community's various traditions."
Stated differently,
Brown sees the purpose of the book of Proverbs as the training and nurturing of the immature
son through a journey into adulthood. Sapiential virtues supposedly help the son develop his
character until he finishes the journey. According to Brown, the son's character is
transformed and properly educated while he struggles to put into practice the individual
proverbs in Proverbs 10-29. This is, though creative and thought-provoking, so broad an
explanation of the interpretive nature of Proverbs 1-9 that it does not specify how the
sapiential virtues actually guide the son throughout his journey. What Brown provides for us
is only the destination, without an explanation of how to get there. I agree with him that
Proverbs 1-9 emphasize character development yet disagree in that it is not the focal point of
the interpretive lens in Proverbs 1-9. Other scholars, such as Christine R. Yoder, argue in the
William P. Brown, Character in Crisis: A Fresh Approach to the Wisdom Literature ofthe
Old Testament (Grand Rapids: Eerdmans, 1996), 22-49.
67Ibid., 45.
30
same vein for character development or moral education as a major theme of Proverbs 1-9,
but they do not develop it as an introduction for the whole book of Proverbs.68
Michael V. Fox
Michael V. Fox also views Proverbs 1-9 as a hermeneutical introduction to the
book ofProverbs, although he does not develop this idea thoroughly.69 As he distinguishes
between the voice of the father and that of Wisdom, he points out the importance of Wisdom
as an interpretive key to the rest of the book of Proverbs. Wisdom, according to Fox, is
"universal" as it is a "heavenly creature," whereas at the same time it is "ubiquitous in
everyday life."
70
This universality marks Lady Wisdom as transcendent over human
wisdom—the father's wisdom which includes the father's voice in Proverbs 1-9 and other
wisdom materials in Proverbs 10-29. All individual proverbs in Proverbs 10-29 should be
interpreted in accordance with this universal Wisdom. In effect, Fox states:
We carry this image of Lady Wisdom with us as we enter the proverbs
collections that hold the wisdom of Solomon and other ancient sages. The
image informs us that the sundry, often homely, proverbs of the father-teacher,
of Israel's anonymous sages, even of Solomon himself, speak with a single
voice: wisdom's own. . .we learn that the intimate, down-to-earth teaching of
the home ... is an instance, perhaps the most important, of the grand and
sublime power that pervades all creation. As an introduction to the collections
Christine Roy Yoder, "The Objects of Our Affections: Emotions and the Moral Life in
Proverbs 1-9," in Shaking Heaven and Earth: Essays in Honor of Walter Brueggemann and Charles B. Cousar
(ed. Christine Roy Yoder, et al.; Louisville: Westminster John Knox, 2005), 73-88.
69
Michael V. Fox, "Ideas of Wisdom in Proverbs 1-9," JBL 116 (1997): 613-33; Michael V.
Fox, Proverbs 1-9 (AB 18A; New York: Doubleday, 2000), 48, 358-59.
Fox, Proverbs 1-9, 359.
31
of ancient proverbs, the fusion of the two voices tells us that in the adages and
observations of Israel's sages we hear at once the echo of transcendental
.
71
wisdom and the reverberations of the wisdom taught in the home.
Yet it is still unclear how Fox views Lady Wisdom's role in shaping the interpretive process
of various proverbs in Proverbs 1-9. In a recent article, which builds in part on his
commentary of Proverbs, he takes another step to discuss how Proverbs 1-9 serve as an
introduction, mainly focusing upon Prov 1:1-7 rather than further clarifying his previous
argument about Lady Wisdom summarized above.
72
According to Fox, Prov 1:1-7 gives an
idea of how one should approach the book of Proverbs—including both Proverb 1-9 and
Proverbs 10-29. Prov 1:1-7 reshapes the whole book of Proverbs with a literary perspective,
which integrates the oral aspect of the book with the literary one:
The author of the prologue [Prov 1:1-7] is thus reinterpreting the book by
describing its contents and goals in new terms and from a new perspective:
wisdom as literature... In Proverbs 1-9 [Prov 1:8-9:18], one must love wisdom
and try to absorb the teaching rather than striving to penetrate their inner
message ... the teacher's words of wisdom need only be heard and obeyed,
not analyzed and interpreted.... The prologue [Prov 1:1-7] does not contradict
this view but provides an additional one. It looks at the book as a whole and
promises to enhance a different sort of wisdom, namely, analytical
competence, required for interpreting knowledge they convey. It is also
scholarship, the unfolding of new meanings and layers of meanings through
textual interpretation, as well as the analytical competence this requires.
71
72
Fox, "Ideas of Wisdom in Proverbs 1-9," 633.
Michael V. Fox, "Wisdom and the Self-Presentation of Wisdom Literature," in Reading
from Right to Left: Essays on the Hebrew Bible in Honour ofDavid J. A. Clines (JSOTSup 373; ed. J. Cheryl
Exum and H. G. M. Williamson; London: Sheffield Academic, 2003). See also Fox, Proverbs 1-9, 71-78.
32
Expressed succinctly, Fox thinks that Prov 1:1-7 provides the reason for which the individual
proverbs in Proverbs 10-29 have been placed in a literary setting: the interpretation of
individual proverbs is "a goal in itself."
This observation is of vital significance, on the
one hand, since it points out the fact that it is Proverbs 1-9, in addition to Proverbs 10-29,
which suggests the interpretive need of individual proverbs of Proverbs 10-29. Yet, on the
other hand, it is unfortunate to see Fox conclude that, despite this mixture of oral and literary
foci in Proverbs 1-9, it is actually not given "how to penetrate and interpret" the proverbs.
75
As important as study and interpretation of texts are to these authors [of
wisdom books in general], none of them explains how to pursue these
endeavors. Apparently it is enough to read the [wisdom] books with a desire
to comprehend the message, and the skill will grow by the exercise.... Orality
comes into play at two moments: in the original delivery (at least Actively)
and the subsequent recitation, when the original performance is replicated.
Reconstituted orality allows the fact of teaching to be reenacted repeatedly
and perpetually.
In a word, Fox argues that Prov 1:1-7, first, provides a hint that individual proverbs in
Proverbs 10-29 need to be interpreted from a literary perspective that replaces their
original oral settings, yet, second, does not intend to clearly present how this
interpretive process should be established. I do not agree with Fox, though his
Fox, "Reading from Right to Left," 167-68. Italics original.
74
Fox, Proverbs 1-9, 76. There are other scholars who suggest in the same vein that Prov 1:1-
7 is a hermeneutical key, yet they do not follow through with this idea. See Hans Ferdinand Fuhs, Das Buch der
Sprichwörter: Ein Kommentar (Würzburg: Echter Verlag, 2001), 12, 17; Murphy, Tree ofLife, 16.
Fox, Proverbs 1-9, 78.
33
observations are valuable, as I think Proverbs 1-9 do, in fact, intend to provide a
hermeneutical paradigm for the remainder of the book.
Two Ways
Norman Habel contends that the metaphor of two ways in Proverbs 1-9 is "a
nuclear symbol with a satellite system of images."
77
This concept of two ways serves as
"vehicles of continuity within the diversity of wisdom literature." This notion is also taken up
in a recent work on wealth and poverty in the book of Proverbs by Timothy J. Sandoval,
whose position is to view an integration of the literary characterization of Prov 1:1-7, very
similar to Fox's notion as described above, with the metaphor of the two ways as a
"hermeneutical orientation" for the book of Proverbs.
78
His approach is well summarized
when he writes:
Whatever values, virtues, or conduct the book [of Proverbs] positively values
and recommends carry the rhetorical force that these belong to the way of
wisdom and righteousness. They also bear with them the promise of "life" as
well as the authority of the teacher or parent. . . . Whatever the text disavows
carries the rhetorical force that it belongs to the way of folly and wickedness
and is a rejection of the parent or teacher.
Despite his admission that the individual proverbs in Proverbs 10-29 do not always follow
through with this "two ways" metaphor, Sandoval still values it as hermeneutically intended
See also Michael V. Fox, "The Epistemology ofthe Book of Proverbs," JBL 126 (2007):
669-84.
77Norman C. Habel, "Symbolism ofWisdom in Proverbs 1-9," Int 26 (1972): 133.
34
by the text of the book of Proverbs.
The suggestions of Habel and Sandoval are valuable,
yet are to be furthered in terms of reading Proverbs 1-9 as a literary and thematic whole.
Stated differently, the metaphor of the two ways is certainly part of the hermeneutical role
that Proverbs 1-9 establish, yet it is not the focal point of it. Habel's position is criticized by
Craig Bartholomew as "confusing the surface with the underlying or root metaphors," which
seems to be a fair evaluation.
80
Liminality
Several scholars argue for liminality as a hermeneutical key for the book of
Proverbs, although their definitions of liminality vary. Leo Perdue suggests, appropriating
Victor Turner's social-anthropological theory, that liminality is at work as a social setting for
Ol
the biblical wisdom instructions.
Liminality, as defined by Perdue, is "a stage of betwixt-
and-between in which liminal individuals or groups are temporarily (on occasion
permanently) detached from their previous social structure and have not yet begun to be
Sandoval, Discourse of Wealth and Poverty, 43-57.
79
Ibid., 56-57.
80
See Craig G. Bartholomew, Reading Proverbs with Integrity (Cambridge: Grove Books,
2001), 10. See also Suzanne Boorer, "A Matter of Life and Death: A Comparison of Proverbs 1-9 and Job," in
Prophets and Paradigms: Essays in Honor ofGene M. Tucker (JSOT 229; ed. Stephen Breck Reid; Sheffield:
Sheffield Academic, 1996), 187-204. Boorer unconvincingly regards the worldview of Proverbs as dualistic and
therefore sharply contrasted with that of the book of Job.
81
114-26.
Leo G. Perdue, "Liminality as a Social Setting for Wisdom Instructions," ZAW93 (1981):
35
reincorporated."
82
Therefore, liminality refers to a transition between one social-cultural
position to another which functions to instruct in order not only "to transmit societal
knowledge, but also to effectuate an ontological change" in one's character, that allows him
or her "to operate successfully in a higher social position."83 Obviously, Perdue's main
interest in liminality is restricted only to the societal dimension; therefore it is not extended
to the hermeneutical dimension.
Van Leeuwen, in relation to his argument for the significance of the literary
context of Proverbs 10-29 as explained above, provides a convincing suggestion that
advances and possibly integrates various studies of the issue in question: the worldview of
Proverbs 1-9 lies in the "metaphoric system and polarity of Wisdom/Folly, Good/PseudoGood, Life/Death together with the underlying notion of limits and boundaries created and
carved by Yahweh as part ofthe order ofcreation."84 This concept ofliminality is different
from the one understood by Perdue, precisely because it refers to a particularly Yahwistic
worldview, which consists of two important theological aspects. First, liminality articulated
in Proverbs 1-9 is "primarily religio-moral, and only in a secondary sense social."85 Second,
this liminality is found in the creation order set by Yahweh which legitimately gives two
Ibid., 116.
83
84
Ibid., 126.
Raymond C. Van Leeuwen, "Liminality and Worldview in Proverbs 1-9," Semeia 50
(1990): 111. Craig G. Bartholomew takes Van Leeuwen's position without critique. See Bartholomew, Reading
Proverbs with Integrity, 9-11.
Van Leeuwen, "Liminality and Worldview," 1 17.
36
directions for living: "appeals to transgress the divinely ordained limits appear in Proverbs 19 as a negative protrepsis put in the mouth of the pseudo-good. Not only is the keeping of
proper boundaries fundamental to justice, transgression of them is the consummate folly
which leads to death."
It is vital here to understand this notion of liminality in content of Van
Leeuwen's other works, as summarized above, on the literary dimension of Proverbs 10-29
and the contradictory nature of retributive justice, that consequently requires fittingness in
the interpretation of the individual proverbs of Proverbs 10-29. The interpretation of
individual proverbs, for Van Leeuwen, requires these elements to be integrated en masse.
First, the cosmic understanding that reflects Yahwistic worldview should be assumed, which
requires the interpretation of the proverbs to remain within the realm set by God on human
on
moral and cultural behavior.
This is an a priori interpretive context in the book of
Proverbs. Upon acceptance of this worldview, one also needs to investigate the literary
context that provides interpretive clues such as juxtaposition strategies,
themes/genres/patterns expressed in a particular section, and cross-references.
88
Thirdly, the
fittingness in applying the proverbs must not be ignored, since "no one saying contains the
whole truth." In general, I am in agreement with Van Leeuwen, specifically with his second
and third notions given above with regard to individual proverbs in Proverbs 10-29. Yet, a
Van Leeuwen, NIB, 5:97.
!Ibid., 5:23,27-28.
37
reservation remains as to his first notion suggestive of the cosmological context that he
believes arises from Proverbs 1-9. My contention, pace Van Leeuwen, is that what construes
the ethos of interpretive paradigm suggested by Proverbs 1-9 is not a cosmological one as he
finds in Proverbs 8. Put differently, his observation that creation is the central thematic
element in our understanding of the metaphor of Lady Wisdom is quite misleading, and it is
even a misreading of the text. I rather see, as will be argued later, that Lady Wisdom herself,
in association with her divine nature or her proximity to the Divine, is the central element
that the text of Proverbs 8 draws attention to. It would have been acceptable if his argument
had been that the creation order is part of the context that Proverbs 1-9 suggest, yet in fact he
clearly states that it is not part, but the heart of Proverbs 1-9' s argument.
Moreover, Van Leeuwen' s approach to Proverbs 1-9 has a noticeable
weakness as an interpretive framework for Proverbs 10-29. In effect, it does not provides any
significant points or implications to help advance our understanding of interpretive issues in
Proverbs 10-29, such as retributive justice, situationality, and lost social settings. In other
words, whereas he affirms that Proverbs 1-9 are closely associated with Proverbs 10-29 by
their shared cosmology, this association does not appear in his interpretive system of the
individual proverbs.
For him, Proverbs 1 -9 just set a boundary and a defacto interpretation
only appears within Proverbs 10-29. In my view, this is not a hermeneutical framework.
Hermeneutics necessarily indicates providing a certain clue that sheds light on the process of
obtaining the meaning of the text. What Van Leeuwen gives does not go beyond the
assurance that the book of Proverbs and the proverbs in it should be interpreted in keeping
38
with the theological worldview of Israel's traditional faith. Yet, how Proverbs 1-9 help the
interpretation of individual proverbs in Proverbs 10-29 is not articulated. Hence, I see that
there is still a crucial need for a study to be done in this regard—what particular implications
Proverbs 1-9 provide as a hermeneutical introduction, which supposedly meets the needs for
the critical interpretive issues with which we have struggled so far.
Theological Interpretation (the Fear of the Lord)
Alongside with Van Leeuwen, scholars such as Bruce Waltke, Daniel Bricker,
and Tremper Longman III also contend that Proverbs 1-9 clearly demand a theological
reading of the individual proverbs, with an emphasis on the so-called motto of the book, the
fear ofthe Lord.90 The difference that these studies would make with Van Leeuwen consists
in the fact that their focus in suggesting an interpretive paradigm is more or less placed upon
the divine nature of wisdom itself, rather than upon the creation order that wisdom entails.
First, Bruce Waltke, whereas he says at many times that Proverbs 1-9 construct a context for
Proverbs 10-31, does not seem to follow through with this idea. In fact, he allows for the
prime significance ?? thefear ofthe Lord, which denotes that "piety toward God, a religious
lifestyle, not a rational understanding of an impersonal order, shapes the character and
Ibid., 5:26.
QO
Daniel P. Bricker, "The Doctrine of the 'Two Ways' in Proverbs," JETS 38 (1995): 501-17;
Longman, Proverbs, 57-61; Tremper Longman, "Reading Wisdom Canonically," in Canon and Biblical
Interpretation (Scripture and Hermeneutics Series 7; ed. Craig G. Bartholomew, et al.; Grand Rapids:
Zondervan, 2006), 352-60; Waltke, Proverbs 1-15, 74.
39
destiny of the truly wise."
91
Lady Wisdom, Waltke says, plays a crucial role in that it refers
to a heavenly mediatrix and ultimately becomes a type of Jesus Christ. With regard to the
worldview of Proverbs 1-9, Waltke appears to go with Van Leeuwen's position.
In a word,
Waltke seems to find the hermeneutical role of Proverbs 1-9 in the father's guiding and
persuading the readers of Proverbs 1-9 into accepting the Yahwistic worldview and making
decisions within it. In this sense, Waltke' s view is in the same vein as Van Leeuwen with the
major distinction that he is more interested in Wisdom's divine nature than the creation
order.
Second, Daniel Bricker, in his article, "The doctrine of the 'Two Ways' in
Proverbs," approaches the metaphor of the two ways of Proverbs 1-9, by noting that "wisdom
is based on a relationship in covenant with Yahweh, and all that is done must be evaluated in
93
light of it." The title of this work is somewhat misleading, for what he really is getting at is
not the metaphor of the two ways itself, but what it symbolically refers to. His argument,
though not articulating in detail the interpretive context of individual proverbs in Proverbs
10-29, is suggestive, for it gives a sense of how thefear ofthe Lord should be applied in the
interpretation of individual proverbs: thefear ofthe Lord is to serve as a kind of criterion, not
as a generalized goal, for the interpretive process.
Waltke, Proverbs 1-15, 74.
92
93
Ibid., 182.
Bricker, '"Two Ways' in Proverbs," 517. For another an article in the similar vein, see
Lawrence E. Toombs, "The Theology and Ethics of the Book of Proverbs," Consensus 14 (1988): 7-24.
40
Third, serious attention should be drawn to Tremper Longman's studies,
which bring more sensitivity to and insight for the hermeneutical aspects of the book of
Proverbs.
94
His construal of a hermeneutical lens is expressed with the thesis that "the book
[ofProverbs] is thoroughly and pervasively theological."95 This theological aspect can be
proven, argues Longman, with the following points: thefear ofYahweh lies at the heart of the
book of Proverbs, for "there is not wisdom apart from a relationship with Yahweh. The very
concept of wisdom is a theological concept, and it runs throughout the book [of Proverbs]."96
Thereby he continues to articulate an understanding of Lady Wisdom to further support his
view, asserting that she "represents not only Yahweh' s wisdom but Yahweh himself on the
ground that the high place in Proverbs 9 necessarily refers to the temple where Yahweh
resides. Coupled with this, Proverbs 8 evidently shows that "creation and wisdom are
inextricably bound" and that "to successfully navigate life, one had better know this woman,
which is Yahweh's wisdom and Yahweh himself." The conclusion, accordingly, leads to a
point as follows:
Thus, in the same way that personification gives wisdom a theological
dimension, so also folly is more than simply a mistaken way to act or speak.
They represent diametrically opposed relationship with the divine and
alternative worldviews ... [Proverbs 1-9] requires a decision of the young men,
94
Tremper Longman, How to Read Proverbs (Downers Grove: InterVarsity, 2002);
Longman, Proverbs; Longman, "Reading Wisdom Canonically."
95
96
Longman, Proverbs, 57.
Ibid., 58.
Ibid., 59.
41
who represent the reader. With whom will one dine, with Wisdom or with
Folly? This is a call for a religious decision, a decision between the true God
and false God.
In a word, Longman contends that the interpretive lens of Proverbs 1-9 allows for a
theological appropriation of individual proverbs of Proverbs 10-29, äs "to be wise means that
one acts like one who is in relationship with Yahweh."
99
It is obvious from these arguments
that Longman views thefear ofthe Lord as a criterion that not only sets the boundary but
also is involved in the actual interpretation of the individual proverbs. Although I do not
agree with all of his remarks, such as the one that Lady Wisdom is Yahweh himself, his
notion of the need for theological appropriation of individual proverbs during the interpretive
process is highly valuable, since it certainly advances our understanding of how Proverbs 1-9
should serve Proverbs 10-29 hermeneutically. Yet, Longman neither draws this theological
notion out of a thorough intertextual reading of Proverbs 1-9, nor does he pay attention to the
implications of this theological interpretation that may shed fresh light on the critical
interpretive issues such as the lost social settings, divine retribution, situationality and so
forth. In addition, he does not go into the detail of how Proverbs 1-9 relates to the rest of the
book in the reading process.
Ibid., 59-61.
'ibid., 223.
42
Conclusion
This chapter has introduced some of the interpretive difficulties pertaining to
the individual proverbs in Proverbs 10-29, such as situationality, divine retributive justice,
the influence of ANE wisdom literature, and the loss of social settings. Additionally, this
chapter has evaluated a number of significant proposals that attempt to deal with these issues
either from the hermeneutical perspective(s) of Proverbs 1-9 or from those of Proverbs 10-
29. Ultimately, it is my contention that a. particular hermeneutical lens arising from Proverbs
1-9 should be helpful in guiding one to an appropriate set of answers to these interpretive
issues. Therefore, Proverbs 1 -9 should be studied far more thoroughly with regard to this
hermeneutical need.
Hence, this dissertation will specifically argue that a hermeneutical paradigm
arises from the communicative intentions of Proverbs 1-9 relates to how one should
distinguish wisdom from folly. This hermeneutical paradigm will help the readers of the
book of Proverbs deal with the interpretive problems described above. More specifically, this
paradigm will relate to the faith of Israel by way of emphasizing the fear of YHWH and
thereby establishing a theologically shaped perceptive context by which the individual
proverbs should be interpreted.
In a word, Proverbs 1-9 serve as an introduction to the book of Proverbs by
framing how the readers should understand and apply the individual proverbs in Proverbs 1 029, which are full of complicated cultural, social, and theological issues. The goals of this
dissertation are to identify this hermeneutical paradigm and to clarify how it functions in the
43
book of Proverbs, which will therefore be the aims of the exegetical analysis in the following
chapters.
CHAPTER 2
M ETHODOLOGICAL CONSIDERATIONS
The goal of this chapter is to establish a methodology for the remainder of the
dissertation. To begin, Proverbs 1-9 are comprised of a number of speeches that are written
in the text, with the one exception of Prov 1:1-7, which is a literary introduction to the book
of Proverbs, and particularly to Proverbs 1-9. This immediately points out a couple of
characteristics related to the textuality of Proverbs 1-9. First, the object of exegesis is speech,
a kind of communication uttered by speaker to an audience, namely, in the case of Proverbs
1-9, a speech uttered by the father/grandfather/Lady Wisdom to son(s). Second, the speeches
of Proverbs 1-9 are currently placed in a literary format—in the text. Therefore, in order to
understand the meaning of Proverbs 1-9, it is required that one should have a method that
provides the theoretical basis and actual procedures that establish a way to exegete both the
text of Proverbs 1-9 and the speeches retained in it. I suggest that this dissertation will utilize
two methods inseparably, first, text-linguistics and, second, speech act theory. Particular
attention will be paid to the illocutionary force and the perlocutionary intention of the text,
because those of Proverbs 1-9 will play a crucial role in constructing a hermeneutical lens for
Proverbs 10-29. For this purpose, text-linguistics and speech act theory will be explained
respectively and an outline of the exegetical procedure for the remainder of the dissertation
will follow.
44
45
Text-Linguistics
Text-linguistics is a discipline of linguistics that attempts to understand the
meaning of the text as communicative action. This term is often used interchangeably with
discourse analysis, although these two terminologies are used in various ways. Textlinguistics is specifically concerned with two aspects: the text itself and its context. In other
words, it pays particular attention to both the properties of the texts and their actual uses in
For the basics of text-linguistics or discourse analysis, see David Alan Black et al,
Linguistics and New Testament interpretation: Essays on Discourse Analysis (Nashville: Broadman, 1992);
David Alan Black and David S. Dockery, Interpreting the New Testament: Essays on Methods and Issues
(Nashville: Broadman & Holman, 2001); Walter Ray Bodine, Discourse Analysis ofBiblical Literature: What It
Is and What It Offers (Atlanta: Scholars Press, 1995); D. A. Carson and Stanley E. Porter, Discourse Analysis
and Other Topics in Biblical Greek (JSNTSup 113; Sheffield: Sheffield Academic, 1995); Peter Cotterell,
"Linguistics, Meaning, Semantics, and Discourse Analysis," in A Guide to Old Testament Theology and
Exegesis: The Introductory Articlesfrom the New International Dictionary ofOld Testament Theology and
Exegesis (ed. Willem A. VanGemeren; Grand Rapids: Zondervan, 1999), 131-57; Peter Cotterell and Max
Turner, Linguistics and Biblical interpretation (Downers Grove: InterVarsity, 1 989); David A. Dawson, TextLinguistics and Biblical Hebrew (JSOTSup 177; Sheffield: Sheffield Academic, 1994); Robert-Alain De
Beaugrande and Wolfgang Ulrich Dressler, Introduction to Text Linguistics (Longman Linguistics Library 26;
London: Longman, 1981); Alexandra Georgakopoulou and Dionysis Goutsos, Discourse Analysis: An
Introduction (2d ed.; Edinburgh: Edinburgh University Press, 2004); Susan A. Groom, Linguistic Analysis of
Biblical Hebrew (Carlisle: Waynesboro, 2003); Barbara Johnstone, Discourse Analysis (2d ed.; Maiden:
Blackwell, 2008); Jeffrey T. Reed, "Discourse Analysis as New Testament Hermeneutic: A Retrospective and
Prospective Appraisal," JETS 39 (1996); Jeffrey T. Reed and Stanley E. Porter, Discourse Analysis and the New
Testament: Approaches and Results (Studies in New Testament Greek 4; Sheffield: Sheffield Academic, 1999);
Deborah Schiffrin et al. eds. The Handbook ofDiscourse Analysis (Maiden: Blackwell, 2003). ; Michael Stubbs,
Discourse Analysis: The Sociolinguistic Analysis ofNatural Language (Chicago: University of Chicago Press,
1983); Teun A. van Dijk, Text and Context: Explorations in the Semantics and Pragmatics ofDiscourse
(Longman Linguistics Library 21; London: Longman, 1977). I retain the traditional high view of Scripture that
holds to its inerrancy and inspiration in its totality, viewing that the methods taken in this dissertation, text-
linguistics and speech act theory, are to be appropriated in accordance with this high view of Scripture.
2
For a more detailed discussion on the relationship between these two terminologies, see
Georgakopoulou and Goutsos, Discourse Analysis, 3-6; Reed, "Discourse Analysis as New Testament
Hermeneutic," 224-25. Michael Hoey defines the text as "the visible evidence of a reasonably self-contained
purposeful interaction between one or more writers and one or more readers, in which the writer(s) control the
interaction and produce most of (characteristically all) the language " and understands this whole interaction as
a discourse. Michael Hoey, Textual Interaction: An Introduction to Written Discourse Analysis (London:
Routledge, 2001), 11.
3
In the sphere of discourse analysis, there are a number of different approaches to the
46
specific circumstances. The former is related to syntactics and semantics, while the latter to
pragmatics. Stated differently, text-linguistics incorporates two interpretive tasks into a
unified whole: first, interpretation out of the literary entity of the text, and second,
interpretation out of the circumstances ofthe literary text. Willem A. VanGemeren clarifies
by stating:
The discourse is held together at three levels: syntactics, semantics, and
pragmatics. Grammar and syntax help in seeing grammatical and syntactical
cohesion of a text, but the study of the meaning of words enhances the study
by two additional dimensions: semantic coherence and intentionality....
Pragmatics as the third dimension of linguistics helps the reader of the text to
connect the author with his intended audience. . . .
Therefore, the three dimensions of text-linguistics should be noted in some detail. First,
syntactics, is defined as "the study of the relationship between linguistic forms, how they are
arranged in sequence, and which sequences are well-formed." That is to say, syntactics is
concerned with "the sequence or ordering arrangement of elements in the linear structure of
the sentence" and with "the types of arrangement."6 Second, semantics is "the study ofthe
definition of text and context. See Deborah Schiffrin, Approaches to Discourse (Blakckwell Textbooks in
Linguistics 8; Maiden: Blackwell, 1994), 362-85.
4Willem A. VanGemeren, "Preface," in A Guide to Old Testament Theology and Exegesis:
The Introductory Articlesfrom the New International Dictionary ofOld Testament Theology and Exegesis (ed.
Willem A. VanGemeren; Grand Rapids: Zondervan, 1999), 8. See also Charles W. Morris, "The Scope and
Import of Semiotic," in Pragmatics: Critical Concepts. Vol. 1: I (Routledge Critical Concepts; ed. Asa Kasher;
London: Routledge, 1998), 7-8; Stanley E. Porter, "Discourse Analysis and New Testament Studies: An
Introductory Survey," in Discourse Analysis and Other Topics in Biblical Greek (JSNTSup 1 13; ed. Stanley E.
Porter and D. A. Carson; Sheffield: Sheffield Academic, 1995), 18.
5George Yule, Pragmatics (Oxford Introductions to Language Study; Oxford: Oxford
University Press, 1996), 4.
6George Yule, The Study ofLanguage (3d ed.; Cambridge: Cambridge University Press,
2006), 86.
47
relationships between linguistic forms and entities in the world; that is, how words literally
connect to things."7 Simply put, it deals with "the conventional meaning conveyed by the
use ofwords, phrases and sentences."8 Inextricably bound up with one another, syntactics
and semantics expound the textper se, yet without drawing on the actual uses of the text in
reality, that is, in the context.9 Third, pragmatics is "the study ofthe relationship between
linguistic forms and the users ofthose forms."10 Differently stated, pragmatics delves into
meaning achieved in consideration ofthe context of a text. The term "context" can be defined
in many ways and includes, but is not limited to, author, reader, social/economic/political
background, and so forth.11 In a sense, pragmatics pursues the implicature of a text, which
means "a component of speaker meaning [discourse meaning] that constitutes an aspect of
12
what is meant in a speaker's utterance without being part of what is said." Pragmatics
Yule, Pragmatics, 4.
Yule, Study of Language, 100.
9See also.Yan Huang, Pragmatics (Oxford Textbooks in Linguistics; Oxford: Oxford
University Press, 2007), 10-14; Neal R. Norrick, "Discourse and Semantics," in The Handbook ofDiscourse
Analysis (ed. Deborah Schiffrin, et al.; Maiden: Blackwell, 2003), 76-99; François Recanati, "Pragmatics and
Semantics," in The Handbook ofPragmatics (ed. Laurence R. Horn and Gregory Ward; Maiden: Blackwell,
2004), 442-62.
Yule, Pragmatics, 4. See also Virginia LoCastro, An Introduction to Pragmatics: Social
Actionfor Language Teachers (Ann Arbor: The University of Michigan Press, 2003), 3-35; Jacob L. Mey,
Pragmatics: An Introduction (2d ed.; Maiden: Blackwell, 2001), 3-18.
Joan Cutting, Pragmatics and Discourse: A Resource Bookfor Students (London:
Routledge, 2002), 2-8; Yule, Study of Language, 1 14.
12Laurence R. Horn, "Implicature," in The Handbook ofPragmatics (Blackwell Handbooks
in Linguistics; ed. Laurence R. Horn and Gregory Ward; Maiden: Blackwell, 2004), 3. Italics are original.
48
views the meaning of the text more inclusively, as it incorporates both "linguistic and
nonlinguistic signals."
13
This tripartite relationship of syntactics, semantics, and pragmatics can also be
explained with regard to three levels of meaning. Linguistics often categorizes the levels of
meaning into word meaning, sentence meaning, and discourse meaning [or utterance
meaning].14 Word meaning is closely related to all of its lexical meanings piled up in
dictionaries.15 Sentence meaning refers to "the semantic properties a sentence possesses
merely by virtue of being a well-formed sentence, before any question of context or use
arises."16 Discourse meaning or utterance meaning is related to the language which is used
in certain circumstances. In this regard, Cotterell and Turner state:
. . .in the world of communication, the world where words are used in context,
meaning is to be found not merely in semantics, but in the wider
considerations of context and cotext, in the considerations of who said what to
whom and where and when and why and how and with what accompanying
gestures and with what consequences. The understanding of text, in fact,
necessarily involves the interpreter in pragmatics.
LoCastro, An Introduction to Pragmatics, 15. See also Diane Blakemore, Understanding
Utterances (Blackwell Textbooks in Linguistics; Cambridge: Blackwell, 1992), 39-48.
14
...
Cotterell and Turner, Linguistics and Biblical interpretation, 77-82. Discourse meaning is
often named as utterance meaning or speaker meaning. See Alan Cruse, Meaning in Language: An Introduction
to Semantics and Pragmatics (Oxford Textbooks in Linguistics; Oxford: Oxford University Press, 2004), 19-22;
Edward Finegan, Language: Its Structure and Use (5th ed.; Boston: Thomson Wadsworth, 2008), 177-79; John
I. Saeed, Semantics (2d ed.; Maiden: Blackwell, 2003), 51-244.
Saeed, Semantics, 53-85.
Cruse, Meaning in Language, 20.
Cotterell and Turner, Linguistics & Biblical interpretation, 23 1 .
49
Therefore, text-linguistics has two significant interests in approaching the text:
the text itself and the world around the text, construing meanings both from the text and from
the context of the text.
18
A question then arises accordingly: what is the relationship between
text and context, particularly when it comes to the establishment of meaning of the text?
According to Deborah Schiffrin, there are a number of approaches that view the text as a
communicative action or discourse, yet from different perspectives, such as speech act
theory, interactional sociolinguistics, ethnography of communication, Gricean pragmatics,
conversation analysis, and variation analysis. Schiffrin places these approaches under two
categories: the formalist/structural view and the functionalist view. The former posits that
meaning comes from the text, while the latter affirms that it derives from the context. After
articulating the details of those approaches, Schiffrin concludes that all these approaches are
essentially concerned with both the structure and the function of the text, that is, the text and
the context, and thus suggests as follows: "both structure and functions are more or less
grounded in text, or in an interplay between text and context."
19
This is to say, any
interpretation of the text as communicative action should stay balanced by maintaining the
importance of both the text and the contexts.
This notion is of prime significance, on the ground that it can help us
reconsider the view of textual autonomy argued by Paul Ricoeur. The heart of Ricoeour's
It seems more appropriate to approach the text from the perspective of text vis-à-vis context
rather than one from semantics versus pragmatics, due to the diversity of views regarding the relationship
between the semantics and the pragmatics. See Jens Allwood, "On the Distinctions between Semantics and
Pragmatics," in Crossing the Boundaries in Linguistics (ed. W. Klein and W. Levelt; Dordrecht: D. Reidel,
1981), 177-89; Recanati, "Pragmatics and Semantics."
50
argument for textual autonomy is that the written text works autonomously, freed from the
authorial intention and the original context ofthe text.20 In congruence with the pragmatic
significance of meaning, however, it is obvious that the text should be interpreted in
relationship with its context. Furthermore, the linguistic and non-linguistic signals are to be
reciprocally incorporated into the meaning ofthe text. To put it differently, text-linguistics
integrates the syntactic, the semantic, and the pragmatic aspects in such a way that the
meaning of the text can be obtained through the contributions of all of these interpretive
levels.
It is now time to turn our attention to the manner in which one should utilize
the theoretical understanding explained thus far for the actual reading of the text, particularly
of Proverbs 1-9. 1 will postulate a two-fold theoretical procedure. The first part is related to
how one obtains meaning in relationship to the linguistic context, that is, the co-text, in
keeping with the thematic progression of the text. The second relates to the context of the
author (speaker) and the reader (audience), by appropriating speech act theory. Throughout
this two-fold procedure, the functions that the text plays will remain a primary goal of
Schiffrin, Approaches to Discourse, 354.
20
Paul Ricoeur, Hermeneutics and the Human Sciences: Essays on Language, Action and
Interpretation (trans. John B. Thompson; Cambridge: Cambridge University Press, 1981), 131-64. See also
Cotterell, "Linguistics, Meaning, Semantics, and Discourse Analysis," 141; Anthony C. Thiselton, New
Horizons in Hermeneutics (Grand Rapids: Zondervan, 1992), 55-57; Kevin J. Vanhoozer, Is There a Meaning
in This Text? The Bible, the Reader, and the Morality ofLiterary Knowledge (Grand Rapids: Zondervan, 1998)
106-9.
21
In this sense, G. Brown and G. Yule argue: "Any analytic approach in linguistics which
involves contextual considerations necessarily belongs to that area of language study called pragmatics. "Doing
discourse analysis" certainly involves "doing syntax and semantics," but it primarily consists of "doing
pragmatics."" G. Brown and George Yule, Discourse Analysis (Cambridge: Cambridge University Press, 1983),
51
analysis. I will also suggest an outline for a reading strategy for Proverbs 1-9 in accordance
with this two-fold theoretical procedure.
Theoretical Procedurefor Reading the Text
Reading a Text with Its Co-Text
Robert-Alain de Beaugrande and Wolfgang U. Dressier, in their seminal work
on the method of text-linguistics, point out seven standards of textuality: syntactic cohesion,
semantic coherence, intentionality, acceptability, informativity, situationality, and
intertextuality.22 Among these seven standards, only the first two, cohesion and coherence,
fall under the realm of the text, whereas the others relate to that of the context. On the one
hand, De Beaugrande and Dressier understand cohesion as concerned with "the ways in
which the components of the surface text, i.e. the actual words we hear or see, are mutually
connected within a sequence.'" Therefore, it is clear that cohesion reflects the syntactic
dimension of textuality. On the other hand, cohesiveness presents the semantic dimension of
the textuality, as it "concerns the ways in which the components of the textual world, i.e. the
configuration of concepts and relations which underlie the surface text, are mutually
accessible and relevant.."24 According to Beaugrande and Dressier, cohesion and coherence
26.
22
23
24
De Beaugrande and Dressier, Introduction to Text Linguistics, 1-13.
Ibid., 3. Italics are original.
Ibid., 4. Italics are original.
52
indicate "how the component elements of the text fit together and make sense."
25
M. A. K.
Halliday and R. Hasan address cohesion and cohesiveness, though they categorize them into
one term, "cohesion," as follows:
Cohesion, therefore, is part of the text-forming component in the linguistic
system. It is the means whereby elements that are structurally unrelated to one
another are linked together, through the dependence of one on the other for its
interpretation. The resources that make up the cohesive potential are part of
the total meaning potential of the language, having a kind of catalytic function
in the sense that, without cohesion, the
remainder of the semantic system
Oft
cannot be effectively activated at all.
Next, accordingly, a text that is syntactically cohesive and semantically
coherent is supposed to make progress when it moves from one part to the next. When a
semantic aspect of a sentence is connected with that of another, a thematic structure is
constructed. Van Dijk gives this thematic structure a specific term, "macro-structure," and
thereby suggests two dimensions that simultaneously appear when a macro-structure is
developed.
First, "semantic information reduction" occurs, which indicates that some
detailed information gets lost when a semantic structure moves forward.
information that seems lost is not deleted but "integrated."
29
28
Second, the
In other words, the text
25Ibid., 113.
Oft
M. A. K. Halliday and Ruqaiya Hasan, Cohesion in English (English Language Series 9;
London: Longman, 1976), 27-28
27
van Dijk, Text and Context, 143-48.
Ibid., 143.
29
Ibid.
53
supposedly presents a set ?? thematic progressions.
Ernst R. Wendland concurs with this
idea as he affirms: "progression has reference to the sense of forward direction that coherent
text exhibits. The discourse is going somewhere, from A to B and even Z in a manner that
continually advances, unfolds, or develops the message."
31
This thematic progression
consists of a two-fold progress such as theme (the starting point or given) and rheme (the
new element in what is being communicated).
32
Stated differently, what is necessary for
interpreting a text is not only the sum of phonological, lexical, sentential data available from
the text, but also the result of analyzing the interactions of all these data that incessantly
occur in the text. This clearly presents the need to consider the co-text. It is certain, therefore,
that the meaning of the text is established in relationship to its co-text.
33
In sum, the first
See Cotterell and Turner, Linguistics and Biblical interpretation, 247.
31
Ernst R. Wendland, "Continuity and Discontinuity in Hebrew Poetry: Patterns and Points of
Significance in the Structure and Setting of Psalm 30," in Discourse Perspectives on Hebrew Poetry in the
Scriptures (United Bible Societies Monograph Series 7; ed. Ernst R. Wendland; New York: United Bible
Societies, 1994), 29. See also 16-17.
32
For this them-rheme relationship, see Frantiäek Danes, "Functional Sentence Perspective
and the Organization of the Text," in Papers on Functional Sentence Perspective (Janua Linguarum Series
Minor 147; ed. Frantiäek Danes; Prague: Academia, 1974), 106-28; Georgakopoulou and Goutsos, Discourse
Analysis, 123-26; M. A. K. Halliday, An Introduction to Functional Grammar (2d ed.; London: Edward Arnold,
1994), 37-67. Theme-rheme relationship can also be named as "topic-comment" relationship. See David
Numan, Introducing Discourse Analysis (London: Penguin English, 1993), 44-48; van Dijk, Text and Context,
1 14-26. It is also called "topic-focus." See Sebastian J. Floor, "Poetic Fronting in a Wisdom Poetry Text: The
Information Structure of Proverbs 7," JNSL 31 (2005): 25-28; Jeanette K. Gundel and Thorstein Fretheim,
"Topic and Focus," in The Handbook ofPragmatics (Blackwell Handbooks in Linguistics; ed. Laurence R.
Horn and Gregory Ward; Maiden: Blackwell, 2004), 175-96; Knud Lambrecht, Information Structure and
Sentence Form: Topic, Focus, and the Mental Representations ofDiscourse Referents (Cambridge Studies in
Linguistics 71; Cambridge: Cambridge University Press, 1994). Rheme and focus can also be referred to as
prominence. See Jeffrey T. Reed, "Identifying Theme in the New Testament: Insights from Discourse
Analysis," in Discourse Analysis and Other Topics in Biblical Greek (JSNTSup 113; ed. Stanley E. Porter and
D. A. Carson; Sheffield: Sheffield Academic, 1995), 75-90.
33
It seems unlikely to make clear whether the matter of co-text belongs to semantics or
54
step of interpretation is to derive meaning from the interrelationships between linguistic data,
that is, to obtain the pragmatic meaning of the linguistic context. How then should one
pursue reading a text with its co-text? Attention to any phonological, lexical, and particularly
thematic progressions and/or their interrelationships is significant in this regard. Any
development should be carefully noted between sentences, between paragraphs, and even
between major literary units.
Reading a Text within the Contexts
of Author (Speaker) and Reader (Audience)
The thematic progression explained above should also take another context
into consideration, which includes any constituents of the textual world except the literary
dataper se—such as socio-cultural background, the author and the reader, and so on. Simply
put, the reader should pay attention not only to the co-text but also to the situational context
of the text. In Beaugrande and Dressier's terms, this context is closely related to the "userconcerned notions which are brought to bear on the activity of textual communication at
large, both by producers and by receivers." Among their seven standards of textuality, two
are distinguished in association with producers (authors or speakers) and receivers (readers or
audience). The first is intentionality, related to the producers [authors/speakers] and is
defined as "the text's producer's attitude that the set of occurrences should constitute a
cohesive and coherent text instrumental in fulfilling the producer's intentions, e.g. to
pragmatics. It is assumed in this dissertation that the co-text serves both as semantic and pragmatic element for
hermeneutical procedure. In a sense, on the one hand, the co-text is a kind of context that does not remain in the
sentences or sum of the sentences. On the other hand, however, it apparently refers to the relational aspect of
sentences that are interdependent of one another.
55
distribute knowledge or to attain a goal specified in a plan."
The second is acceptability,
which concerns the text's receivers [readers/audience]. Beaugrande and Dressier explain
acceptability as the "receiver's attitude that the set of occurrences should constitute a
cohesive and coherent text having some use or relevance for the receiver, e.g. to acquire
knowledge or provide co-operation in a plan."
Hence, intentionality and acceptability can
mean how the intention of the author/ speaker is expressed in a text and responded to by the
reader/audience.
Whereas the context of the text in a broad sense may include a number of
other issues, this dissertation will limit itself to the concerns of the intentions displayed in the
text so as to constitute the meaning of the text. In other words, the primary attention of the
dissertation will be paid to the pragmatic use of the linguistic data of Proverbs 1-9.
Accordingly, for this purpose, speech act theory is chosen and applied among various
pragmatic theories, as it effectively investigates the intentions of the speaker/author, calling
for the response of audience/reader.
37
Therefore, we will now seek to elucidate some details
of speech act theory.
34
De Beaugrande and Dressier, Introduction to Text Linguistics, 7.
35IbId.
36ItHd.
37
For interrelationship between semantics and speech act theory, see Daniel Vanderveken,
"On the Unification of Speech Act Theory and Formal Semantics," in Intentions in Communication (ed. Philip
R. Cohen, et al.; Cambridge: Bradford; MIT Press, 1990), 195-220.
56
Speech Act Theory
Speech act theory regards a text/discourse as communication between an
author/speaker and a reader/audience. It is a branch of linguistic philosophy and was initially
suggested by John L. Austin and John R. Searle.38 The basic assumption ofthis theory is
"that the minimal unit of human communication is not a sentence or other expression, but
rather the performance of certain kinds of acts, such as making statements, asking questions,
39
giving orders, describing, explaining, apologizing, thanking, congratulating, etc." The
John L. Austin, How to Do Things with Words (Oxford: Oxford University Press, 1962);
John R. Searle, Speech Acts: An Essay in the Philosophy ofLanguage (Cambridge: Cambridge University Press,
1969). For brief introductions on speech act theory, see Richard S. Briggs, Words in Action: Speech Act Theory
and Biblical Interpretation: Toward a Hermeneutic ofSelf-Involvement (Edinburgh: T&T Clark, 200 1 ), 3 1 - 1 43;
Richard S. Briggs, "Speech Act," in Dictionaryfor Theological Interpretation ofthe Bible (ed. Kevin J.
Vanhoozer, et al.; Grand Rapids: Baker, 2005), 763-66; Jeannine K. Brown, Scripture as Communication:
Introducing Biblical Hermeneutics (Grand Rapids: Baker, 2007), 32-35; Samuel S. H. Chan, "The Preached
Gospel as the Word of God: An Old Question Revisited with Special Reference to Speech Act Theory" (Ph.D.
diss., Trinity Evangelical Divinity School, 2006), 235-83; Huang, Pragmatics, 93-131; Stephen C. Levinson,
Pragmatics (Cambridge Textbooks in Linguistics; Cambridge: Cambridge University Press, 1983), 226-83;
Mey, Pragmatics, 92-133; Dietmar Neufeld, Reconceiving Texts as Speech Acts: An Analysis ofI John
(Biblical Interpretation Series 7; Leiden: Brill, 1994), 37-60; Jerrold Sadock, "Speech Acts," in The Handbook
ofPragmatics (ed. Laurence R. Horn and Gregory Ward; Maiden: Blackwell, 2004), 53-73; Bridget G. Upton,
Hearing Mark's Endings: Listening to Ancient Popular Texts through Speech Act Theory (Biblical
Interpretation Series 79; Leiden: Brill, 2004), 88-102; Vanhoozer, Is There a Meaning in This Text? , 201-80;
Kevin J. Vanhoozer, "From Speech Acts to Scripture Acts: The Covenant of Discourse and the Discourse of
Covenant," m After Pentecost: Language and Biblical Interpretation (Scripture and Hermeneutics 2; ed. Craig
G. Bartholomew, et al.; Carlisle: Paternoster, 2001), 1-49; Hugh C. White, "Introduction: Speech Act Theory
and Literary Criticism," Semeia 41 (1988): 1-24. See also important essays in the following collections: John R.
Searle ed. The Philosophy ofLanguage (Oxford: Oxford University Press, 1971); John R. Searle et al. eds.,
Speech Act Theory and Pragmatics (Dordrecht: D. Reidel, 1980); Savas L. Tsohatzidis, ed., Foundations of
Speech Act Theory: Philosophical and Linguistic Perspectives (London: Routledge, 1 994) ; Daniel
Vanderveken and Susumu Kubo, eds., Essays in Speech Act Theory (Pragmatics and Beyond New Series 77;
Amsterdam: John Benjamins, 2002). For the application of speech act theory for biblical studies, see Richard S.
Briggs, "The Uses of Speech-Act Theory in Biblical Interpretation," CurBS 9 (2001): 229-76; Martin J. Buss,
"Potential and Actual Interactions between Speech Act Theory and Biblical Studies," Semeia 41 (1988): 125-34;
Daniel Patte, "Speech Act Theory and Biblical Exegesis," Semeia 41 (1988): 85-101; Hugh C. White, "The
Value of Speech Act Theory for Old Testament Hermeneutics," Semeia 41 (1988): 41-63; Nicholas
Wolterstorff, "The Promise of Speech-act Theory for Biblical Interpretation," in After Pentecost: Language and
Biblical Interpretation (Scripture and Hermeneutics Series 2; ed. Craig G. Bartholomew, et al.; Carlisle:
Paternoster, 2001).
Searle et al., eds., Speech Act Theory and Pragmatics, vii.
57
primary goal of speech act theory is to attain the intentions expressed during the
communication process. The intentions of the communication can be clarified by the analysis
of three kinds of performative acts: locutionary act, illocutionary act, and perlocutionary act.
First, a locutionary act is "the basic act of utterance."
It is in fact what is said. Second, an
illocutionary act is an act "performed via the communicative force of an utterance."
other words, illocution is "what we verbally accomplish in what we say."
41
In
It refers to "the
type of function the speaker intends to fulfill or the type of action the speaker intends to
accomplish in the course of producing an utterance."
that intends "to have an effect."
Third, a perlocutionary act is an act
Particularly, perlocution heeds the effect of the
communication upon the audience/reader and therefore can be understood as "the act by
which the illocution produces a certain effect in or exerts a certain influence on the
addressee."45 Perlocution is "the responses speakers evoke from hearers."
Two observations should be made in relation to these three dimensions of
communicative action of the text/discourse. First, among these three acts, the illocutionary
40
Yule, Pragmatics, 48.
41IbId.
42
43
44
45
46
Brown, Scripture as Communication, 33.
Huang, Pragmatics, 102.
Yule, Pragmatics, 48.
Huang, Pragmatics, 103.
Brown, Scripture as Communication, 33.
58
act is regarded as the most important in construing the meaning of discourse/text.
47
This is
also confirmed by the fact that the illocution is supposedly recognizable "by virtue of what
the words are taken to mean in the context."
48
The illocutionary force of the discourse/text
provides the essentials for interpreting it. Second, the perlocutionary force is not so much
directly related to the meaning of the discourse/text as the illocutionary force. Yan Huang
sketches the differences between the illocution and the perlocution as follows:
In the first place, illocutionary acts are intended by the speaker, while
perlocutionary effects are not always intended by him or her. Secondly,
illocutionary acts are under the speaker's full control, while perlocutionary
effects are not under his or her full control. Thirdly, if illocutionary acts are
evident, they become evident as the utterance is made, while perlocutionary
effects are usually not evident until after the utterance has been made. . . .
Fourthly, illocutionary acts are in principle determinate, while perlocutionary
effects are often indeterminate. Finally, illocutionary acts are more, while
49
perlocutionary effects are less conventionally tied to linguistic forms.
Accordingly, these differences lead to the acknowledgement that the perlocutionary effect is
in fact not part of the author's or speaker's intended meaning, on the ground that the
perlocution is not fully achieved until the readers/audience properly respond to the
illocution.
If this is the case, how should we establish the meaning of the text/discourse
from the relationship between the locution, the illocution, and the perlocution? To answer
Briggs, "Speech Act," 763; Brown, Scripture as Communication, 33; Cruse, Meaning in
Language, 347; Vanhoozer, "From Speech Acts to Scripture Acts," 25.
48
49
Briggs, "Speech Act."
Huang, Pragmatics, 103-04.
For this ambiguous aspect of perlocution, see Steven Davis, "Perlocutions," in Speech Act
59
this question, the concept ofperlocutionary intention can be helpful, since it relates to the
interrelationship between the illocution and the perlocution. First, Kevin J. Vanhoozer argues
for "an asymmetrical dependence of perlocutionary acts on illocutionary acts."
This would
immediately indicate both that the perlocutionary force is based upon the illocutionary force
and, therefore, that "communication can take place even where there are no perlocutionary
effects."
Perlocution is dependent upon and only derives from illocution. Second, Jeannine
K. Brown, in expanding Vanhoozer' s thought, presents a fresh concept, that of
"perlocutionary intention," which, she argues, aptly mediates the illocutionary force and the
perlocutionary force. According to Brown, a perlocutionary intention is "the speaker's
intention for hearer's response" and, along with the illocutionary force, resides in the
meaning of the discourse/text, whereas the perlocutionary force stays outside of the
meaning.53 Third, William P. Alston concretely sketches out this perlocutionary intention, as
he argues that it is part of the illocutionary acts and thereby concludes:
What it [Alston's approach] presents as a necessary and sufficient condition of
performing an illocutionary act of a certain type is not that one succeed in
producing a certain effect in the addressee (actually perform an perlocutionary
act), but only that one have the54intention to produce that effect (to perform the
correlated perlocutionary act).
Theory and Pragmatics (Synthese Language Library 10; ed. John R. Searle, et al.; Dordrecht: D. Reidei, 1979),
37-55.
Vanhoozer, "From Speech Acts to Scripture Acts," 29.
52Ibid.
53
Brown, Scripture as Communication, 111.
William P. Alston, Illocutionary Acts and Sentence Meaning (Ithaca: Cornell University
Press, 2000), 37. For details of his view, see 33-50, 162-173.
60
This concept of perlocutionary intention is more useful than that of perlocution, since it is,
along with the illocutionary force, clearly identifiable from the analysis of linguistic data.
In the same vein, Vanhoozer notes that "the meaning of a communicative act depends not on
its outcome (e.g., how it is received by readers) but on the direction and the purposive
structure of the author's action."
Upon consideration of the suggestions of Huang, Vanhoozer, Alston, and
Brown, we may conclude that the meaning of the discourse/text primarily arises from the
illocutionary force and the perlocutionary intention as the latter is part of, dependent upon,
and resulting from the former. In this dissertation, these two aspects of speech act theory will
be applied in order to establish the intention(s) of the author/speaker expressed in the text of
Proverbs 1-9. As noted previously, Proverbs 1-9 consist of a set of speeches of the father,
grandfather, and Lady Wisdom, with the one exception of Pro? 1:1-7. Proverbs 1-9, at the
same time, are also a set of texts that are written as part of the book of Proverbs.
57
Hence, it
seems most appropriate to apply the lens of the illocutionary force and the perlocutionary
intention, for the purpose of obtaining the meaning of the textual data of Proverbs 1-9.
In fact, linguistic data, including both the syntactic analysis and semantic analysis, provides
clues for the illocutionary force. See Cruse, Meaning in Language, 347-57; Athena E. Gorospe, Narrative and
Identity: An Ethical Reading ofExodus 4 (Biblical Interpretation Series 86; Leiden: Brill, 2007), 142.
Vanhoozer, Is There a Meaning in This Text?, 255.
57
For the discussion on appropriation of speech act theory for written text, see Briggs, Words
in Action, 73-103; Takashi Manabe, "A Speech Act Theory Based Interpretation Model for Written Texts"
(Ph.D. diss., The University of Texas at Arlington, 1 984); Mary L. Pratt, Toward a Speech Act Theory of
Literary Discourse (Bloomington: Indiana University Press, 1977).
61
Survey of Literature
Before moving on to the analytical procedure, it should prove helpful to
review previous works related to the pragmatic sense of Proverbs 1-9, since a couple of
scholars have recently presented new ideas in this regard.
58
First, Glenn D. Pemberton, in his doctoral dissertation and in a subsequently
published article that summarizes the dissertation, approaches Proverbs 1-9 from the
perspective of rhetorical criticism. Pemberton chooses ten lectures out of Proverbs 1-9
(Prov 1:8-19; 2:1-22; 3:1-12, 21-35; 4:1-9; 10-19, 20-27; 5:1-23; 6:20-35; 7:1-27) and
classifies them into three groups on the basis of their rhetoric: "(1) calls to attention" (1:8-19;
2:1-22: 4:1-9, 10-19), (2) "calls to remember and obey" (3:1-12, 21-35; 4:20-27), and (3)
"warnings against the alien/strange woman" (5:1-23; 6:1-20-35; 7:1-27).
In addition,
Pemberton also presents an observation that each of these ten lectures presents different
rhetorical strategies. The synthetic result of these two points is, argues Pemberton, that one
Some other works that are also interested in the pragmatic use of linguistic data, either in
part or full of Proverbs 1-9, will be discussed in later chapters. Examples in this regard will be J. N. Aletti,
"Seduction et Parole en Proverbes I-IX," VT21 (1977): 129-44; Newsom, "Woman and the Discourse," 142-60;
Gale A. Yee, ""I have Perfumed My Bed with Myrrh": The Foreign Woman ('issa zara) in Proverbs 1-9," JSOT
43 (1989): 53-68.
so
Glenn D. Pemberton, "The Rhetoric ofthe Father in Proverbs 1-9," JSOT 30 (2005): 63-82;
Glenn D. Pemberton, "The Rhetoric of the Father: A Rhetorical Analysis of the Father/Son Lectures in Proverbs
1-9" (Ph.D. diss., Miff School of Theology and the University of Denver, 2005). For a rhetorical approach to
the sentence sayings of the book of Proverbs, see Dave Bland, "A Rhetorical Perspective on the Sentence
Sayings of the Book of Proverbs" (Ph.D. diss., University of Washington, 1994).
Pemberton, "The Rhetoric of the Father (article)," 63.
62
should understand the final form of Proverbs 1-9 as "an attempt to provide rhetorical models
for different rhetorical needs or situations."
In this sense, he concludes:
I propose, then, that the ten lectures of Proverbs 1-9 not only demonstrate the
presence of formal rhetorical interests in ancient Israel, but that the initial
collection of these lectures formed a book devised, in part, to serve the
purposes of rhetorical education. This hypothesis is congruent with the present
scholarly consensus regarding the compositional history of Proverbs 1-9, and,
in my opinion, best accounts for the remarkable collection of different types
of lectures in these chapters.
Notwithstanding Pemberton's well-developed arguments regarding the rhetorical prowess of
the speeches of Proverbs 1-9, his conclusion that these speeches are placed in the present
format for the purpose of rhetorical education seems to be an argument from silence. The
existence of rhetorical power does not guarantee the editorial purpose of the text. Despite this
crucial weakness, however, Pemberton's work is noteworthy due to his concerns for how the
linguistic data is used in context, that is, his concern for the pragmatic meaning of the
speeches. In addition, his primary method for the analysis of the text is comprised of three
steps: "(1) logos, the logical argument of the discourse, (2) pathos, the rhetor's use of
emotions such as hope or fear to persuade the audience, and (3) ethos, the credibility or
authority that the speaker assumes he or she has in the eyes of the audience or must develop
in order to be persuasive."
Obviously, these three steps share much in common with what
Ibid., 80.
Pemberton, "The Rhetoric of the Father (dissertation)," 295.
Pemberton, "The Rhetoric of the Father (article)," 66.
63
we have discussed in terms of the text-linguistic approach and speech act theory. For this
reason, Pemberton's works will continue to be consulted throughout this dissertation.
Second, Johnny E. Miles attempts to read Proverbs 1-9 through the lens of
postmodern semiotics.
His main thesis is that one should understand Proverbs 1-9 as a
satire on Solomon. Some of Miles' arguments are as follows. First, the prologue to Proverbs
1-9 provides a poetic clue for reading it as a satire.
sexual indiscretions of Solomon.
Second, Proverbs 5 and 7 satirize the
Third, the metaphorical contrast between Lady Wisdom
and Lady Folly in Proverbs 9 presents the choices set before Solomon, who unfortunately
came to make the wrong choice. This reading is firmly based upon Miles' interests in the
poetic function of Proverbs 1-9, which is, "to intuit what is not said at the surface level of
expression."68 What he aims at in this process is to incorporate the roles ofthe text and the
reader, as he argues:
Textual structures, 'gaps' and interpretative strategies exist as part of and not
apart from the reading experience. The reader, and not the printed page or the
space between the book covers, becomes the locus of all possible
significations. Readers create the experience of meaning rather than extract it
from a poem like a nut from its shell. Therefore, the question to pose, and to
Johnny E. Miles, Wise King—Royal Fool: Semiotics, Satire and Proverbs 1-9 (JSOTSup
399; London: T&T Clark International, 2004).
65Ibid., 28-40.
66Ibid., 64-86.
67Ibid., 87-101.
Ibid., 2. Italics original.
64
answer, is not 'what do poems69(and, by extension, Proverbs 1-9) mean?' but
rather 'how do poems mean?'
With all these arguments, Miles clearly avers that the readers contribute to the interpretation
of the text "via a broad repertoire of competences (linguistic and literary) and inferential
walks (or intertextuality), but not in the way that violates the textual signs."
70
This position
of Miles readily indicates that it is the readers who have the rights of interpretation. They
make the interpretive process by making choices out of the linguistic, textual pools provided
in the text/discourse.
Therefore, it is appropriate to conclude that Miles primarily utilizes the
pragmatic meaning of the text/discourse by way of putting emphasis upon the role of the
situations of readers in the interpretive process. Author/Speaker's intentions, that is, the
illocutionary force and the perlocutionary intention, are of secondary importance, whereas
the interpretive determinations of readers are all the more crucial.
In my view, Miles' reading of Proverbs 1-9 is of interest and full of thought-
provoking ideas, yet has gone to an extreme end of the hermeneutical spectrum—that of not
reading with the author but with the reader only. In this dissertation, I will maintain my
position that the roles of author/speaker and the textual/linguistic data are not secondary to
the choices readers make for the interpretation. The illocutionary force and the
perlocutionary intention firmly constitute the meaning of the text/discourse, whereas the role
of readers, that is, the perlocutionary act, is not placed in the interpretive process but in the
Ibid., 26.
65
post-interpretive process in association with how the readers should apply what is already
interpreted. In this regard, Miles' work will not be one of the primary discussion partners.
Analytical Procedure
Having stated the methodological concerns, the actual exegetical procedure
that will be utilized in the remainder of the dissertation can now be drawn. This analytical
procedure consists of six steps and will be taken in all the following chapters that deal with
the texts of Proverbs 1-9.
1. Demarcation of the Text
First of all, the boundary of the text will be determined. For the purpose of
delimiting the text, it is significant to understand how to locate the demarcation markers that
help readers appropriately identify the textual segmentations. E. R. Wendland suggests that
the following devices in Hebrew poetry are helpful in establishing textual segmentation:
...sudden shifts in mood, mode (i.e.,. direct/indirect speech), meter, point-of-
view, person, speaker, addressee, topic, time, and deixis (or location);
formulaic utterances; exclamatory expressions, including intensifiers,
vocatives, imperatives, verbless predication, and frequently graphic imagery,
especially metaphor and metonymy; explicit mention of the name of God,
notably in compound phrases with attributive praise epithets; asyndeton;
chiasmus. . .and other unusual alterations in word order, either front shift or,
less commonly, back-shift; condensation, as realized in particular by a short,
emphatic monocolon; or expansion, e.g., a tricolon.
Ibid., 103.
Ernst R. Wendland, "The Discourse Analysis of Hebrew Poetry: A Procedural Outline," in
Discourse Perspectives on Hebrew Poetry in the Scriptures (United Bible Societies Monograph Series 7; ed.
66
The use of these markers for textual delimitation should be careful and attentive to the text
itself, as Wendland states further:
These markers operate at different levels in the discourse hierarchy and the
governing poetic arrangement, either at the beginning or at the ending of a
particular unit, to distinguish aperture and closure respectively . . . each poetic
discourse must be analyzed on its own terms and with respect to the principal
rhetorical strategy that is developed within it, in keeping with the poet's
central theme and communicative purpose. Any point in a poem ... is bound
to be significant. with regard
to the structure, content, and/or function of the
.72
composition in its totality.
Accordingly, in the following chapters of this dissertation, particular attention will be paid to
sudden shifts in mood, mode, speaker, addressee, topic, and some exclamatory expressions;
these frequently appear in the text of Proverbs 1-9 and, thereby, they should provide a sense
oftextual unity and thematic development. In each chapter, by use ofthese demarcating
markers, the text of Proverbs 1-9 will be delimited prior to its exegetical examination.
2. Identification of Speaker and Audience
In conjunction with the text delimitation, the identities of speaker and
audience of each text will also be clarified. This is necessary, since the primary goal of the
exegetical examination in this study is to grasp the pragmatic meaning of each text, that is,
the intentions of author/speaker. Who is speaking to whom is one of the most significant
Ernst R. Wendland; Reading: United Bible Societies, 1994), 13. See also Cotterell and Turner, Linguistics and
Biblical interpretation, 236-48; George H. Guthrie, "Cohesion Shifts and Stitches in Philippians," in Discourse
Analysis and Other Topics in Biblical Greek (JSNTSup 1 13; ed. Stanley E. Porter and D. A. Carson; Sheffield:
Sheffield Academic, 1995), 38-40.
72Wendland, "Discourse Analysis ofHebrew Poetry," 13-14. Italics original.
67
factors in determining how one should approach Proverbs 1-9. With the exception of Prov
1:1-7, which is a literary introduction, the identities of speakers and audience will be
identifiable. The speakers will include the father, the grandfather, and Lady Wisdom and the
audience will include the son, the sons, the simple, and all of humanity.
3. Analysis of Linguistic Data
After delimitation and identification of speakers and audience, the linguistic
data in a textual unit will be analyzed. This will consists of two steps. First, the structure and
the syntactic/semantic cohesion of the textual unit will be discussed. Second, the thematic
progressions that occur as Proverbs 1-9 moves from a text to another will be examined. For
this purpose, continuity and discontinuity between the units will also be investigated.
73
4. Analysis of Communicative Context
From the results of the foregoing steps, the pragmatic functions of the text will
be explored. In particular, the illocutionary force and the perlocutionary intention of the text
will be discussed. Furthermore, attempts will be made in order to investigate the
communicative function of the textual unit in the context of Proverbs 1-9 in its entirety.
Cf. Wendland, "Continuity and Discontinuity," 32-34.
' Ci. Guthrie, "Cohesion Shifts and Stitches in Philippians," 41-42.
74
68
The examination of functional relations between text units will help grasp how one should
understand Proverbs 1-9 as a meaningful whole.
75
5. Contribution to the Hermeneutical Paradigm
Thereafter, the way in which each textual unit contributes to the construal of a
hermeneutical paradigm will be discussed. In particular, the function each text plays in the
entire context of Proverbs 1-9 will be reviewed, with regard to how the text develops the
themes that its preceding texts have established. The interrelationship between large textual
units (Prov 1:1-7; Prov 1:3-3:35, Proverbs 4-7, and Proverbs 8-9) will shed important light
upon the way Proverbs 1 -9 produce the hermeneutical paradigm.
6. Conclusion
At the end of each chapter, a conclusion is provided, including the thesis of
the chapter and a summary of important arguments from the chapter. The necessity for the
study found in the next chapter will often be explained. The conclusions will help the readers
of this dissertation understand the contribution each chapter makes to the overall argument of
the dissertation and how each chapter is interrelated.
See van Dijk's discussion on the functional relations in discourse, i.e., both at semantic
level and at pragmatic level. Teun A. van Dijk, Studies in the Pragmatics ofDiscourse (Hague: Mounton,
1981), 265-84.
CHAPTER 3
PROV 1:1-7: AN INTERPRETIVE MAP
FOR THE BOOK OF PROVERBS
/ contend that vv. 2-4 alone sketch the text 's purpose(s).
Verse 5-6 serve as an invitation to the reader to engage this purpose.1
Timothy J. Sandoval
The purpose of this chapter is to study the first seven verses of Proverbs 1, to
examine the literary and thematic functions they play both in Proverbs 1-9 and in the rest of
the book of Proverbs. More specifically, this chapter deals with the issue of how Prov 1:1-7
sheds light on the hermeneutical role of Proverbs 1-9 as an introduction to the book of
Proverbs. Towards this purpose, this chapter first examines the views of Sandoval and
Whybray related to the interpretive tasks Prov 1:1-7 suggests. Second, this chapter
investigates the text of Prov 1 : 1-7 in terms of how this set of verses shines light on our
reading of the book of Proverbs. In particular, attention will be paid to the identities of the
implied readers of vv. 2-4 and vv. 5-6 and their respective relationships with the remainder of
the book of Proverbs. In so doing, this chapter will argue that vv. 2-4 present a purpose for
reading Proverbs 1-9, while vv. 5-6 deal with the interpretive task in Proverbs 10-29. In
essence, this chapter views Prov 1 : 1 -7 as an interpretive map for the book of Proverbs as a
whole.
Timothy J. Sandoval, "Revisiting the Prologue of Proverbs," JBL 126 (2007): 456.
69
70
Translation and Textual Notes
1 Proverbs of Solomon, son of David, king of Israel
2 to know wisdom and instruction, to understand the words of understanding;
3 to gain instruction in wise dealing, righteousness, justice, and equity;
4 to give prudence to the simple, knowledge and discretion to the young.
5 Let the wise hear and add to learning, and the discerning gain skill;
6 to understand a proverb, a parable, words of the wise, and their riddles.
7 The fear of the Lord is the beginning6 of knowledge; but fools despise wisdom and
instruction.
The term "bm (a plural construct form of btío) has a variety of meanings. Fox asserts that
attempts to find a single meaning of this term have already failed. Rather, he categorizes this term with two
meanings: (1) a trope (a word or image that symbolizes something else); (2) a saying that "has a currency
among the people." Hubbard finds five meanings in the Old Testament times: 1) mocking saying, taunt; 2)
discourse; (3) instruction (substantial lectures); (4) wisdom speech; (5) briefwords of warning or instruction,
based on experience. Longman posits that an etymological approach does not help much to reach an
understanding ofthe genre of bm. It seems better to think that this term might refer to a variety of literary
formats existing in the book of Proverbs. D. A. Hubbard, "Proverbs," ISBE 3:1013-15; Fox, Proverbs 1-9, 5455; Ted Hildebrandt, "Genre of Proverbs," in Dictionary ofthe Old Testament Wisdom, Poetry and Writings
(éd. Tremper Longman and Peter Enns; Downers Grove: IVP, 2008), 532; Longman, Proverbs, 30.
What this phrase (p??? ^CQ) means is unclear. It may refer to Proverbs 1-9 only or to the
entire book of Proverbs. For my viewpoint, see further discussions below.
The verbs f?f p3p,) in v. 5 should be regarded as jussive, considering that vv. 2-7 intend
to state the purpose statement ofthe book of Proverbs. Fox, Proverbs 1-9, 53; Roland E. Murphy, Proverbs
(WBC 22; Nashville: Thomas Nelson, 1998), 3-4; Waltke, Proverbs 1-15, 173.
I agree with Fox in rendering nrbt? a parable, i.e., an artistic epigram. It also carries an
allusive sense as it represents the reality of life. Fox, Proverbs 1-9, 63-64; Waltke, Proverbs 1-15, 180.
There are two major options for the interpretation of nwi. First, it may denote the sense of
"beginning" in a temporal sense. Second, it may express the notion of"essence." Third, it may denote the
concept of"quality." Bill T. Arnold, "IVCiO," in NIDOTTE 3:1025-28; Henri Blocher, "The Fear ofthe Lord as
the 'Principle' of Wisdom," TynBul 28 (1977): 12-15; Fox, Proverbs 1-9, 67; Longman, Proverbs, 101-2; John
W. Miller, Proverbs (Believers Church Bible Commentary; Scottdale: Herald Press, 2004), 39; S. Rattray and J.
Milgrom, 'Ti-1BiN-I," in TDOT 13:268-72; Whybray, Proverbs, 36. From a little different angle, Yoder points out
that the fear of YHWH carries the nuances of both cognition and emotion. Yoder, "The Objects of Our
Affections," 80-81.
71
Demarcation ofthe Text
Prov 1:1-7 consists of a superscription, namely, the title of the book (v. 1) and
the Prologue to the book of Proverbs (vv. 2-7). These seven verses are sharply
distinguished from the remainder of Proverbs 1-9 for the following reasons. First, as already
noted, it is not a speech. In contrast, the remainder of Proverbs 1-9 consists of speeches by
the father, grandfather, Lady Wisdom, and Lady Folly. Second, the Prologue has a unique
literary structure. One observation is that four of the seven verses (vv. 2-4 and v. 6) begin
with the combination of a preposition (b) and the infinitive construct form of a verb (JJT,
npb, "¡FID, "pn). This consecutive set of combinations is never observed elsewhere in Proverbs
1-9.8 Third, most convincingly, Prov 1:1-7 separates itself from what follows by coloring
itself as a purpose statement. The Prologue (vv. 2-6) explains the benefits the readers will
obtain as they learn "the proverbs of Solomon (??^f ^??)" in v. 1. Prov 1:1-7 should be
hence regarded as a separate literary entity.
9
Fox names Prov 1:1-7 the Prologue. Fox, Proverbs 1-9, 53. Yet, more precisely, the
Prologue should only refer to vv. 2-7 where the benefits of reading the book of Proverbs are explained.
O
Furthermore, as Fox rightly observes, "the syntax of this passage is ... without parallel in the
Bible." Fox, Proverbs 1-9, 58.
Contrary to this view, Plöger sees v. 7 as belonging to the next section, rather than connected
with vv. 1-6. Plöger, Sprüche, 13-14. However, it is most likely that v. 7 is part of the Prologue, particularly
because vv. 8-9 come with the voice of the father and should therefore be regarded as belonging to the speech
of the father, i.e., vv. 10-19.
72
Identification ofSpeaker and Audience
It does not seem feasible to precisely identify the speaker and the audience of
Prov 1:1-7, since the text does not provide any clue in this regard. Fox suggests that the
speaker of Prov 1:1-7 is the editor, or at least the transmitter. He also states that the implied
reader is the adult reader who is supposed to use the book of Proverbs for teaching
purposes.10 Yet, in my view, this interpretation is not supported by the text of Prov 1:1-7 per
se. Waltke thinks that this non-specificity of addressee in Prov 1 : 1 -7 is intentional, in that
"Solomon and/or the final editor democratizes his work to shape the national character."
Though this view of Waltke is potentially helpful, it should be acknowledged that the text
does not give any hint of democratization.
12
Instead, this paragraph establishes the identies of the implied readers of
"Solomon's proverbs" (??^ß? "^tOO), the term coined in v. 1. In fact, Provr 1:1-7 explains
the identities of the implied readers of Prov 1 :8 and onward. These identies are articulated in
two ways: first, Solomon's proverbs should be learned by the simple (D^KnS) and the young
0SÍ3). Second, they are also given for the benefits of the wise (?3?) and the discerning
f32). Yet, Prov 1:1-7 does not present any significant data with regard to a precise
identification of speaker or audience.
Fox, Proverbs 1-9, 73.
11Waltke, Proverbs 1-15, 174.
1 Rather, this dissertation will argue, later in chapters 5-6, that democratization ofaddressees
progressively takes place in Proverbs 4-8.
73
Analysis ofLinguistic Data
My analysis of Pro? 1:1-7 primarily relates to the question of how this
passage functions as a purpose statement for the following texts. In fact, scholars have often
interpreted Prov 1 :l-7 by conducting word studies on wisdom terms that appear in the text,
such as wisdom (?03?), instruction ("IOIE), prudence (????7), knowledge (G???), discretion
(????), skill (Di^Zinn), etc.13 Yet, this tendency that attends to the different meanings of
wisdom lexemes is not very helpful for expounding the question of what the purpose
statement of Prov 1:1-7 intends to teach with regard to the way the book of Proverbs should
be read. A key to answering this question, I maintain, comes from the structure of Prov 1:1-7
and the two different identities of the implied readers of Solomon's proverbs.
For this purpose, we should examine Proverbs scholarship in relationship to
how scholars have understood the purpose statement of Prov 1:1-7. In general, scholars have
analyzed Prov 1:1-7 as follows: (1) the proverbs of Solomon, phrased in v. 1, functions as a
title of the entire book of Proverbs; (2) the implied readers of the proverbs of Solomon,
namely, the book of Proverbs, are both the simple (v. 4) and the wise (v. 5). In other words,
the message of Prov 1 : 1-7 is that the entire book of Proverbs addresses both the simple and
the wise and thereby provides them with certain benefits.
14
Brown, Character in Crisis, 25-27; Fox, Proverbs 1-9, 29-43; John E. Johnson, "An
Analysis of Proverbs 1:1-7," BSac 144 (1987): 425-28.
14Richard J. Clifford, Proverbs: A Commentary (OTL; Louisville: Westminster John Knox,
1999), 34-35; Fox, Proverbs 1-9, 55, 62, 71; Fuhs, Das Buch der Sprichwörter, 38; Garrett, Proverbs, 66-67;
Paul E. Koptak, Proverbs (NIV Application Commentary; Grand Rapids: Zondervan, 2003), 58-60; Longman,
Proverbs, 93-94, 98; William McKane, Proverbs: A New Approach (Philadelphia: Westminster, 1970), 262-66;
Murphy, Proverbs, 3-5; Leo G. Perdue, Proverbs (IBC; Louisville: John Knox, 2000), 68; Plöger, Sprüche, 10;
74
Departing from this general view, Timothy J. Sandoval has recently suggested
a fresh approach to Prov 1:1-7.
His main contention is that vv. 2-4 and vv. 5-6 have
different purposes. First, vv. 2-4 sketch "the educational purpose" of the book of Proverbs.
Second, vv. 5-6, in contrast, serve as "invitations to the addressees to engage this purpose."
17
On this ground, Sandoval further argues that Prov 1:1-7 asks the simple to assume the
position of the wise and thereby take the interpretive responsibility seriously in order to deal
with the entire book of Proverbs. He argues that vv. 2-4 provide the purpose of the book of
Proverbs, and vv. 5-6 present the literary task given to the readers. This view of Sandoval has
two merits: first, it efficiently explains the peculiarity of grammatical deviation presented in
v. 5 (the two jussive verbs that discontinue a chain of infinitive construct verbs). Second, it
helpfully points out the fact that vv. 5-6 deal with a literary dimension of the book of
Proverbs. Obviously, this study of Sandoval has advanced the current scholarly notion on the
subject of Prov 1:1-7. In my view, yet, Sandoval's argument could have been further
Allen P. Ross, Proverbs (rev. ed.; Expositor's Bible Commentary 6; ed. Tremper Longman and David E.
Garland; Grand Rapids: Zondervan, 2005), 47-49; R. B. Y. Scott, Proverbs, Ecclesiastes (AB 18; Garden City:
Doubleday, 1965), 35-37; Crawford H. Toy, A Critical and Exegetical Commentary on the Book ofProverbs
(ICC; New York: Charles Scribner's Sons, 1916), 3-4, 8; Van Leeuwen, NIB, 5:32-33; Waltke, Proverbs 1-15,
173-79. Fox thinks that "the proverbs of Solomon" in v. 1 directly refers to Proverbs 1-9. Yet, argues Fox, this
phrase should also be viewed as referring to the entire book of Proverbs, because Proverbs 1-9 serves as an
introduction to the remainder of the book. Ross, on the contrary, thinks that this phrase refers to the actual
collection of individual proverbs, namely, Proverbs 10-29. Yet, he also argues that this phrase, as a
superscription, covers the entire book of Proverbs.
Sandoval, "Revisiting the Prologue," 455-73. See also Sandoval, Discourse of Wealth and
Poverty, 45-55. It is also noteworthy that Paul E. Koptak suggests a similar view as he states: "It may be that a
two-stage process of learning is envisioned in this book of Proverbs, one in which the more advanced learners
go on to tackle the harder puzzles of the proverbs . . . then this prologue also tells the reader not to skip over the
introductory chapters." Yet, he does not discuss textual evidences to support this view. Koptak, Proverbs, 61.
Sandoval, "Revisiting the Prologue," 60.
75
developed by considering the importance ofthe different identities of the readers in w. 2-4
and vv. 5-6. This ignorance of the identity issue leads him only to generically affirm that v. 5
exhorts "the addressee to assume the subject position not merely of a simple youth (v. 4) but
also of a wise and discerning person." Sandoval's view has great potential to be developed
into a model able to explain the particular structure of the book of Proverbs. Further
consideration of the differences between the reader's identity of vv. 2-4 and that of vv. 5-6
should be particularly fruitful. Then, this model could be of great assistance for delving into
the relationship between Prov 1:1-7 and Prov 1:8-9:18, with regard to the establishment of an
introductory, hermeneutical paradigm for Proverbs 10-29.
18
Another view should be mentioned here. More than a decade ago, Whybray
had already noticed the possibility that the structure of Prov 1:1-7 might shed light on the
interrelationship between different parts of the book of Proverbs. His idea is twofold: First,
what "the proverbs of Solomon" in v. 1 refers to, whether Proverbs 1-9 only or the entire
book, remains unclear. Second, though, it is likely that vv. 1-4 were given to address the
simple for the purpose of undertaking Proverbs 1-9; then v. 5 is added with the intention to
show that Proverbs 1-9 are not only for the simple but also for the wise; and v. 6 is finally
17Ibid., 66.
18For his brief discussion on Proverbs 1-9 as a hermeneutical cue for the entire book, see
Sandoval, Discourse of Wealth and Poverty, 56-57. Perdue also notices that two different groups make up the
audience of Prov 1:1-7, yet he, like Sandoval, does not heed the interrelationship between the simple and the
wise as argued in this chapter, thus concluding that "wisdom is not obtained once and for all but rather is to be
pursued, cultivated, and deepened throughout life." Perdue, Proverbs, 69-70.
76
appended in order to make Prov 1:1-7 cover other parts of the book, i.e., Proverbs 10 and
onward.
This view of Whybray is quite helpful, since it points out the fact that the
subject matter of vv. 2-5 is Proverbs 1-9, whereas that of v. 6 is Proverbs 10-29. However, I
disagree with this view, since it does not delve into the identity issue of Prov 1:1-7, with the
assumption that "the proverbs of Solomon," whatever the phrase refers to—Proverbs 1-9 or
Proverbs 1 0-29, are supposed to help both the simple and the wise simultaneously.
My own view differs from Sandoval and Whybray, as I affirm that the issue of
reader's identity needs further refinement. The following analysis of the text of Prov 1:1-7
will argue, first, that vv. 2-4 address the simple and the young, who are the readers of
Proverbs 1-9, and explains the benefits of Proverbs 1-9 for the simple, i.e., transformation of
the simple into the wise, and second, that vv. 5-6 address the wise, who have already learned
wisdom by the process presented in vv. 2-4 and have come to face the interpretive tasks of
Proverbs 10-29, and explains the benefits of Proverbs 1-9 in dealing with Proverbs 10-29.
For this purpose, we now turn to the analysis ofthe linguistic data of Prov 1:1-7.
Syntactic/Semantic Cohesion
Prov 1 : 1-7 is clearly divided into three parts: v. 1 (the title), vv. 2-6 (benefits
of the proverbs of Solomon), and v. 7 (a conclusion). Verse 1 is obviously separate from w.
2-6 as it contains a title. Verse 2-6 are a syntactically and semantically coherent unit. This is
established by at least two observations: first, each verse in vv. 2-6 begins with an infinitive
Whybray, Composition, 51-56.
77
construct verb except v. 5 (nsn'?, nnpb, nn1?, ^3H1?). Second, vv. 2-6 are packed with
wisdom lexemes (???, IDlQ, nra, ??"|», ???, ?f??, 03?, ]Ì23, nibann, ^UQ, D11OSn).
Further, v. 7 brings the passage to a conclusion, as it contains wisdom language that connects
it with w. 2-6 (???, ??3?, "IDIQ). In short, Prov 1:1-7 represents a passage that displays
syntactically and semantically cohesive features. The questions we should consider, therefore,
are twofold: how this passage explains the purpose statement and what function v. 5 plays as
it discontinues the syntactic structure of vv. 2-6.
Thematic Progression
Superscription: Proverbs ofSolomon (v. 1)
Verse 1 introduces the primary object of learning, i.e., "the proverbs of
Solomon" (??^? ^??). It is unclear whether this phrase refers to Proverbs 1-9 or the entire
book of Proverbs. Nonetheless, as we enter into the details of vv. 2-6, it will gradually
become clear that this phrase only refers to the text of Proverbs 1-9, and more specifically, to
Prov 1:8-9: 18.20
First Purpose Statement: Benefits ofSolomon 's Proverbsfor the Simple (vv. 2-4)
The next three lines, vv. 2-4, all begin with combinations of a preposition and
an infinitive construct form. It is clear that all ofthem relate to, and more precisely, modify
The fact that Prov 10: 1 comes with this phrase again strongly counters the view that the
proverbs of Solomon (jt&V ^tOO) in Prov 1:1 embraces everything in the book of Proverbs. Cf. Prov 22:17;
25:1; 30:1; 31:1.
78
"the proverbs of Solomon" (??^? ^??) in v. 1. Verses 2-4 then explain the benefits that
result from learning Solomon's proverbs. The benefits are depicted as follows: wisdom
(?f?p) and instruction ("IDIQ) in v. 2; instruction ("IDlE) in wise dealing (73&?) in v. 3,
prudence (???17), knowledge (???) and discretion (????) in v. 4. Whereas the precise
meanings of these expressions are not explicitly explained in the text, it is noticeable that
they are all associated with wisdom and therefore can be called "wisdom language." In vv. 24, these descriptions cooperatively establish the notion that the essence of the benefits of
learning Solomon's proverbs (??7? "???) is wisdom.
In keeping with the foregoing, we should also consider the identity of those
who are asked to learn in vv. 2-4. In v. 4, it is clearly stated that it is the simple (D1NnS) and
the young 0173) to whom Solomon's proverbs give wisdom.
21
Then a question legitimately
arises: who are the simple and the young? What significance do the terms D1KHD and "IIJ3
bring into the context of w. 2-4? Even though scholars usually view them as denoting "a
situation of being easily misled" or "morally neutral," it would be more helpful to let the text
clarify the meaning of these terms.
22
What can be inferred from the text is that they—the
simple and the young—lack wisdom. This is supported by two observations. First, as noted
21
On the contrary, Perdue argues that vv. 2-3 are given to the humanity in general, v. 4 to the
simple, and v. 5 to the wise. This view, I suppose, should be refuted in accordance with the fact that the nonexistence of reader's identity in vv. 2-3 does not guarantee its reader being humanity in general. My view is that
vv. 2-3 employ an elliptical device which functions to let the reader's identity appear later, i.e., in v. 4. Perdue,
Wisdom Literature, 49.
22Waltke, Proverbs 1-15, 11 1-12. See also R. Moisis, "??2," TDOT 7: 162-72; Chou-wee
Pan, "nr\S>," NIDOTTE 3:714-16; M. Saeb0, "???," TLOT 2: 1037-39.
79
above, w. 2-4 emphasize that Solomon's proverbs provide wisdom, which further implies
that the reader does not have wisdom in hand. Second, the three verbs used in vv. 2-3
(ITP, "¡?, Upb) also show that those who are addressed therein have not obtained wisdom,
since they are asked to obtain wisdom. Consequently, these two observations effectively
show that the readers, the simple and the young, do not have wisdom.
23
Hence, we should ask how vv. 2-4 function as a purpose statement for the
book of Proverbs, considering the foregoing, namely—that the proverbs of Solomon purports
to bring wisdom to the simple and the young, who do not have wisdom. To this end, it is
necessary to take note of the locations of the two terms—the simple and the young—as
readers in the book of Proverbs as a whole. The first term, the simple (D^KriS), appears five
more times (1 :22, 32; 8:5; 9:4, 16).
Four out of the five instances are found in Lady
Wisdom's speeches (1:22, 32, 8:5; 9:4), and the last one is located in Lady Folly's speech
(9:6). The second term, the young ("IW)5 is never employed again as reader's identity in the
book of Proverbs.
25
Two implications logically follow. First, it is apparent that the simple
are regarded as a primary beneficiary of the speeches of Lady Wisdom and of Lady Folly.
Second, it should be noted that all of these five cases occur within Proverbs 1-9 (1 :22, 32;
8:5; 9:4, 16), whereas the use of the simple (D^XnS) as a reader or an addressee never occurs
Koptak, Proverbs, 60.
24
The uses of the root TB in the book of Proverbs are as follows: 1:4, 22, 32; 7:7; 8:5; 9:4, 6,
16; 14:15, 18; 19:25; 21:11; 22:3; 27:12.
25
The uses of the root ")M in the book of Proverbs are as follows: 1:4; 7:7; 20:1 1; 22:6, 15;
80
in Proverbs 10-29. Therefore, it is quite likely that the simple in Prov 1 :4 refers to the reader
of Proverbs 1-9.
More precisely, the simple (D^KDS) is one of the two main identities of
addressees of the speeches in Proverbs 1-9. The other is my son 033), which also has a varied
form, sons (D^a).
27
These two terms—my son and sons—are identified as a primary
audience of all of the father's speeches in Proverbs 1-9. This leads to the point that the simple
and my son together establish the identity of those who are supposed to learn Proverbs 1-9.
28
However, their literary locations in the book of Proverbs make a significant difference.
Whereas "the simple" as learner of wisdom is used only in Proverbs 1-9, the uses of "my
son" as such occur throughout the book of Proverbs. Conclusively, it is very likely that the
simple (D 1?G)2) is an appropriate expression to refer to the identity of those who learn the
teachings of Proverbs 1-9.
This possibility, that the simple in v. 4 functions to point to the learners of
Proverbs 1-9, is effectively backed up, and even advanced, by the overall argument of
23:13; 29:15, 21.
T. Frydrych meticulously notes that the simple in v. 4 is the intended audience of the entire
book of Proverbs. According to him, the book's primary goal is "to make a wise person out of the immature."
Yet, he agrees with other scholars as to the meaning of v. 5, in the sense that it legitimately shows the book of
Proverbs is not only for the simple, "but even those already wise can learn from it." TomáS Frydrych, Living
under the Sun: Examination ofProverbs and Qoheleth (90; Leiden: Brill, 2002), 32-37, particularly see 35 and
footnote 27.
27
The uses of ^a as a vocative in the book of Proverbs are as follows: 1:8, 10, 1 5; 2: 1 ; 3: 1 ,
1 1, 21; 4:10, 20; 5:1, 20; 6:1, 3, 20; 7:1; 19:27; 23:15, 19, 26; 24:13, 21; 27:1 1. The uses ofD ¿ as vocative in
the book of Proverbs are located as follows: 4:1; 5:7; 7:24; 8:32.
-?
There is another expression used as an addressee in Lady Wisdom's speech in Proverbs 8:
81
Proverbs 1-9. The essence of the teaching of Proverbs 1-9 is certainly to urge its readers to
obtain wisdom. The addressees of Proverbs 1-9 do not have wisdom in hand. In other words,
they are urged to get wisdom. What can be drawn from these observations is remarkable: the
overall argument of Proverbs 1-9 and that of Prov 1:2-4 are strikingly similar, since both of
them address those who lack wisdom, explain to them their urgent need to get wisdom, and
finally, ask them to obtain wisdom.
Taking the previous points into consideration, I argue that Prov 1 :2-4 connects
with Proverbs 1-9 in terms of the shared identity of its learners and the similarity of their
messages. In sum, Prov 1 :2-4 shares a number of stems with Proverbs 1-9, which are not
shared with Proverbs 10-29. On this ground, it is very probable that vv. 2-4 introduces the
purpose of Proverbs 1-9, not that of the entire book of Proverbs.
In addition, if this is the case, the meaning of nb'SttJ "^UD in v. 1 eventually
becomes clear: it is very probable that this phrase refers to Proverbs 1-9, more precisely,
Prov 1:8-9:18. This is to say, given that vv. 2-4 explains what is expected in Proverbs 1-9,
the subject modified by the infinitive construct verbal forms in vv. 2-4, the "proverbs of
Solomon" (??^? *bvfà), should be understood as the text of Proverbs 1-9. The view that
this phrase refers to the entire book of Proverbs has resulted from an understanding that v. 1
functions as the superscription for the entire book of Proverbs. Yet, it is, in fact, a
superscription for Proverbs 1 -9.
29
There is no specific reason in the text of Prov 1 : 1 -7 to
humanity (D"]N "oa). For detailed discussion on this issue, see chapter 6.
29
There are other superscriptions throughout the remainder of the book of Proverbs, such as
Prov 10:1, 22:17; 24:23; 25:1, 30:1 and 31:1.
82
support the scholarly assumption that Prov 1 : 1 must be the title for the entire book. A more
careful way to interpret HtìSu "1SuQ is to understand it as a title for Proverbs 1-9,
specifically as referring to Prov 1:8-9:18.
In conclusion, our examination has attempted to show that the "proverbs of
Solomon" (Hobtí ,??f?) in Prov 1:1 refers to Proverbs 1-9; that "the simple" refers to the
learners of Proverbs 1-9 who are in lack of wisdom; and that reading Proverbs 1-9 will
provide wisdom for the simple.
Second Purpose Statement: Benefits ofSolomon 's Proverbsfor the Wise (vv. 5-6)
If vv. 2-4 function to invite the simple to read Proverbs 1-9 and thereby
become wise, what is the role of w. 5-6? I will argue below that vv. 5-6 specifically explain
the consequences of learning Proverbs 1-9. In other words, I am of the opinion that vv. 5-6
postulate that those who have obtained wisdom by learning Proverbs 1-9 will be enabled to
read, interpret, and apply the difficult proverbs in Proverbs 10-29.
First of all, it should be noted that v. 5 has a very different form, when
compared to its surrounding verses (vv. 2-4 and v. 6), which all begin with a combination of
a preposition and an infinitive construct form. Located in the middle of these verses, v. 5
begins with ajussive form (i?otfT) and ends with another (?^). This interrupts a
grammatical flow that would otherwise make a perfect parallel structure. We therefore have
to ask: why is this syntactic feature present? This peculiarity of v. 5 might be explained by
pointing out that this verse introduces another aspect to Prov 1:1-7, namely, that the wise also
83
receive benefits in learning Solomon's proverbs.
30
However, the interpretation of v. 5 is not
as simple as this. It needs further investigation, particularly in relationship with its
surrounding verses, both vv. 2-4 and v. 6.
Let us begin the examination with the observation that v. 5 gives a somewhat
different perspective on the identity of the intended readers by introducing two new terms:
the wise (?3?) and the discerning C|Î33). It is apparent that these terms indicate those who
have already obtained the capacities of wisdom, considering the etymological affinity that
the wise (?3?) comes with the connotation of being wise.
31
If this is so, the readers implied
in v. 5 are different from, and even incompatible with, those implied in vv. 2-4, the simple
and the young, since the former has wisdom but the latter does not. Then, what do the wise
and the discerning indicate in the context of the book of Proverbs? In my view, it seems
probable that they refer to the readers of Proverbs 10-29. Examination of Prov 1:8-9:18
immediately shows that the wise (?3?) and the discerning QÌ33) do not reappear after Prov
1 :5 as learners of wisdom.
32
Throughout Proverbs 1-9, the readers only consist of either "the
simple" or "my son/son(s)" or "humanity," yet are never called or regarded as wise. More
Cf. Clifford, Proverbs, 35; Fox, Proverbs 1-9, 62; Longman, Proverbs, 98; Perdue,
Proverbs, 72-73; Toy, Proverbs, 8.
31
For a discussion on the meaning of DDn both in a wide context of the Old Testament and in
that of the book of Proverbs, see Frydrych, Living under the Sun, 25-28. 1 am in agreement with his notion that
03? "does not designate a person with just any skill, but someone who lives according to the principles
expressed in the book, and has an understanding of the consequences of human actions that agree with the
book's perspective."
32
In fact, the wise (?3?) is used just at one location: Prov 9:8-9, where it is stated that the
wise (?3?) will still gain learning yet the scoffer will not. Yet, it should be noted that DDn is not used as an
84
precisely, the addressees in Proverbs 1-9 are never determined as wise or foolish. Instead,
Proverbs 1-9 unwaveringly maintain that its readers are neither wise nor foolish yet are only
simple, young, and immature. These observations legitimately warrant that readers implied in
Prov 1 :5-6—the wise (?3?) and the discerning (]Ì23)—are not the intended readers of
Proverbs 1-9.
This leads us to the investigation of Proverbs 10-29 to see if the wise and the
discerning are employed as intended readers therein. In fact, a careful reading of Proverbs
10-29 suggests that the readers in Proverbs 10-29 are regarded as either wise or foolish. If the
readers are wise, they will get good results. If not, they will experience negative outcome.
For instance, this wise-or-foolish identity of readers is quite obvious in the first verse of
Proverbs 10-29. Prov 10:1 reads:
:1?? n:m ^OS pi 3XTtEUT 03? p 10:1
•
:
I ··
t
- - :
t t
I ··
A wise son makes (his) father glad; a foolish son is a sorrow to his mother.
This is to say, the wise and the foolish are the primary identities of readers of Proverbs 10-29.
Therefore, in conjunction with the above observations, it seems probable that the wise (D^n)
in Prov 1:5 specifically refers to an identity of readers of Proverbs 10-29, particularly those
who have chosen the way of wisdom, after learning Proverbs 1-9.
Then, with the identity of the wise established, it is now necessary to explore
the relationship between vv. 2-4 and v. 5. At this point, I argue for the possibility that vv. 2-4
and v. 5 may present two consecutive stages through which the simple are transformed into
identity of those who are asked to learn wisdom.
85
the wise. First, vv. 2-4 establish the first stage in which the simple are supposed to obtain
wisdom by learning Proverbs 1-9. Thereafter, v. 5 presents the next stage designed for those
who have the right of being called the wise, since they have successfully gone through the
learning process of Proverbs 1-9, i.e., the learning process sketched in vv. 2-4. In this second
stage, the wise still need to listen to the proverbs of Solomon, in order to add to learning and
gain skills. The particular jussive verbs (Î7QŒT, ripp"1) in v. 5, which discontinue the
grammatical flow of the infinitive construct verbs in vv. 2-6, appear to be employed to
present this new aspect, i.e., that of a new phase of benefits for learning the proverbs of
Solomon.
Subsequently, v. 6 follows, to further clarify what has been said in v. 5—to
give full details with regard to what is expected in this second stage initiated in v. 5. Several
points should be mentioned. First, v. 6 relates to both v. 1 and v. 5. On the one hand, v. 6
associates itself with v. 1, since the infinitive construct CpSH1?) certainly functions to modify
"the proverbs of Solomon (Hb'^Ç "^Q)" in v. 1, indicating that it is the proverbs of
Solomon that purport to help the wise to understand a proverb, a parable, the words of the
wise and their riddles. On the other hand, v. 6 also maintains a close relationship with v. 5, in
the sense that the wise, of v. 5, functions as an object ofthe verb in v. 6 Cpan4?). Succinctly
paraphrased, v. 6 posits that the proverbs of Solomon enable the wise to understand a proverb,
a parable, the words of the wise and their riddles.
Second, then, the meaning of the four Hebrew terms in v. 6 is significant: "a
proverb (bun), a parable (HS^Q), the words of the wise (CQDn "HSl) and their riddles
86
(?G???)." Although their meanings have been the subject of continuing debate and remain
somewhat unclear, scholars have gradually come to notice the common ground shared by
these lexemes: the opaqueness of proverbs, that is, the interpretive need of individual
proverbs.
33
In this regard, Fox suggests:
The hermeneutical problem in discovering enigmas is severe, for there is no
limit to the number of proverbs that can be applied to something beyond the
obvious.... The author of the Prologue is asserting the importance of enigmas
in the book of Proverbs because wisdom includes the prestigious realm of the
esoteric, and he wants us to know that Proverbs, too, hold this sort of
wisdom.
Van Leeuwen also comments on the "riddle" as he thinks it "refers to any puzzling, thoughtprovoking utterance and to the mental effort required to use proverbs rightly."
35
Concerning
these various wordings, Longman finds them coming with "an element of ambiguity."
The
second term, "a parable" (H^bQ), and the fourth, "their riddles" (DHTn), seem to suggest
the interpretive difficulty pertinent to the literary genre of Proverbs.
37
33
Sandoval points out that these terms function to emphasize "the figurative and literary
qualities" of the book of Proverbs. Sandoval, Discourse of Wealth and Poverty, 52-55; Sandoval, "Revisiting
the Prologue," 469. See also Longman, Proverbs, 99; Sandoval, Discourse of Wealth and Poverty; Waltke,
Proverbs 1-15, 180; Whybray, Proverbs, 34. See also V. Hamp, "???" TDOT 4:320-23; Gerald Wilson,
"???" NIDOTTE 2:107-108. nir'rp occurs once more in the Old Testament (Hab 2:6), leaving its precise
meaning uncertain. Cf. Fox, Proverbs 1-9, 64-65.
34
35
Fox, Proverbs 1-9, 66.
Van Leeuwen, NIB, 5:33.
Longman, Proverbs, 100.
37
It seems feasible to view that the second wording (n^Sp) and the fourth (HlTt) modify the
first (byn) and the third (0"1OSn "nai) respectively for the purpose of clarification. To put it another way, they
87
This leads to a significant question: what do these four words refer to in the
book of Proverbs? My contention is that they refer to the individualproverbs in Proverbs 1029 in agreement with Whybray.
38
Two supporting arguments also deserve mention. First,
they cannot refer to Proverbs 1-9, on the ground that the grammatical dependence of v. 6
upon v. 1 indicates that the proverbs of Solomon (???f "1^E) in v. 1, which I believe is
Proverbs 1-9, is the source for help in understanding a proverb (^UQ), a parable (n^u), the
words of the wise (??^? "'"12'I) and their riddles (?G???). Since Proverbs 1-9 serve as a
tool or as a helping guide for understanding these four types of wordings, the literary range to
which they belong cannot overlap with Proverbs 1-9 themselves. Second, the difficulty or the
opaqueness of interpretation is predominantly observed in Proverbs 10-29, where all sorts of
interpretive issues are intermixed together, as already expounded in chapter 1. Proverbs 1-9,
on the contrary, do not have these types of interpretive issues. Therefore, it is very probable
that the four Hebrew terms in v. 6 suggest the difficulty of interpretation which arises in the
individual proverbs of Proverbs 10-29.
With these observations, we return to the suggested possibility that v. 5
presents the second stage designed for those who have successfully gone through the process
described in vv. 2-4, i.e., the process of learning Proverbs 1-9. What has just been observed
concerning v. 6 is that the second stage is filled with interpretive difficulties that are
particularly pertinent to Proverbs 10-29. This observation perfectly matches the point that the
implicitly present an idea that a proverb and the words of the wise are ambiguous.
38
Whybray suggests that v. 6 might refer to Proverbs 1 0-29 and specifically that riddle in v. 6
might indicate a sort of proverb in Proverbs 10-29. Whybray, Composition, 55.
88
readers implied in v. 5, the wise and the discerning, are very probably the intended readers of
Proverbs 10-29.
Consequently, it is my contention that vv. 5-6 work together in describing the
second stage that follows the first stage depicted in vv. 2-4. First, this second stage is only for
the wise. To enter this second stage, one is required to finish the first one (vv. 2-4 or
Proverbs 1-9) and thereby become wise. Second, the primary task in this second stage is to
engage with the interpretive difficulty of individual proverbs in Proverbs 1 0-29. Only the
wise will be able to successfully accomplish this task. Third, to this end, one needs to
continuously listen to Proverbs 1-9, which will provide the additional learning and skills that
will help the wise to accomplish the task. All of these points can be summarized in a table as
follows:
Table 1 : Comparison between the Two Stages Presented in Prov 1 :2-6
First stage (vv. 2-4)
Second stage (vv. 5-6)
Addressees
The simple,
(or Intended Readers)
who have no wisdom
who have obtained wisdom
The wise,
by learning Proverbs 1-9
Purpose
To transform the simple
To help the wise
into the wise
deal with Proverbs 10-29
Characteristic of the Stage
Prerequisite course for
Dealing with Interpretive difficulties
Proverbs 10-29
in Proverbs 1 0-29
In sum, vv. 2-6 in its entirety presents two different roles that Proverbs 1-9,
namely, "the proverbs of Solomon" in v. 1 , play. First, as proposed in vv. 2-4, it gives
wisdom to the simple, i.e., the unwise people, and thereby transforms them into the wise.
89
This process of transformation takes place when the simple read through Prov 1:8-9:18.
Second, as viewed in vv. 5-6, Proverbs 1-9 also help the wise, who have gone through
Proverbs 1-9 and have obtained wisdom, to deal with the difficult interpretive task residing in
the individual proverbs in Proverbs 10-29. Through this second stage, the wise will add to
their learning and obtain skills required for this purpose. Vv. 2-4 and vv. 5-6 specify two
consecutive steps, each of which explains the expected tasks in Proverbs 1-9 and Proverbs
10-29 respectively.
Conclusion: The Fear ofthe Lord and the Foolish (v. 7)
Finally, v. 7 brings Prov 1 :l-7 to a conclusion. It presents a couple of issues.
First, it posits that the fear of YHWH (G?G? ???) is the beginning of knowledge. Assuming
that knowledge and wisdom belong to the same semantic realm, it should be noted that the
fear of YHWH is understood here as the most significant means to obtain wisdom. The
meaning of the Hebrew word, GG??"? (beginning) is ambiguous in v. 7 and will remain as
such until we reach the end of Proverbs 1-9.
39
In fact, Proverbs 1-9 in its entirety can be seen
as a journey to figure out what it means that "the fear of YHWH" is the G???"? of wisdom.
As Waltke and Weeks point out, the temporal sense of the Hebrew word ?7?G1 in Prov 9:10
eventually will resolve the ambiguity of G??'?"! that might mean temporal beginning, essence,
For the major options of its meaning, see the textual notes on v. 7 above.
90
or quality.
In this sense, the ambiguity in Prov 1 :7 is intentional, which encourages readers
to set out a journey to get involved in the process of clarifying, or deciphering, the meaning
of Prov 1:7 throughout their reading of Proverbs 1-9. Therefore, it can be concluded that
Prov 1:7 presents a summary statement of Proverbs 1-9, not fully stated, yet ciphered in the
form of a proverb. In itself, Prov 1:7 is a proverb that is in need of interpretation, as just
shown in vv. 5-6.
Next, the second colon of v. 7 postulates that the fools (D',i?',,]N) despise
wisdom and instruction. It is obvious that the foolish here is an antonym of the wise (Q 3?) in
v. 5, for the foolish are characterized by despising wisdom (HQpn). Therefore, it is likely that
the second colon of v. 7 describes the fate of those who remain unwise after reading Proverbs
1-9, i.e., the process that vv. 2-4 describe. Not to become wise after listening to Proverbs 1-9
means to become foolish.
In sum, the first colon of v. 7 provides a summary statement of Proverbs 1-9,
which should be fully engaged with throughout reading Proverbs 1-9, and the second shows
the result of rejecting the suggestions of Proverbs 1-9.
40
Waltke, Proverbs 1-15, 181; Stuart Weeks, Instruction and Imagery in Proverbs 1-9
(Oxford: Oxford University Press, 2007), 118-19.
41
In addition, Prov 1 :7 makes a good comparison with Prov 9: 1 0, in the sense that the first
colons are similar to each other yet the second ones are quite different. This is because Prov 9: 10 is located in
the concluding part of Proverbs 1-9 and thereby brings Prov 1 :7 to an end. In other words, the second colon of
Prov 9:10 gives the essence of the conclusion of Proverbs 1-9, where it is only implicitly described in Prov 1:7.
91
Analysis ofCommunicative Context
In Prov 1:1-7, it is not easy to find communicative intention which directly
comes out of the text, since Prov 1:1-7 itself is not a speech but a collection of purpose
statements. Nonetheless, it is also possible and even useful to think of the intention that exists
in the text when the messages of Prov 1:1-7 are integrated. For this purpose, let us summarize
the arguments of Prov 1:1-7: First, Prov 1:8-9:18 will bring wisdom, instruction, and
knowledge to the simple (vv. 2-4). Second, those who get wisdom through Prov 1 :8-9: 1 8 will
be called the wise/the discerning. As a result, they will be able to handle the difficult
proverbs and riddles in the following chapters of the book of Proverbs, and eventually will
gain more learning (vv. 5-6). Third, a conclusion thereby follows: GGf?"? of this wisdom is
thefear of YHWH, yet there are still those who reject this wisdom.
What would be the intentions that can be drawn from these summaries?
Having considered all points above, it is highly probable that the illocutionaryforce of Prov
1:1-7 is to prepare the readers of Proverbs for their reading of the respective parts of the
book of Proverbs. The perlocutionary intention is that, when reading the remainder of the
book of Proverbs, the reader should accomplish the goals explained in w. 2-6. In sum, Prov
1:1-7 intends to announce beforehand what to expect both in Proverbs 1-9 and Proverbs 1029.
Hermenéutica! Paradigm
All the foregoing arguments suggest that Prov 1:1-7 intends to present a twostep strategyfor reading the book ofProverbs. Therefore, it should be concluded that Prov
92
1:1-7 purports to teach that Proverbs 1-9 function as an introduction to Proverbs 10-29.
Without mastering Proverbs 1-9, one is not able to enter the world of Proverbs 10-29.
Accordingly, a couple of sub-theses are established. First, Prov 1:1-7 serves as an
introduction to Proverbs 1-9. Second, Proverbs 1-9 purport to establish a hermeneutical
paradigm for the interpretation of Proverbs 10-29.
42
Conclusion
In this chapter, an attempt has been made to argue the thesis that Prov 1:1-6
establishes a two step strategy for reading the book of Proverbs. The first step is to go
through Proverbs 1-9 in order to obtain wisdom, and the second is to thereafter get involved
with Proverbs 10-29 in keeping with the wisdom taught in Proverbs 1-9. This proposal is
supported by observations that the simple in v. 4 mainly connects with the audience/readers
of Prov 1:8-9:18 while the wise in v. 5 refers to the readers of the individual proverbs in the
remainder of the book of Proverbs, namely Proverbs 10-29. Put simply, "the proverbs of
Solomon (??^? "1SuU)," the phrase given in v. 1 and referring to Proverbs 1-9, serves as a
prerequisite coursework for interpreting Proverbs 10-29. In this sense, it should be stated that
Prov 1:1-7 serves both Proverbs 1-9 and Proverbs 10-29, as it asserts that Proverbs 1-9
function to equip the readers with the hermeneutical ability needed to navigate the world of
Proverbs 10-29.
Fox has much in common with this conclusion, when he states: "the author of the Prologue
is thus reinterpreting the book by describing its contexts and goals in new terms and from a new perspective....
The Prologue alone regards the interpretation ofproverbs and enigmas as goal in itself or views proverbs as an
object of explication." Yet, he does not see this two-fold structure of Prov 1:1-7, instead believing that it is
93
Furthermore, Prov 1 :7a provides the summary statement of the teaching of
Proverbs 1-9, "the fear of YHWH," to be fully understood as one reads through Prov 1 :89:18, followed Prov 1 :7b that explains the assured result of not choosing wisdom after
reading Proverbs 1-9: one will become foolish. The fact that Prov 1 :7 does not fully describe
what the fear of YHWH means is significant, in the sense that this verse instead invites the
readers of the book of Proverbs to the teachings of Prov 1 :8-9:18. In other words, the textual
world of Prov 1 :8-9:18 will provide the readers a set of important implications which they
must understand in order to obtain the ability necessary for the interpretive engagement with
the individual proverbs in Proverbs 10-29.
In conclusion, having learned the message of Prov 1:1-7, readers are supposed
to know the purpose and the summary statement of Prov 1:8-9:18. Prov 1:1-7 invites them to
keep this purpose in mind when they begin the process of obtaining wisdom in Prov 1:8-9:18
and thereby the ability to interpret the individual proverbs in Proverbs 10-29. Otherwise, they
will be unquestionably transformed into the fool and will indeed fail as soon as they enter the
interpretive world of Proverb 10-29. Having learned this interpretive map for the book of
Proverbs, readers are now ready to enter the world of Prov 1:8-9:18.
generally designed for the entire book of Proverbs. Fox, Proverbs 1-9, 76.
CHAPTER 4
PROV 1:8-3:35: A TOPICAL SUMMARY AND
ITS HERMENEUTICAL ASSUMPTIONS
In der Komposition der Lehrredenfindet sich weit vorn das Lehrprogramm (2,1-22).
Arndt Meinhold
The goal of this chapter is to examine Prov 1 :8-3:35. At the heart of its
argument is the question of what role this literary pericope plays within Proverbs 1-9 to make
it serve as an introduction to the rest of the book of Proverbs. First, this chapter argues that
Prov 1:8-3:35 presents a topical summary, which contains all the themes that will fully be
developed in Proverbs 4-9. Prov 1:8-3:35 in itself appears to be sufficient as an introduction
to Proverbs 10-29. Then, a question is legitimately raised with regard to the purpose of
adding Proverbs 4-9 to Prov 1 :8-3:35. Simply put, Prov 1 :8-3:35 as a topical summary invites
us to investigate the editorial intent of Proverbs 4-9 in the context of Proverbs 1-9.
Second, the examination of the themes in Prov 1:8-3:35 will show that the
argument of Prov 1 :8-3:35 is supportive of the deed-consequence nexus, in the sense that one
will receive blessings if one makes a right decision. More specifically, in Prov 1:8-3:35 it is
assumed that it is not hard to make a right choice—to choose Wisdom and fear YHWH. A
couple of exceptions are present, yet they do not change the general argument of Prov 1:83:35 and should therefore be viewed as functioning to thematically connect Prov 1 : 8-3:3 5
Meinhold, Sprüche, 43.
94
95
with Proverbs 4-9. The epistemological viewpoint of Prov 1 : 8-3:3 5—it is easy to recognize
and choose Wisdom—strongly affirms the deed-consequence nexus. This point is in sharp
contrast to the epistemological difficulty shown in Proverbs 4-7, as examined in the next
chapter of this dissertation. Overall, this chapter investigates the hermeneutical tenet of Prov
1 :8-3:35 with two concerns—its literary placement as a topical summary and its
epistemological viewpoint in relation to the deed-consequence nexus.
Demarcation ofthe Text
Although scholars have suggested different views with regard to the detailed
literary structure of Proverbs 1-9, it is also possible to draw a general agreement in terms of
its macro-structure. For example, Waltke and Fox suggest the following analyses:
Table 2: Structure Analyses of Proverbs 1-9 (Fox and Waltke)
Fox
(Prologue, Ten Lectures, and Five Interludes)
Prologue 1:1-7
Lecture I 1:8-19
Interlude A 1:20-33
Lecture II 2:1-22
Lecture III 3:1-12
Interlude II 3:13-20
Lecture IV 3:21-35
Lecture V 4:1-9
Lecture VI 4:10-19
Lecture VII 4:20-27
Lecture VIII 5:1-23
Interlude C 6:1-19
Lecture IX 6:20-35
Lecture X 7:1-27
Interlude D 8:1-36
Interlude E 9:1-18
Waltke
(Preamble, Ten Lectures, Two Interludes, and Epilogue)
Preamble with Title 1:1-7
Lecture I 1:8-19
Interlude I 1:20-33
Lecture II 2:1-22
Lecture III 3:1-12
Lecture IV 3:13-35
Lecture V 4:1-9
Lecture VI 4:10-19
Lecture VII 4:20-27
Lecture VIII 5:1-23
Appendix 6:1-19
Lecture IX 6:20-35
Lecture V 7:1-27
Interlude 8:1-27
Epilogue 9:1-18
'Fox, Proverbs 1-9, 43-47; Waltke, Proverbs 1-15, 10-13.
96
The similarity in demarcating literary sections is remarkable. The only difference is that Fox
divides Prov 3:13-35 into two sections (vv. 13-20 and vv. 21-35) whereas Waltke does not do
so. Other scholars' analyses are similar. This effectively indicates that the literary flow of
Proverbs 1-9 at a macro-level is very clear. In this sense, the demarcation of Prov 1 :8-3:35 in
fact does not bring any serious problem. It should be understood as follows: 1 :8-19; 1 :20-33;
2:1-22; 3:1-12; 3:13-20; 3:21-35. Some issues involved in the structure of Prov 3:21-25 will
be discussed in due course.
Of more significance for the interpretation of Prov 1:8-3:35 in terms of
literary structure is how to determine the thematic flow of literary sections. It has been
suggested that Proverbs 2 has a significant role in the thematic flow of Proverbs 1-9, as it can
be seen as a topical summary that will be fully articulated in later chapters, i.e., Proverbs 3-9.
Skehan postulates that the literary structure of Proverbs 2 precisely corresponds to the
thematic progression of the following chapters, particularly Proverbs 3-7. Though insightful,
his analysis of texts has been refuted in scholarship due to his numerous deletions and
rearrangements. However, the idea that Proverbs 2 sheds light on the thematic progression of
later chapters should be evaluated seriously, since a good number of scholars have followed
this path. For example, Meinhold views Proverbs 2 as a Lehrprogramm that contains four
themes developed in the same sequence in Proverbs 3-7 with the exceptions of Prov 3:13-20
Clifford, Proverbs, 1-2; Longman, Proverbs, 37-38; Meinhold, Sprüche, 1:43-46; Whybray,
Composition, 12-13.
4Patrick W. Skehan, "The Seven Columns of Wisdom's House in Proverbs 1-9," CBQ 9
(1947): 190-98. See also Patrick W. Skehan, "Wisdom's House," CBQ29 (1967): 468-86.
97
and 6:1-19. R. B. Y. Scott also thinks that the purpose of Prov 2 is "programmatic" for the
remainder of Proverbs 1-9. Clifford avows that Proverbs 1-2 establish an "interpretive
system" which introduces all the actors and topics that will be detailed in Proverbs 3-9, with
the assertion that no new themes or actors appears thereafter, namely in Proverbs 3-9. R. E.
Murphy, O. Plöger, C. Maier, Nancy N. H. Tan also acknowledge the program-likeness of
Proverbs 2. In particular, CS. Abbuhl has written her doctoral dissertation on this topic
and concludes that Proverbs 2 epitomizes what is coming in next chapters, namely, Proverbs
3-9. She states:
Proverbs 2 functions as an 'index' or 'topical summary' of the sub-sections in
chapters 1-9 of Proverbs... the topics of chapters are elaborated upon in the
rest of chapters 1-9 in the order they are found in chapter 2, apart from 6:1-23,
a passage seen as misplaced or enigmatic with regard to its contents by most
scholars.
In the same vein, Waltke sees Proverbs 3-7 as consecutive developments of the themes
described in Proverbs 2.
More precisely, Waltke thinks that Proverbs 3-9 keep
Meinhold, Sprüche, 43, 62.
Scott, Proverbs, 43.
7
g
Clifford, Proverbs, 3.
Maier, Fremde Frau, 102; Murphy, Proverbs, 14; Murphy, Tree ofLife, 17; Plöger, Sprüche,
5; Nancy Nam Hoon Tan, The 'Foreignness' ofthe Foreign Woman in Proverbs 1-9: A Study ofthe Origin and
Development ofa Biblical Motif(BZAW 381 ; Berlin: Walter de Gruyter, 2004), 82-83.
9
Catherine S. Abbuhl, "Proverbs Chapter 2: A Canon-contextual Reading" (Ph.D. diss.,
Emmanuel College and the University of Toronto, 2006), 207-8.
Waltke, Proverbs 1-15, 238, 305.
98
reinterpreting and developing the themes of Proverbs 2. S. Weeks, from a little different
angle, suggests that Proverb 2 and Proverbs 4 are summarizing chapters. According to him,
between these two chapters, Prov 3:5-10 and Prov 3:25-32 are placed as "two series of
sayings that embody his [the writer's] own summary of proper instruction."
An implication of this programmatic nature of Proverbs 2 is that, for the
purpose of structuring Proverbs 1-9, Proverbs 2 and Proverbs 3 should be separately
understood, that is to say, Proverbs 3 should be grouped with its following chapters rather
than with Proverbs 2. However, in my view, there are other points of evidence that favor
another direction. Hence, this chapter will argue that Prov 1 : 8-3:3 5 should be considered as
one unified literary entity and will conclude that Prov 1 :8-3:35 in its entirety serves as a
topical summary, not only Proverbs 2 or Proverbs 1-2, which eventually leads to an
important hermeneutical insight. All the following analyses will be integrated for this
purpose at the end of this chapter.
The demarcated texts in Prov 1:8-3:35 are then as follows:
Prov 1:8-19
Prov 1:20-33
Prov 2:1-22
Assured Result of Following a Wrong Way
Assured Result of Not Choosing Wisdom
Persuasive Remarks for Choosing Wisdom
12
Wisdom and YHWH
Prov 3:13-20 Benefits and Characteristics of Wisdom
Prov 3:21-35 Wisdom and Neighbors
Prov 3:1-12
Weeks, Instruction and Imagery, 100.
12
An issue that should briefly be addressed is whether Prov 1 :8-9 should be interpreted in
connection with Prov 1:10-19. The problem is that the forms and contents of the two pericopes look different.
However, Clifford aptly points out the feasibility that vv. 8-9 function as an introduction to vv. 10-19. Waltke
also finds acceptable the literary unity of vv. 8-19. Clifford, Proverbs, 58; Waltke, Proverbs 1-15, 185-86.
99
Prov 1:8-19
Translation and Textual Notes
8 Hear, my son, your father's instruction, and do not forsake not your mother's teaching,
9 for they are a graceful garland for your head and pendants for your neck.
10 My son, if sinners attempt to make you simple , do not consent.
11 If they say, "Come with us, let us lie in wait for blood; let us ambush the innocent without
reason;
12p let us swallow them alive like Sheol, and whole, like those who go
down to the pit;
14
let us find all precious goods, let us fill our houses with plunder;
14 throw in your lot among us; we will all have one purse."
15 my son, do not walk in the way with them; hold back your foot from their paths,
16 for their feet run to evil, and they make haste to shed blood.
17 For in vain is a net spread in the sight of any bird,
18 but these men lie in wait for their own blood; they ambush their own lives.
19 Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its
owners.
Identification of Speaker and Audience
The identities of speaker and audience in this section are evident. The identity
of speaker includes both the father and the mother as clearly mentioned in v. 8: ^3K "10173
13MoSt English translations render ??? as "to entice" (ESV, NASB, NIV, NRSV, RSV,
NJPS). Differing from this view, I suggest that it should be translated more faithfully to its etymological
meaning, as "to make simple," in consideration of its immediate literary context, i.e., in v. 4 where D1Nn? is
translated as the simple. For modal uses of non-perfective, see GKC §107m; IBHS §31.4; Joüon §1 131-n.
14
A contextually sensitive translation of the two first person imperfect verbs in v. 13 would
be "let us find" and "let us fill" rather than "we shall (or will) find" and "we shall (or will) fill" as rendered in
most English translations. This cohortative nuance of the verbs stands in harmony with other first person
imperfect verbs in the preceding verses (vv. 11-12).
15,,J? is omitted in Old Greek. Waltke opts for OG; Fox holds both the MT and OG. Waltke
suggests that this portion of the original LXX represents an earlier stage of recensional process of the Hebrew
text. However, the textual evidences are not enough to make a certain judgment. Fox, Proverbs 1-9, 369;
Waltke, Proverbs 1-15, 184. For the flexibility that the LXX shows with regard to translating "my son," see
Fox, Proverbs 1-9, 368.
100
(the instruction of your father) and ^QX G??? (the teaching of your mother). As Fox rightly
notes, the voice here is not simply a male voice but a. parental voice in terms of the authority
of the teaching, though in fact it is the voice of the father, not that of the mother, that actually
speaks in the text.
The audience is called "Oil (my son), as indicated in v. 8 and v. 10, and
remains so throughout the section.
17
Clearly, the teaching in Prov 1 :8-19 is one spoken by a
father to a son.
16FoX, Proverbs 1-9, 82-83.
It is of prime significance what the relationship between the father and the son refers to in
Proverbs 1-9. This Sitz-im-Leben question has raised many proposals and discussions, represented by two
options: scribal school setting (teacher-student relationship) and family setting (father-son relationship). The
former, that the book of Proverbs was written for the courtiers in the Israelite royal government, has been
critiqued by a number of scholars such as R. E. Murphy, B. Kovacs, R. N. Whybray, S. Weeks. See B. W.
Kovacs, "Is There a Class-Ethic in Proverbs?" in Essays in Old Testament Ethics, J. Philip Hyatt in Memoriam
(ed. James L. Crenshaw and John T. Willis; New York: KTAV, 1974), 171-89; Roland E. Murphy,
"Assumptions and Problems in Old Testament Wisdom Research," CBQ 29 (1967): 101-12; Weeks, Early
Israelite Wisdom; R. N. Whybray, The Intellectual Tradition in the Old Testament (BZAW 135; Berlin: de
Gruyter, 1974). Recently scholars have suggested more balanced views. Crenshaw wisely points out that the
original setting would include all of family, court, and school. Fox suggests that the editorial intention should be
preferred to the social setting. Waltke aptly proposes that the final editor might have intended to "democratize
the book for the entire covenantal community... to be taught in godly homes." James L. Crenshaw, Studies in
Ancient Israelite Wisdom (New York: KTAV 1976), 20; Fox, Proverbs 1-9, 11; Waltke, Proverbs 1-15, 63. For
a review on this subject, see Michael V. Fox, "The Social Location of the Book of Proverbs," in Texts, Temples,
and Traditions: A Tribute to Menahem Haran (ed. Michael V. Fox, et al.; Winona Lake: Eisenbrauns, 1996),
227-39. In Proverbs 1-9, the father-son relationship is securely maintained and, furthermore, no clues are found
for the possibility of teaching in royal and/or school settings. Therefore, it is assumed hereby that the speaker
(father) and the audience (son) in Proverbs 1-9 basically refer to the educational relationship in a family setting.
For introductory discussions on the social locations of sages in Israelite wisdom literature, see the collected
essays in John G. Gammie and Leo G. Perdue, The Sage in Israel and the Ancient Near East (Winona Lake:
Eisenbrauns, 1990), 95-217.
101
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
This section consists of three parts (w. 8-9, vv. 10-14, and vv. 15-19). The
first part gives a command to keep the instruction of parents. The second is a direct citation
of the enticement of sinners. The last is the father's warning against accepting the temptation
ofjoining the way of the sinners. There are several syntactic/semantic features that make the
section a united whole. First, the first lines of the three parts begin with or contain the
vocative "my son" (v. 8, v. 10, v. 15).
18
Second, some literary links that interconnect parts of
the text into a whole are easily identified. For example, the two verbs in v. 11 (3"IN, ]S2J) are
repeated in v. 18. In the former, the sinners employ these verbs in the intent of enticing the
son into lying in wait for the innocent blood, whereas in the latter the verbs are used to
describe the fate of the sinners ending up with lying in wait for their own blood.
19
?3? is
also used twice in v. 10 and v. 17. In the former, it comes with the meaning of "without
reason," yet in the latter with "in vain."
20
This re-use in v. 17 clearly constitutes a sort of
reversion of what the sinners meant in communication with the son in v. 1 1, as it now reveals
the connotation that their evil plan turns out to be failure. Third, as Overland points out,
Paul Overland, "Literary Structure in Proverbs 1-9" (Ph.D. diss., Brandeis University,
1988), 168; Pemberton, "The Rhetoric of the Father (dissertation)," 90.
19
Franz Delitzsch, The Book ofProverbs (K&D 6; trans. M. G. Easton; Peabody:
Hendrickson, 2001), 46-47; Murphy, Proverbs, 10; Waltke, Proverbs 1-15, 196; Whybray, Proverbs, 42.
Waltke, Proverbs 1-15, 195.
102
terms related to wealth are continuously found throughout the passage such as ]? G?1? (v. 8),
WpM (v. 8), ]in (v. 13), SSu (v. 13), I>S3 (v. 19).21
When it comes to the structure ofthis passage, imperatives/cohortatives (?31?,
HZl-]NU, ?32??) in v. 11 and (^SrrSx, U3P) in v. 15 should not be ignored, as they construe
the backbone of the passage's message, supported by following motivational clauses.
22
Specifically, the three verbs in v. 11 introduce the words of sinners so as to move the son into
the evil way, yet the verbs in v. 15 attempt to encourage the son to reject that way. Verse 1 1
and v. 15 are respectively followed by other verbs describing the details of evil plan (w. 1214) and providing reasons for rejecting it (vv. 16-19). In this regard, the structure of the
passage can succinctly be analyzed as follows:
8-9
Command to keep the parents' instruction
10-14
Enticement of sinners
15-19
Command to reject the enticement of sinners
Thematic Progression
Prov 1:8-19 is in fact the first passage, if Pro? 1:1-7 is excluded, in Proverbs
1-9. For this very reason, it is not surprising that a set of new themes is introduced
throughout it. Therefore, we will only focus upon what themes are being set up herein, rather
Overland, "Literary Structure," 169.
Cf. McKane, Proverbs, 267.
103
than upon their intertextual connections or thematic developments which will be sought in
later chapters.
Deuteronomic Language in vv. 8-9
To begin with, the relationship of vv. 8-9 with Egyptian literature and the
book of Deuteronomy should be discussed, though briefly.
23
Kayatz suggests that the image
of garland and pendants in v. 9 has direct relationship with Egyptian practices which
symbolize concepts like victory, vindication, prosperity, eternal life, and so forth.
Waltke,
though generally accepting the interpretive clues obtained from this comparison, cautiously
states that the symbolic force present in the book of Proverbs is much stronger than in
Egyptian instructions.
Fox rejects Kayatz's interpretation on the basis that the garland and
pendant pictured in Proverbs are quite different from those in Egyptian instructions.
The
relationship with Deuteronomy carries much heavier weight, as v. 8 comes with a package of
"Deuteronomic" in this study is used in a limited sense to refer to the characteristics
pertaining to the book of Deuteronomy, not to the technical expression, "Deuteronomistic history or traditions."
For an understanding of these terms in the academic guild, see Antony F. Campbell and Mark A. O'Brien,
Unfolding the Deuteronomistic History: Origins, Upgrades, Present Tex? (Minneapolis: Fortress, 2000), 1-37;
Gary N. Knoppers and J. Gordon McConville, eds., Reconsidering Israel andJudah: Recent Studies on the
Deuteronomistic History (Sources for Biblical and Theological Study 8; Winona Lake: Eisenbrauns, 2000), 11 10. ; A. D. H. Mayes, The Story ofIsrael between Settlement and Exile: A Redactional Study ofthe
Deuteronomistic History (London: SCM, 1983), 1-21; J. Gordon McConville, Deuteronomy (Apollos Old
Testament Commentary 5; Leicester: Apollos, 2002), 21-33.
24
Christa Kayatz, Studien zu Proverbien 1-9. Eineform- und motivgeschichtliche
Untersuchung unter Einbeziehung äyptischen Vergleichsmaterials (WMANT 22; Neukirchen-Vluyn:
Neukirchener, 1966), 107-18.
25Waltke, Proverbs 1-15, 187-88.
Fox, Proverbs 1-9, 84-85.
104
a command to listen, a vocative to call sons, and the father's teaching of Torah for his sons.
This immediately reminds the reader of the teachings in Deuteronomy such as Deut 6:1-9.
Whether the Deuteronomic influence or relationship with Deuteronomy should be detected
here is highly debatable. Attempts to interconnect Deuteronomy and Wisdom literature have
been revived recently. For example, Moshe Weinfeld has sought to argue for the dependency
of Deuteronomy upon Wisdom literature.
wisdom and law in the Old Testament.
28
27
Joseph Blenkinsopp also finds intermix of
Stuart Weeks argues that at the heart of Proverbs 1 -
9 is the theme of internalization of the Law.
29
W. Brown particularly proposes the active
relationship between these two realms and concludes that "torà in Proverbs and torà in
Deuteronomy share much in common with respect to content and coverage."
30
Another
aspect that reminds the reader of a close affiliation with Deuteronomy is the father-son
Moshe Weinfeld, Deuteronomy and the Deuteronomic School (Winona Lake: Eisenbrauns,
1992), 244-319.
28
Joseph Blenkinsopp, Wisdom and Law in the Old Testament: The Ordering ofLife in Israel
and Early Judaism (Oxford Bible Series; Oxford: Oxford University Press, 1983).
29
30
Weeks, Instruction and Imagery, 96-127.
William P. Brown, "The Law and the Sages: A Reexamination of Torà in Proverbs," in
Constituting the Community: Studies on the Polity ofAncient Israel in Honor ofS. Dean McBride Jr. (ed. John
T. Strong and Steven S. Tuell; Winona Lake: Eisenbrauns, 2005), 251-80. For the above quotation, see 278. For
more detailed review in this regard, see Phillip R. Callaway, "Deut 21:18-21: Proverbial Wisdom and Law,"
JBL 103 (1984): 341-52. See also Paul Overland, "Did the Sage Draw from the Shema? A Study of Proverbs
3:1-12," CBQ 62 (2000): 425, n.6. For more general discussions in favor of this review, see Dell, Book of
Proverbs. See also the collected essays in John Day et al., eds., Wisdom in Israel: Essays in Honor ofJ. A.
Emerton (Cambridge: Cambridge University Press, 1995), 94-169. See also G. T. Sheppard's study which
understands wisdom as a hermeneutical construct to interpret the Torah in the post-exilic era. Gerald T.
Sheppard, Wisdom as a Hermeneutical Construct (BZAW 151 ; Berlin: Walter de Gruyter, 1980). For the
opposite view that discredits the connections between wisdom and law, see Clifford, Proverbs, 5; Crenshaw,
Old Testament Wisdom, 21 .
105
relationship in an educational context.
The father's call, "my son," in v. 8 is clearly
reminiscent of Deut 6:6-9. However, though Prov 1:8-9 appears to provide this literary and
theological interconnectedness with Deuteronomy, this issue cannot be definitively
concluded in vv. 8-9, since the theme of listening, the language of garland/pendants, and
Torah, will be further developed in the following passages in Proverbs 1 -9 in association
with many other non-Deuteronomic themes such as Creation or the Strange Woman.
My view at this outset is that Torah in Proverbs 1-9 should not be understood
as referential to the Torah of the Pentateuch but as carrying allusive thematic force and
thereby undergoes the process of redefinition, which will be explained when the relevant
passages are dealt with below.
32
At any rate, it is clear that the primary role of vv. 8-9 is to
introduce what is to follow: vv. 10-19.
33
Verses 8-9 state that the son should listen to the
father in a positive way, which is re-described in a negative way in vv. 10-19 as a warning
against the pitfall of getting trapped in the way of evil men.
For the topic of father-son relationship in Proverbs, see William P. Brown, "To Discipline
without Destruction: The Multifaceted Profile of the Child in Proverbs," in The Child in the Bible (ed. Marcia J.
Bunge, et al.; Grand Rapids: Eerdmans, 2008), 63-81. For this topic in Deuteronomy, see Patrick D. Miller,
"That the Child May Know: Children in Deuteronomy," in The Child in the Bible (ed. Marcia J. Bunge, et al.;
Grand Rapids: Eerdmans, 2008), 45-62.
32
Longman states that "the wisdom teaching is calling for something above and beyond the
call of duty as defined by the law." Yet, he also maintains that the language of Torah in Proverbs 1-9 still
carries the authority of Torah in Deuteronomy. Longman, Proverbs, 81, 186.
Clifford, Proverbs, 37; Whybray, Proverbs, 37.
106
Way Imagery
The prime motif employed in this passage is the "way" imagery. Some
Hebrew words can be seen as expressive ofthis imagery in Proverbs 1-9: ^j-?, ??G??, ^317Q,
G??. Although only two of these terms actually appear in v. 15 (^"?, ??G?3), it is without
doubt that this way imagery conspicuously represents the heart of the father's message in the
whole passage. In vv. 10-14, the enticing words of sinners are depicted, which come to be
defined by the father as their way. In vv. 15-18, the reason for avoiding this evil way is
explicated.
35
Verse 19 as a conclusion of the passage postulates that those evil men's ways
will cost them their life. Two brief notes deserve mention here. First, this way imagery is
specifically connected with the evil men. The other side of this imagery, that is, way to life,
is not yet introduced.
Verse 12 postulates that the evil men plan to devour the life of the
simple like death (^??f), and v. 18 implicitly shows that death will be their own end. Second,
the name of YHWH is not mentioned in this passage. In other words, the way imagery here is
not obviously connected with the religious element of Israelite religion.
37
These two points
will be further delineated below.
This way imagery is also connected with Deuteronomy. Cf. Weeks, Instruction and
Imagery, 150-52.
Fox understands vv. 11-14 and vv. 15-18 as a protasis and an apodosis respectively. Fox,
Proverbs 1-9, 87.
In this sense, the views of Clifford and Bricker that this passage pictures two paths are
somewhat misleading. Bricker, ""Two Ways" in Proverbs," 12; Clifford, Proverbs, 39.
37
Dell explains that the Deuteronomic imagery of garland/pendants in v. 8 and the image of
Sheol in v. 12 prove that this passage is established in a religious context. Yet, this is not clearly so. Rather, it is
107
The Meaning of ??3
The meaning of ??? in v. 10 is also significant. As already pointed out in my
translation, this verb is obviously related to "the simple" in v. 4. Therefore, it should be noted
that the attempt of the sinners pictured in vv. 10-14 is nothing but to make the audience of
this speech, namely the son, into the simple.38 Simply put, at the heart ofthe father's speech
is his admonition that the son should avoid becoming part of "the simple." A significant
implication is that the audience, the son, is not regarded as being simple. This nuance of ??2
will be further articulated in the next passage (vv. 20-33) where Lady Wisdom severely
criticizes the simple (D^JlQ).
Analysis of Communicative Context
Pemberton's analysis of the rhetorical intention of vv. 8-19 is helpful at this
juncture. He persuasively concludes that the rhetor, namely, the father, is worried about the
son's "rejection of his parent's teaching."
39
In other words, "the problem is not the seductive
invitation of murderous bandits, but the son's failure to recognize the severe consequences of
rejecting parental authority in what he might consider to be trivial matters." This is to say, the
message of vv. 10-19 turns the positive admonition taught by the father in vv. 8-9 into a
negatively-expressed one in w. 10-19. The former says that the son should stay with the
better to state more carefully that a religious element, namely, the Deuteronomic imagery, is limitedly and
seminally given in this passage and will further be developed in following passages. Dell, Book ofProverbs, 96.
38
39
Cf. Delitzsch, Proverbs, 43.
Pemberton, "The Rhetoric of the Father (dissertation)," 103.
108
father's words, while the latter shows what will happen to the son when he deviates from the
father's commands. Overall, (1) the illocutionaryforce in vv. 8-19 is to warn the son against
the temptation of the evil men—by pointing out the hazardous result ofthat way and that of
the evil men themselves. (2) Accordingly, the perlocutionary intention that exists in the text
is that the son should reject the temptation to deviate from the father's admonition and
ceaselessly hold onto it.
Summary
In sum, in w. 8-19, the father's speech is now initiated. His main concern is
the possibility of the son deviating from his admonitions; therefore he attempts to persuade
the son to keep his commands. The primary intention of the speaker, the father, is to keep his
son from participating in the evil way. Themes introduced in this passage include:
Deuteronomic language (father-son relationship, listening, and Torah) which is not yet
clearly defined, the "way" imagery, only with negative connotations (images of death and
evil), and the risk of becoming the simple (the verb ???3). It will be of special importance to
trace how these themes are continuously developed in the following passage of Prov 1 :203:35. The teachings of the father expressed in negative intentions will further develop in Prov
1 :20-33, yet will turn into a set of positive intentions in Proverbs 2-3. The reason for this
transition should be investigated seriously, which will be important for the examination of
how Proverbs 1-3 establish its hermeneutical lens.
109
Prov 1:20-33
Translation and Textual Notes
20 Wisdom cries aloud in the street, in the public squares she raises her voice;
21 at the head of the noisy streets she cries out; at the entrance of the city gates she utters her
words:
22 "How long, O simple ones, will you love being simple? Mockers delight themselves with
mocking, and fools hate knowledge.
23 Turn back toward my reproof, behold, I will pour out my spirit to you; I will make my
words known to you.
24 Because I have called and you refused to listen, have stretched out my hand and no one has
heeded,
25 because you have ignored all my counsel and have not consented to my reproof,
26 I myself will laugh at your calamity; I will mock when your terror comes,
27 when your terror comes like a storm and your calamity arrives like a whirlwind, when
distress and anguish come upon you.
28 Then they will call upon me, but I will not answer; they will seek me but will not find me.
29 Because they hated knowledge and did not choose the fear of YHWH,
30 they did not consent to my counsel and despised all my reproof,
31 therefore they will eat the fruit of their way, and will be filled from their own devices.
32 For the turning way of the simple will kill them, and the complacency of fools will destroy
them;
40
It is significant to observe that a noun (!TICK; her words) is employed here, without which
the sentence makes good sense only with a verb (HQNh; she speaks). Throughout Proverbs 1-9, the words of the
father, Lady Wisdom, and the Strange Woman are pointedly compared with one another.
41
Waltke's translation is adopted for v. 22b-c. The fact that v. 22b-c comes with the third
person plural subject dissociates itself with its preceding and following sentences. The main audience of Lady
Wisdom's speech in vv. 20-33 should be thought of as the simple. See below for further arguments. Waltke,
Proverbs 1-15, 198.
42
Cf. IBHS §3 1.5b. Murphy suggests that I2l2in is governed by the protasis of v. 22a, which
Waltke convincingly rejects by pointing out that the combination ma and b should be rendered as "turn
toward," not "turn from." Roland E. Murphy, "Wisdom's Song: Proverbs 1:20-33," CBQ 48 (1986): 457-58;
Murphy, Proverbs, 8; Waltke, Proverbs 1-15, 198. See also Overland, "Literary Structure," 189.
43
Scholars, such as Waltke, Clifford, and Emerton, and some English translations (RSV,
NRSV) translated ?? as "thoughts." NIV has "heart" and NJPS has "mind." I opt for "spirit." Clifford,
Proverbs, 40; John A. Emerton, "A Note on the Hebrew Text of Proverbs 1:22-3," JTS 19 (1968): 612; Waltke,
Proverbs 1-15, 199.
110
but the one who listens to me will dwell in security and will be at ease, without fear of
disaster."
Identification of Speaker and Audience
That this section presents both a new speaker and a new audience must be
seriously considered. The entire speech is delivered by Lady Wisdom, with only the
exception of vv. 20-21, where no voice can be detected and no background information of
Lady Wisdom's speech is present.
44
The only other place which presents Lady Wisdom's
own voice in the first person will be Proverbs 8 and 9. Until then, the voices of the father and
the grandfather occupy the whole accounts of Proverbs 2-7.
To identify the audience of this section is difficult, since it seems that v. 22
brings up three kinds of candidates for the audience of the speech: D^riS (the simple), D^S 7
(the mockers), and D11TpS (the fool).
Yet, Waltke, Delitzsch, and Harris suggest that those
Personification of wisdom has been a subject of serious discussions in scholarship in terms
of both its origin(s) and its theological implications. Fox thinks that Lady Wisdom is "a universal," a concept
that encompasses both God's wisdom and human's wisdom, not confined to the realm of Israel. Waltke sees
Lady Wisdom as personification of "Solomon's inspired wisdom" which is deeply rooted in Israelite faith in
YHWH. He ultimately interprets Lady Wisdom as a Divine mediatrix. Longman avows that Lady Wisdom
stands for YHWH himself. Fox, Proverbs 1-9, 355-56; Longman, Proverbs, 111; Waltke, Proverbs 1-15, 85-86.
For reviews in this regard, see Camp, Wisdom and the Feminine in the Book ofProverbs, 23-68; Richard J.
Clifford, "Woman Wisdom in the Book of Proverbs," in Biblische Theologie und gesellschaftlicher Wandel:
Für Norbert Lohfink SJ (ed. Georg Braulik, et al.; Freiburg: Herder, 1993), 61-72; Fox, Proverbs 1-9, 331-45;
Judith M. Hadley, "Wisdom and the Goddess," in Wisdom in Ancient Israel: Essays in Honour ofJ. A. Emerton
(ed. John Day, et al.; Cambridge: Cambridge University Press, 1995), 234-43; Roland E. Murphy, "The
Personification of Wisdom," in Wisdom in Ancient Israel: Essays in Honour ofJ. A. Emerton (ed. John Day, et
al.; Cambridge: Cambridge University Press, 1995), 222-33; Murphy, Proverbs, 277-87; Alice M. Sinnot, The
Personification of Wisdom (SOTSMS; Hants: Ashgate, 2005), 10-52; Waltke, Proverbs 1-15, 83-87. See also
Camp's view that Lady Wisdom is at work as a root metaphor for Proverbs 1-9. Camp, "Woman Wisdom as
Root Metaphor," 45-76.
Fox, Proverbs 1-9, 98; Longman, Proverbs, 1 12.
Ill
addressed by Lady Wisdom in w. 22-33 are only the first group, DTIS.
Waltke's analysis
of v. 22 is insightful, as it suggests that v. 22b and v. 22c are not part of Lady Wisdom's call.
This is also supported by J. A. Emerton's analysis of vv. 22-23.
In fact, v. 22b-c depicts
Wish and D11TpS in the third person plural, clearly disassociating themselves from DTS
which is addressed in the second person plural throughout vv. 22-27. It is striking then to see
that vv. 28-33 do not present any particular audience, describing the fate of those who reject
the call of Lady Wisdom in vv. 28-32 and the blessing given to those who accept it in v. 33.
Fox's view that the audience in vv. 28-33 is the reader is not satisfying, due to the fact that
the reader is always the audience of the text at an ultimate interpretive level.
48
Waltke's
view that the ultimate audience in vv. 28-33 is the son does not seem persuasive either, since
there is no such textual evidence in vv. 28-33.
49
The third person plural audience in vv. 28-
32 is rather to be understood as the simple, whose fate, when rejecting the call of Lady
Wisdom, is markedly pictured in a hypothetical situation.
P. Overland argues that the three
characters in v. 22, the uses of verbs for them, the shift from the second person to the third
person, and the thematic progression in this section altogether show the decreasing potential
Delitzsch, Proverbs, 49; Scott L. Harris, Proverbs 1-9: A Study ofInner-Biblical
Interpretation (SBLDS 150; Atlanta: Scholars Press, 1995), 73-76; Waltke, Proverbs 1-15, 203.
47
48
49
Emerton, "A Note on the Hebrew Text of Proverbs 1:22-3," 613-14.
Fox, Proverbs 1-9, 101-02.
Waltke, Proverbs 1-15, 200.
Cf. ibid., 200-201.
112
in improvement.
Though insightful and well-argued, Overland's view cannot be used for
supporting the claim that the latter two characters in v. 22 join the audience of the section.
The simple are the audience who are given the warning not to become the mockers and/or the
fool. In sum, the audience of this section is the simple, explicitly in vv. 22-27 and implicitly
in w. 28-33.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
Whybray provides a clear structure of this passage as follows:
52
vv. 20-23
Introduction
vv. 24-27
vv. 28-3 1
Lady Wisdom's condemnation I (of the simple; in the second person plural)
Lady Wisdom's condemnation II (identity of the addressed unclear;
in the third person plural)
Fate of those who condemned versus promise for those who heed
Lady Wisdom's call
vv. 32-33
In more detail, Trible finds in this passage a chiastic structure whose central point is placed
in vv. 26-27.
53
However, as Waltke points out, it seems more appropriate to note the
"twiceness" of condemnation of Lady Wisdom repeated, or developed, in vv. 22-27 and vv.
Overland, "Literary Structure," 187-255.
52
53
(1975): 509-18.
Whybray, Proverbs, 43.
Phyllis Trible, "Wisdom Builds a Poem: The Architecture of Proverbs 1:20-33," JBL 94
113
28-31.
54
Some syntactic/semantic observations can be made in this regard. First, there are
Hebrew words that are used in both vv. 22-27 and vv. 28-3 1 : DTlS (v. 22, v. 32), D^OS (v.
22, v. 32), nroin (v. 23, v. 25, v. 30), HS» (v. 25, v. 30; ¡TSülö in v. 31), 31ÏÎ (v. 23, UiVUQ
in v. 32), the combination of K3Í0 and ??? (v. 22, v. 29), NIp (v. 24, v. 28), and ?3? (v. 25,
v. 30). Second, semantic relationship at a deeper level between these two sections is found in
their thematic connectedness, namely, that both vv. 22-27 and vv. 28-3 1 describe the fatal
result of not paying attention to Wisdom's call. The literary and thematic unity in vv. 20-33
is therefore strongly established. This literal/thematic link raises a question: what is the new
element in the second part (vv. 28-31) that develops from the first (vv. 22-27)?
Thematic Progression
The Simple, the Mockers, and the Fool
Before considering the relationship of this passage with its preceding ones, the
issue of how to understand the relationship between vv. 22-27 and vv. 28-3 1 should be dealt
with. Thus far, it has been suggested that the audience of vv. 22-27 and vv. 28-31 remains the
same, the simple, though the form of addressee changes from the second to the third person.
Several textual elements need to be explained in order to articulate the thematic development
that takes place as the first part moves to the second.
Bruce K. Waltke, "Lady Wisdom as Mediatrix: An Exposition of Proverbs 1:20-33," Presb
14 (1988): 4; Waltke, Proverbs 1-15, 200-201.
114
First of all, it is helpful to note that in vv. 22-23, the simple are addressed in
the second person, whereas the mockers and the fools are called in the third person. This can
shed important light upon the issue. In w. 22-27, Lady Wisdom speaks to the second person
addressees, whereas she describes the irrevocable fate of the third person group in vv. 28-31.
It is very probable then that the second person in vv. 22-27 is the simple, while the third
person group in vv. 28-3 1 is in fact referring back to the mockers and the fool who have been
called in the third person in v. 22b-c. Put simply, in vv. 28-3 1 , Lady Wisdom is explaining to
the simple the risk of becoming the mockers and the fool.
This interpretation is, in part, harmonious with the views of Overland and
Trible. Overland argues, as already noted, that the order of three groups in v. 22 (the simple,
the mockers, and the fool) presents decrease in the possibility of improvement.
In my view,
no distinction should be made between the mockers and the fools, as they are described in the
third person altogether and the text does not seem to distinguish the two in any regard. "The
mockers" do not even appear again in this passage, whereas "the fools" does in v. 32. In
other words, the passage sets apart the simple and those who are worse than the simple (the
mockers and the fools). Trible' s explanation is more balanced, as she projects the text putting
more "distance" in the entities called in the third person in vv. 28-3 1 . She says:
The change from the second to the third person. . .is a waiver between
proximity and distance. Full involvement returns with the Announcement,
which is completely in the second person. Proclaiming calamity, wisdom
speaks directly. After this climactic utterance, however, she uses only the third
Overland, "Literary Structure," 187-255.
115
person.... Thereby she re-establishes distance from the people, and this
distance she keeps.
In keeping with Trible's suggestion, I argue that it is the text's intention to project a
hypothetical situation, in vv. 28-31, in which the simple do not turn away from rejecting
Lady Wisdom's call and thus eventually end up with becoming those who are unable to
return, namely, the mockers and the fools. In other words, vv. 28-3 1 project what will happen
to the simple unless they turn way from their simple-mindedness right away. A grammatical
look at vv. 22-23 also supports this interpretation. For the simple who are called in the
second person, vv. 22-23 use prefix (non-perfective) verbs (5QHNn, ????G?), yet for the
mockers a suffix (perfective) verb 0??2?) is employed. According to Waltke and O'Connor,
the suffix conjugation "marks the situation as complete," while the prefix conjugation does
not do so, "but rather marks the situation as dependent."
57
Therefore, the description of the
mockers is to be viewed as complete in its aspect and therefore independent of any influence
that may cause the mocker's loving of mockery. Still, there is an obstacle to this
interpretation, due to the fact that the fools in v. 22 comes with a non-perfective verb (1?3?£G).
Yet, this can be explained by pointing out that this verb is re-used again in the second section
(vv. 28-31), specifically in v. 29, in the form of precisely the same combination of the verb
(ìNDtp) and the noun (?1?) that appears in v. 22. This is to say that vv. 22-27 and vv. 28-3 1
Trible, "Wisdom Builds a Poem," 517.
IBHS §30.4d
116
work cooperatively to gradually show that the hope for improvement is useless for the
mockers and the fools.
This interpretation should be connected with our observation of the meaning
of ??2 in the preceding passage (vv. 8-19), where it was argued that the audience, the son, is
not yet regarded as being simple due to the fact that the evil men are still attempting to make
the son simple. Then, the present passage (vv. 20-33) regards its audience as the simple,
criticizing them for being already simple-minded and having not listened to Lady Wisdom's
call. Moreover, the present passage goes one more step in vv. 28-31, in projecting the future
of the simple and picturing them as the fools, on the condition that they continue not to listen
to Lady Wisdom, in such a form of speech that places far more objectivity and distance than
in addressing the simple in vv. 22-27.
Therefore, admittedly, a certain type of progress is operative from vv. 8-19
through vv. 22-27 toward vv. 28-31. In brief, the present passage (vv. 20-33) pictures what
will happen to the audience of its preceding passage (vv. 8-19), the son, if the son joins the
evil men's plan. That will change the son into the simple (v. 10). Lady Wisdom addresses the
simple and accuses them of rejecting her call (v. 22). Furthermore, if the simple do not stop
rejecting Lady Wisdom's call, their future will clearly be that of the fools as depicted in vv.
28-31. Albeit the audiences of vv. 8-19 (the son) and vv. 20-33 (the simple) are different at a
surface interpretive level, at a deeper level it is evident that they are closely interconnected.
In this sense, vv. 20-33 are to be understood as presenting a dark picture of the result of not
listening to the father's admonition (vv. 8-19) and thus becoming the simple (vv. 22-27) and
getting worse to become thefoolish (vv. 28-31).
117
Irrevocability of Rejecting Lady Wisdom's Call
Prov 1 :20-33 also emphatically explains the fate of those who reject Lady
Wisdom's call.
58
This explanation is composed of three steps. First, in vv. 22-27,
particularly in vv. 26-27, it is stated that Lady Wisdom will laugh and mock when disasters
come upon the simple. Upcoming disasters are vividly pictured by five consecutive cola,
with the use of literary devices such as repetition of vocabularies (TN, TJS, XO), the
preposition 3, and a nominal suffix DS. Its conclusive point is given at the end of v. 27: the
simple will face distress and anguish.
The second stage goes much further. Specifically, v. 28 makes an
announcement that those who reject Lady Wisdom will be rejected by Lady Wisdom, even
though they call and seek her. Being addressed in the third person thus described as staying
in distance from Lady Wisdom, they will not be given a second chance to have relationship
with her again. Verse 32 announces the final point in this regard: they will be killed (3~)?)
and destroyed (TJN). Death, though not explicitly pictured, will certainly be their final
destiny. Thus, it is clear that vv. 22-33 articulate the irrevocability of the fate of rejecting
Wisdom's invitation; the decision is final and neither returnable nor changeable.
Again, this description of the irrevocable fate in the current passage presents a
far more negative delineation of making a wrong choice than in the previous one (vv. 8-19)
where it is only said that the evil men's plan will kill themselves and nothing is mentioned
It has been suggested that Prov 1 :20-33 should be understood as belonging to the genre of
prophetic judgment. For example, see Harris' study that interconnects Prov 1:20-33 and Jeremiah 7 and 20.
Harris, Proverbs 1-9, 67-109. See also Dell, Book ofProverbs, 160-67.
118
about the fate of the addressee, the son, when he/she joins the evil men. Yet, the current
passage vigorously colors the fate of its addressees, the simple. Obviously, the focus of
negative description deepens as it moves from the deathly fate of the tempter to that of those
who are tempted.
Mention ofYHWH
I am of the opinion that it is most crucial for the interpretation of the present
passage to note that the name of God, YHWH, emerges in v. 29. Specifically, except the
Prologue (Prov 1 :2-7), it is the first use of the Tetragrammaton in Proverbs 1 -9.
Two
observations should be made. First, v. 29a resembles v. 22c with the precise combination of
IOÍÜ and ???. The only difference is that v. 22 has a non-perfective verb and v. 29 carries a
perfective verb. Clearly, v. 29a represents the primary theme ofthe current passage. Second,
in contrast to v. 29a, v. 29b brings in a new element which has not been part of the textual
flow thus far: the concept of the fear of YHWH (??G? ???). It is significant that these two
cola are placed in parallel to each other, requiring the reader to interpret them in light of each
other.
Murphy's observation is quite appropriate in this regard, as he states: "the Wisdom
passages point to a deeper, if also mysterious, level ofmeaning and exhortation that transcends parental
instruction." I am in agreement with Murphy in the sense that this point pertains to Lady Wisdom's speeches in
Proverbs 8-9 as well. Murphy, Proverbs, 12.
Dell, Book ofProverbs, 96.
It is widely admitted that in Hebrew parallelism, the second colon further develops the idea
given in the first colon. In particular, Kugel declares that all parallelism is really "synthetic" in that "B, by being
connected to ?-carrying it further, echoing it, defining it, restating it, contrasting with it, it does not matter
119
In other words, v. 29 announces that knowledge, hatred of which is announced
as the characteristic of the fools in vv. 22c and 29a, is in association with the fear of YHWH.
McKane explains that the mention of the fear of YHWH in v. 29 is significant, since it helps
to clarify the meanings of wisdom terminologies in this passage, particularly "to spurn the
knowledge." He concludes, "Wisdom is not such an empirical teacher... she promulgates
wisdom, advice and admonishment with the authority of Yahweh, and the fear of Yahweh is
a new müsär [instruction]."
Yet, the precise meaning of this interconnection is still not
very obvious at this point. Rather, what is obvious here is only that vv. 28-3 1 imply that
hating knowledge (v. 29) and rejecting Lady Wisdom are in a way equivalent to spurning the
fear of YHWH. Simply put, this verse initiates the idea that Lady Wisdom is closely related
to YHWH and this brings in a new element into the textual flow that has proceeded since
Prov 1:8. This Yahwistic element will be developed further in Proverbs 2 and will be fully
articulated in Proverbs 3.
At the same time, it is also true that the combination of G??G? G)?~? and ???
literally connects with Prov 1 :7, where it is stated that the fear of YHWH (???GG ???) is the
beginning of knowledge (G)?? G?f?"?). In this regard, it is possible to suggest that Prov 1 :29
is an initiating point for the process of investigating the meaning of Prov 1 :7, which
continues toward Proverbs 9.
which - has an emphatic, 'seconding' character, and it is this, more than any aesthetic of symmetry or
paralleling, which is at the heart of biblical parallelism." James L. Kugel, The Idea ofBiblical Poetry:
Parallelism audits History (New Haven: Yale University Press, 1981), 51.
McKane, Proverbs, 275.
120
Verse 33 Serving Double Duty
Verse 33 gives a glimpse of what will happen to those whose action is in
contrast to that of the simple and the fools—stating that those who listen to Lady Wisdom
will dwell safely and will be at ease from terror. Several observations support this. First, the
language of listening (!?Q$) is in view, which connects with the Deuteronomic nuance in v. 8.
Second, the language of dwelling (pttí) is newly introduced. It will be further developed at
the end of Proverbs 2 intermixed with the theme of land QHN). Third, accordingly, v. 33a,
full of positive expressions, seems to befit what is to come (Proverbs 2-3), which will
gradually be filled with positive descriptions as the text goes toward the end of Proverbs 3,
rather than what has already passed (Prov 1 :8-33) which is negative. Therefore, v. 33a
appears to look forward to the next passages. Fourth, on the other hand, v. 33b in part looks
back to both vv. 8-19 and vv. 20-33. Literally inter-linked, the theme of terror (~1?2) is
referring back to v. 27 and that of evil (??7?) points back to the evil for which the sinners'
feet are running in v. 16.
Overall, v. 33 looks both forwards (in the first colon) and
backwards (in the second colon). Thus, it both wraps up Proverbs 1, as well as opens up new
elements, strongly anticipating Proverbs 2-3.
Cf. Waltke, Proverbs 1-15, 213.
121
Way Motif
The "way" imagery appears in v. 31a where it is said that those who reject
Lady Wisdom's call will eat the fruits of their own ways (DS")"), which is death as explained
in the next verse (v. 32). The way motif pictured in vv. 8-19 continues here. While the focus
in vv. 8-19 is upon the admonition that the son should not join the evil way, the emphasis in
v. 3 1 is that the way will end up with a fatal result, death. Although mentioned very briefly in
the present passage, the motif has a little development, emphasizing the assured result of the
way. Yet, the way imagery up to this point has been quite negative. In Proverbs 2-3 positive
description of the way that leads to life and blessing will be introduced and developed.
Relationship with Preceding Passages
Thus far, we have discussed Prov 1 :20-33 in relationship to its preceding
passage, Prov 1:8-9. The literary genre of Prov 1:20-33 is quite different from Prov 1:8-19.
McKane argues that it does not belong to the genre of instruction, because there is no
imperative in this passage and the tone of speaker seems prophetic.
Whybray suggests that
Lady Wisdom in vv. 20-33 serves as an antithesis to the sinners in the preceding passage (vv.
8-19).65
McKane, Proverbs, 277.
Whybray, Proverbs, 44.
122
Analysis of Communicative Context
As already noted, at the heart of Lady Wisdom's speech is the warning that if
one once rejects her call, there will be no second chance to return or access her, since the
result will be death and destruction. In this vein, Overland finds in vv. 28-3 1
"irremediableness of the characters."
Longman also views that "the discourse
emphasizes. . .the horrible consequences of not obeying her."
For this reason, "the simple"
are commanded to respond to Lady Wisdom's reproof (v. 23), and unless this command is
obeyed by the simple, they will change into the mocker and the fools whose call will be
rejected by Lady Wisdom. Therefore, the intentions of this passage can be presented as
follows: (1) The illocutionaryforce is to reveal or declare the fatal and irrevocable result of
rejecting Lady Wisdom. (2) Accordingly, the perlocutionary intention is to have the audience
decide not to reject Lady Wisdom and thereby leave the simple-mindedness.
The intentions of the preceding passage (vv. 8-19), to have the audience not
join the evil way, has advanced a bit, since the present passage pictures what it means to join
the evil way. If the son joins the evil way, he will become part of the simple (v. 10) who are
severely criticized and will ultimately face the fatal result unless the son returns to Wisdom's
reproof. The current passage advances the negativity of the intentions of the preceding
passage, attempting to assure the son/the simple of the seriousness of choosing the right way
(seen in the father's admonition or Lady Wisdom's call).
Overland, "Literary Structure," 193.
Longman, Proverbs, 1 14.
123
Summary
Prov 1 :20-33 parallels Prov 1 :8-9 in its negative description of making a
wrong choice. It describes the destructive fate of the mockers and the fools as a warning for
the simple—ascertaining the irrevocability of rejecting Lady Wisdom. The negativity of the
description has also developed, along with the description with the "way" motif. Two new
elements are introduced: the fear of YHWH and the language of dwelling. The negativity
results from not accepting the warnings of the father (vv. 8-19) and Lady Wisdom (vv. 2033). This negativity will change directions in Proverbs 2-3, looking forward to engaging with
the brightness of faith in YHWH and the blessedness that comes with it. However, the
negativity in Prov 1:8-33 will continue, especially in the depictions of the evil men and the
Strange Woman in Proverbs 2 as well as in the descriptions of those who fail to choose
Wisdom in the respective ending parts of Proverbs 2-3. The major tenet of the positivity in
Proverbs 2-3 will relate to the mention of YHWH and the descriptions about Wisdom in her
relationship with YHWH. The positivity in Proverbs 2-3 will reside in the religious nature of
Lady Wisdom, which has not been clearly explained in Prov 1 :8-33. Having completed our
examination of the negative explanations for the need to choose Wisdom, we now turn to a
more positive set of reasons.
124
Prov 2:1-22
Translation and Textual Notes
My son, if you take my words and store up my commandments with you,
2 in order to make your ear attentive to wisdom and to incline your heart to understanding;
if you call out for insight and raise your voice for understanding,
4 if you seek it like silver and search for it as for hidden treasures,
5 then you will understand the fear of YHWH69 and find the knowledge of God;
6
7
for YHWH gives wisdom, from his mouth come knowledge and understanding;
·
·
he stores up sound wisdom for the upright; he is a shield to those who walk in integrity;
in order to guard the paths ofjustice and to watch over the way of his saints.
9 Then you will understand righteousness and justice and equity, every good path;
10 for wisdom will come into your heart, and knowledge will be pleasant to your soul;
1 ' discretion will guard you, understanding will protect you,
12 in order to deliver you from the way of evil, from men who speak perversities,
13 who abandon the paths of uprightness to walk in the ways of darkness,
14 who rejoice in doing evil and delight in evil perversities,
15 whose paths are crooked, and who are devious in their ways.
16 in order to deliver you from the strange woman, from the alien woman who smoothes
her words,
17 who abandons the companion of her youth and forgets the covenant of her God;
zro
Differing from Waltke's view that interprets b as gerundive, I rather see it as denoting a
purpose of v. 1 , which indicates, pace Fox and Waltke, that father's words and commandments should not be
identified with wisdom and understanding. Fox, Proverbs 1-9, 108; Waltke, Proverbs 1-15, 213. This use of b
continues in vv. 8, 12, 16.
69The LXX has R=iö ¿race*«= sense ('from his face). Fox believes that ns and D"03 are
interchangeable; Waltke sees that rap in the OT is always interpreted as connoting hostility. Fox, Proverbs 1-9,
373; Waltke, Proverbs 1-15, 214.
70
71
Reading Qere, along with LXX and Syriac.
This line presents an example of enjambment, making the first colon run into the next
colon. LXX renders D1IC1O into a verb: ^p?-a« owXniake right). I opt for the MT, as this set of three words
(D1Im1Ql ttEtíni pis) seems closely related to Prov 1:3. Cf. Longman, Proverbs, 115-16; Waltke, Proverbs 175,214.
72
nnp3 literally means "a foreign woman." Yet, as Fox and Waltke note, this word does not
necessarily indicate foreign ethnicity. Rather it comes with the nuance of staying outside of a proper
relationship. Fox renders it as "an alien" and Waltke in the same sort translates it as an "outsider." Fox,
Proverbs 1-9, 139; Waltke, Proverbs 1-15, 121-22.
125
for she, her house, sinks down to death, and her paths to the dead;
all who go to her will not return, they will not reach the paths of life.
So you will walk in the way of the good and keep to the paths of the righteous,
for the upright will inhabit the land, and those with integrity will remain in it,
but the wicked will be cut off from the land, and the treacherous will be uprooted from it.
Identification of Speaker and Audience
The identities of speaker and audience in Proverbs 2 present no critical issues.
The speaker is the father and the audience is the son of the father. This is established by the
use of ^a (my son) in v. 1. In this sense, it directly connects with Prov 1:8-19. It will be seen
that this passage also has a relationship with the Prologue (Prov 1 :2-7) and Prov 1 :20-33
which do not have the father/the son as their speaker and audience.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
The literary unity of Proverbs 2 has often been discussed. Many commentators
acknowledge that Proverbs 2 is a single poem which presents a clear structure.74 Clifford,
Freedman, and Pardee in particular, argue that Proverbs 2 is a type of acrostic poem.
73
7S
It has
Literally, "She sinks down to death, her house." Clifford, Fox, Waltke, along with some
English translations (NEB and NRSV), emend ?G?3 (her house) to ?Gat« (her path). However, as Longman
notes, gender discord is not uncommon in Hebrew. It is probably better to translate this colon literally as in my
translation. Clifford, Proverbs, 44-45; Fox, Proverbs 1-9, 107, 375; Longman, Proverbs, 1 16; Waltke, Proverbs
1-15,215-16.
74
Fox, Proverbs 1-9, 125-27; Kayatz, Studien zu Proverbien 1-9, 54; Longman, Proverbs,
1 17; Murphy, Proverbs, 14; Waltke, Proverbs 1-15, 216-19; Whybray, Composition, 32.
Clifford, Proverbs, 45-46; David Noel Freedman, "Proverbs 2 and 31: A Study in Structural
126
22 verses, all of which have two cola. As Walkte states, this poem can be divided into "two
equal halves" (vv. 1-11 and vv. 12-22) and each half consists of "two stanzas of four verses
and a climactic third of three verses."
As Clifford notes, the first half emphasizes
"wisdom," while the second focuses upon "way."
77
Moreover, in the first half, vv. 5-8 and
vv. 9-1 1 are paralleled by TN in the first lines (v. 5, v. 9) and "1S , the motivational clauses (w.
6-8, w. 10-1 1). In the second half, vv. 12-15 and vv. 16-19 are precisely paralleled in terms
of structural and semantic similarity. Three Hebrew words are used in parallel: fjTSn? (v. 12,
v. 1O)9^SH1? /rnnJn(v. 13, v. 17),DniS-i:JQ3 / ìTrfraBO (v. 15, v. 18). Verses 12-15
state that obtaining wisdom will save the son from wicked men, and vv. 16-19 repeat this
idea with the difference that wisdom will save from the Strange Woman. Overall, Proverbs 2
is to be understood as a separate, and self-existing, literary unit, on the basis of its syntactic
and semantic qualities.
78
Complementarity," in Tehillah le-Moshe: Biblical and Judaic Studies in Honor ofMoshe Greenburg (ed.
Mordechai Cogan, et al.; Winona Lake: Eisenbrauns, 1997), 47-55; Dennis Pardee, Ugaritic and Hebrew Poetic
Parallelism: A Trial Cut ('nt I and Proverbs 2) (VTSup 39; Leiden: Brill, 1988), 68-154.
76Waltke, Proverbs 1-15, 216.
77
Clifford, Proverbs, 45.
78
While admitting this literary unity, some have argued for the possibilities of the redaction
history that might have made this literary unity possible. For examples, see Diethelm Michel, "Proverbia 2 - ein
Dokument der Geschichte der Weisheit," in Alttestamentlicher Glaube und Biblische Theologie: Festschriftfür
Horst Dietrich Preuß zum 65. Geburtstag (ed. Jutta Hausmann and Hans-Jürgen Zobel; Stuttgart: Verlag W.
Kohlhammer, 1992), 233-43; Whybray, Composition, 15-18.
127
Thematic Progression
Language of Listening/Paying Attention (vv. 1 -4)
The first four lines of Proverbs 2, i.e., vv. 1-4, come with two thematic
components. First, v. 1 emphatically encourages the reader to pay attention to the words of
the father. This directly connects with Prov 1 :8-9. HlSQ in Prov 2:1 can be regarded as
synonymous with ???? in Prov 1:8. The Deuteronomic nuance still remains unclear, since
no specific interpretive evidence is given in this verse. Second, vv. 2-4 accentuate the
importance of grasping wisdom. Obviously this connects with Prov 1:20-33, particularly vv.
24-25 and vv. 29-30. These two thematic components cooperatively help Proverbs 2 connect
to, and further develop, what has already been said in its preceding passages. Specifically, as
Overland notes, Proverbs 2 appears to respond to the necessity for choosing Lady Wisdom,
which was emphasized by her yet was rejected by the audience in Prov 1 :20-33.
In particular, the verb 3töp should be noted, as it is used in Prov 1 :24 and 2:2.
In the former, Lady Wisdom accuses the audience of not heeding her call (S^'pO "pX). In the
latter, the audience is asked to pay attention to Wisdom (^3TK HQpFlS 2^pTO). The
primary point of Prov 2:1-4 is placed not upon the importance of keeping the father's words
but upon that of seeking/obtaining wisdom, considering that vv. 2-4 altogether encourage
obtaining wisdom. Wisdom terms (??3?, ?G?G1, ?G3) keep occurring throughout vv. 2-4, in
nominal forms in vv. 2-3 and in pronominal forms in v.4 (the third feminine suffix forms in
79
Overland, "Literary Structure," 283.
80
Delitzsch, Proverbs, 54; Overland, "Literary
128
?3f|?5G1, Hîtosnri). This set of wisdom terms are also in connection with Prov 1:2. In sum,
vv. 1-4 successfully maintain the continuity with the preceding passages and, hence, puts the
focus upon the importance of obtaining wisdom. Thus, the negative tone in Proverbs 1 begins
to change into more positive one in Proverbs 2.
80
Wisdom and YHWH (vv. 5-8): YHWH as the Giver of Wisdom
Of great significance is that YHWH is depicted as the giver of wisdom in vv.
5-8. In this context, the concepts of the fear of YHWH and the knowledge of God play
crucial roles. The argument is as follows: As one looks for wisdom, one will understand the
fear of YHWH and find the knowledge of God. At this point, the meaning of this statement is
ambiguous, since it is the fear of YHWH, not wisdom itself, which one will find in seeking
for wisdom. What is then the relationship between wisdom and YHWH or between wisdom
and the fear of YHWH/knowledge of God? Instead of clarifying this connection or the
meaning of the fear of YHWH/knowledge of God, the next verses (vv. 6-8), rather, continue
to make further statements: that YHWH is the giver of wisdom (v. 6), that he keeps wisdom
for those who are right and walk in integrity (v. 7), and that he guards the path ofjustice and
that of his saints (v. 8). Longman's comments on vv. 5-8 are helpful in this regard, as he
notes:
This verse [v. 5] reminds us that wisdom and relationship with Yahweh are
integrally entwined.... The reasoning of this section [w. 6-8] seems circular,
and in a sense it is. Seek wisdom, and one will find God. Find God, and one
Structure," 283.
Delitzsch, Proverbs, 54; Overland, "Literary Structure," 283.
129
will gain wisdom. In another way, this emphasizes the deep connection
between wisdom and God.
81
Thus, the relationship between YHWH and wisdom remains to be clarified. Yet, it is stated
that YHWH is in control of wisdom, as he gives out wisdom to those who deserve it. Since v.
5 literally links with preceding passages, specifically Prov 1 :7 and Prov 1 :29 where the fear
of YHWH is mentioned, it can be concluded that Prov 2:5-8 further develops the theme of
YHWH and his relationship with wisdom. It will be fully articulated in Proverbs 3.
Putting together the preceding points—the language of paying attention and
relationship between YHWH and wisdom—leads to another point that Prov 2:1-8 attempts to
reverse the fate described in Prov 1 :20-33, as this passage advises the son to listen to wisdom
and emphasizes the importance of the fear of YHWH. To fail to put these into practice will
only result in the fatal consequences of Prov 1 :20-33.
Wisdom Language (Relationship with Prov 1:1-7)
Another set of consequences from looking for wisdom is delineated in v. 9:
understanding of righteousness, justice, and equity (0"HUTQl ?3f?1 p*]2î). This particular
phrase is precisely the same as Prov 1 :3b which, as part of the Prologue, sets the aim for the
entire book of Proverbs. Some wisdom terms in w. 10-11 are also connected to the Prologue:
??23?, nsn, ???73, HyQR Since vv. 9-1 1 serve as the second apodosis in response to the
protasis in vv. 1-4, it is clear that the gathering of these wisdom words in vv. 9-11 indicates
that the aim of the book can be accomplished when one looks for wisdom eagerly. While w.
Longman, Proverbs, 1 20.
130
5-8, the first apodosis to vv. 1-4, place emphasis upon YHWH, this second one draws
attention to wisdom only.
82
Wicked Man and the Way Imagery
The second half of Proverbs 2 (w. 12-22) begins with two paralleled literary
sections (vv. 12-15, vv. 16-19). The first section (vv. 12-15) states that pursuit of wisdom
will save the son from the way of wicked man. Two points deserve mention concerning the
wicked man in this section. First, this wicked man is deeply associated with the way imagery.
In these four verses, Hebrew words that present this way motif appear five times: ^"? in v.
12;G?1GG)? and "^TI in v. 13;????? and bwD in v. 15.83 The way ofthe wicked man is
pictured in v. 13 as the one who walks in the ways of darkness; his way is called crooked
(D^jpl?) and devious (CTíbí) in v. 15. Second, vv. 12-15 use Jn three times (in vv. 12, 14)
to describe the evil of the way pictured therein. These two points are enough to give the idea
that vv. 12-15 are in close association with Prov 1:8-19, both literarily and thematically,
where the temptation of evil men is expressed by use of the way imagery. The words of way
imagery (v. 14) and the wickedness of that way (v. 16) are also delineated. This similarity
between Prov 1:8-19 and 2: 12-15 is so striking that it is quite improbable to deny that the
current passage, Prov 2:12-15, is in fact a development of Prov 1 :8-19.
Cf. Whybray, Proverbs, 51-52.
Waltke, Proverbs 1-15, 223.
Cf. Longman, Proverbs, 123.
84
If that is so, what is
131
the precise advancement of the motif of wicked man and evil way? In my view, the
advancement is the perversity of speech, which is vividly described in v. 12 and v. 14. In the
former, it is said that the evil way is equivalent to the one whose speech is perverse; in the
latter, it is posited that the wicked men's ways are crooked and devious. This perversity or
crookedness is an element newly introduced in the current passage that has not explicitly
been part of the way motif or evil men's image in Prov 1 :8-19. This element continues in vv.
16-19.
Strange Woman
The second section of the second half of Proverbs 2 (vv. 16-19) posits that
seeking out wisdom will save the son from the strange woman (G?? ??'?) or the foreign
woman (G?~?3).
85
It is of primary significance to notice that this female metaphor of the
Strange Woman is first introduced here in Prov 2:16-19, in contrast to the fact that its parallel
image of the evil man in vv. 12-15 is in fact retrospectively connected with a previous
passage (Prov 1:8-19). Until this juncture in the text, the only female figure has been Lady
Quite a number of studies have been done with regard to the historical, metaphorical,
theological, and cultural identity of this strange woman/foreign woman. For surveys in this regard, see Camp,
"What's So Strange About the Strange Woman?" 17-3 1 ; Claudia V. Camp, Wise, Strange and Holy: the Strange
Woman and the Making ofthe Bible (JSOTSup 373; Sheffield: Sheffield Academic, 2000), 40-93; Fox,
Proverbs 1-9, 254-62; Maier, Fremde Frau, 7-68; Tan, 'Foreignness' ofthe Foreign Woman, 3-11. For various
significant arguments, see Baumann, "A Figure with Many Facets," 44-78; Blenkinsopp, "The Social Context of
the 'Outsider Woman' in Proverbs 1-9," 457-73; Gustav Boström, Proverbiastudien: Die Weisheit und das
Fremde Weib in Spürche 1-9 (Lund: Gleerup, 1935), 103-55; Camp, "Wise and Strange: An Interpretation of
the Female Imagery in Proverbs in Light of Trickster Mythology," 14-36; Clifford, "Woman Wisdom in the
Book of Proverbs," 61-72; Fox, Proverbs 1-9, 139-41; Bernhard Lang, Die weisheitliche Lehrrede: Eine
Untersuchung von Sprüche 1-7 (SBS 54; Stuttgart: Katholisches Bibelwerk, 1972), 91-95; Maier, Fremde Frau,
69-251; Maier, "Conflicting Attractions," 92-108; Washington, "The Strange Woman ('sh zrh/nkryh) of
Proverbs 1-9," 217-42; Gale A. Yee, "The Socio-Literary Production of the 'Foreign Woman' in Proverbs," in ?
Feminist Companion to Wisdom Literature (FCB 9; ed. Athalya Brenner; Sheffield: Sheffield Academic, 1995),
132
Wisdom. In this sort of context, Prov 2:16-19 creates a new female image. This is important,
as fully articulated later, because this Strange Woman's image will develop in many ways in
Proverbs 5-7 and serve as an antithetical image to Lady Wisdom. Newsom explains:
"[Strange Woman] is a much more serviceable symbol. . .than was the man of verses 12-15
because she can be posited as a figure of ambivalence, both frightening and attractive."
Let us examine some themes that are part of the Strange Woman imagery.
First, the perversity of her speech is mentioned in v. 16 (Hj^TTtH H11IQK), which is in
on
connection with vv. 12-15.
Second, in v. 1 7, the theme of covenant of God appears. This
has not been mentioned thus far. Third, w. 18-19 employ the way motif as well, which is
also in connection with vv. 12-15 and Prov 1:8-19. Fourth, most importantly, the image of
death is emphatically pictured in vv. 18-19 (DlQ, D^KEH, 0"? ????? 13"1^-K'1?). Death
imagery has been implicitly used in Prov 1:8-19 and Prov 1 :20-33, yet the precise
expressions of death such as DlQ and 0"1KD") are firstly observed in the current passage.
88
Despite the existence of these retrospective literary/thematic connections, the image of the
127-30.
Newsom, "Woman and the Discourse," 148.
87
Longman aptly points out: "her [the Strange Woman's] primary strategy for seducing the
man is through her flattering speech and then secondarily through physical attraction." Longman, Proverbs,
124. This smoothness of the Strange Woman's speech will be a focal point in our analysis of comparison
between Lady Wisdom and the Strange Woman. For particularly significant studies in this regard, see Aletti,
"Seduction et Parole," 129-44; Weeks, Instruction and Imagery, 79-95; Yee, "I Have Perfumed," 53-68.
88
Abbuhl argues that Prov 1:20-33 and Prov 2:16-19 have a relationship as the latter redirects
the rejection of Lady Wisdom's call to a more negative description ofthe Strange Woman. I disagree, since
there are few literary/thematic connections between these passages. Prov 2:16-19 should be understood as
providing a new element that will be fully delineated in Proverbs 5-7 rather than developing themes already
present in Proverbs 1 -2. Abbuhl, "Proverbs Chapter 2," 1 88.
133
Strange Woman is an entirely new element. It is depicted in the use of many unclear
expressions that should be explained in following passages.89 Whereas vv. 12-15 are
composed to be read retrospectively (in connection with preceding text), vv. 16-19 are
designed to be read prospectively (in connection with following text); thus these two sections
make a literary and thematic parallel. In sum, the primary point of vv. 16-19 is very specific:
wisdom will save the son from the trap of this Strange Woman.
Way Imagery
Throughout Proverbs 2, the way imagery is given particular attention. In vv.
7-8, the ways ofjustice (????? ??G??) and the way of YHWH's saints ("G??? ??) are
mentioned. In vv. 12-15, as already reviewed, the way imagery is a key motif that is
metaphorically pictured as an evil man. Even in the descriptions of the Strange Woman, it is
said that her way leads to the ghosts, and not to the ways of life (vv. 18-19). The final verses
(vv. 20-22) once again develop this motif in a positive direction, as v. 20 portrays the ways of
the good (D^itt ^"Vp and the paths ofthe righteous (D^TO nirnx). The way motifplays
a crucial role in Proverbs 2, interweaving the entire chapter into a unified whole, though it is
more specifically used in the latter half (vv. 12-22).
That Prov 2:16-19 is further articulated in Proverbs 5-7 has been observed by a number of
scholars. Aletti, "Seduction et Parole," 129-44; Clifford, Proverbs, 48; Longman, Proverbs, 125; Murphy, Tree
ofLife, 17; Waltke, Proverbs 1-15, 230-31; Yee, "I Have Perfumed," 53-68.
134
Language of Land
It is also noticeable that the final verses (vv. 20-22) provide a conclusion
which is comparable to the final verse of Proverbs 1 (Prov 1:33). At first, some observations
should be made concerning Prov 2:20-22. First, v. 20 serves as a interlocking device between
vv. 12-19 and vv. 21-22 by way of employing the "way" motif that has been used in vv. 1219.
90
Second, the "way" motif turns to another: the "land" motif that plays a catchword in vv.
21-22, appearing four times, i.e., one time in each colon of vv. 21-22. Therefore, the land
motif should be viewed as continuation of or development from the way motif. Second, the
land motif incorporates the two aspects of the way motif—both the way to life and the way to
death—into one, as it serves as the criterion for whether one will dwell safely or will be
deported out. Third, it is remarkable to see that all six of the cola in vv. 20-22 come with a
terminology of a plural noun of characterization: (D11DiCS, D,,p','l^, DHttT, DTpTSPI, ?',???'?,
?"?:?3). These words interconnect vv. 20-22 and also reflect upon the importance of making
life decisions on character development.
Fourth, most significantly, the meaning of land QHX) in vv. 21-22 has been
debated in scholarship. The primary views can be summarized as follows: the first view
seeks out connections between vv. 21-22 and Israel's other traditions, particularly the
Deuteronomic texts. Many scholars, including Longman, Whybray, McKane, Toy, Delitzsch,
Waltke, Proverbs 1-15, 234.
135
and Plöger, see ]HX as referring to the land of Israel.
91
Biblical texts that support this
connection are many—such as the blessings/curses in Deuteronomy 27-28; Ps 37:3, 9, 1 1, 20.
22, 34, 38. Second, in opposition to the first view, Fox avows that }HK means "this world,"
interpreting the message of vv. 21-22 as "the righteous will live (long), the wicked will die
(prematurely)."
92
His main objection to the first view is that concern for the geographical
land of Israel is absent in the book of Proverbs. Thus, he interprets jHN as earth, not as land.
Third, scholars such as Clifford, Waltke, Murphy, and Van Leeuwen steer to the middle of
the above views, arguing that while vv. 21-22 have a certain relationship with the biblical
traditions and may be seen as Deuteronomic or allusions to Deuteronomy, the meaning of
}HX is rather "life" in a more general sense.
93
In the words of Van Leeuwen, "as with
Deuteronomy, where Israel can choose for or against the Lord's covenant, so the choice for
wisdom or folly ... is an ultimate one, a matter of life and death."
94
I am of the opinion that the third view has significant potentials for
interpreting vv. 20-22 in the context of Proverbs 1-3. Specifically, both the Deuteronomic
sense of ]HK and the more general sense of it are intended in vv. 21-22. First, on the one
hand, it is undeniable that |HN in vv. 21-22 has a particular literary/thematic relationship
Delitzsch, Proverbs, 60; Longman, Proverbs, 125; McKane, Proverbs, 288; Plöger,
Sprüche, 28-29; Toy, Proverbs, 52-53; Whybray, Proverbs, 57.
92
93
Fox, Proverbs 1-9, 123.
Clifford, Proverbs, 48-49; Van Leeuwen, NIB, 5:45; Waltke, Proverbs 1-15, 234-36.
136
with Deuteronomy. The literary/thematic connections are too strong to be ignored. Second,
on the other, it is also very likely that f"lX in vv. 21-22 extends this geographical meaning
into a broader one, particularly considering that v. 21 is in close association with Prov 1:33a
in terms of the language of dwelling. In Prov 1:33a, the language of dwelling is certainly
indicative of life in a general sense. Given that both Prov 1:33 and Prov 2:21-22 are placed at
the end of respective chapters and serve as conclusions or summing-ups and that, according
to what we have observed so far, Proverbs 1 and 2 are inextricably linked via literary and
thematic connections, it is also quite viable that Prov 1 :33 and Prov 2:21-22 are intended to
be read in light of each other. If that is so, the meaning of flN should be "life" in a general
sense. In essence, vv. 21-22 maintain both the Deuteronomic sense (land of the covenant)
and the broader sense (life). The latter meaning (life) is to reflect upon the theological
implication of the former meaning (land of Israel) in the milieu of covenant(s) between
YHWH and Israel. That is to say, faith in YHWH is implicitly pictured in vv. 20-22. This
observation will be further related to the interpretation of Prov 3:19-20 where the theme of
land will be intermixed with that of creation of f"IK. Yet, up to the point of Prov 2:20-22, the
language of dwelling and that of }HX are given for the purpose of encouraging the audience
to search and obtain wisdom. Only those who have her will be able to dwell in the land.
Language of Personification
Van Leeuwen, NIB, 5:45.
137
Lastly, the language of personification should be briefly discussed. In v. 4,
wisdom is regarded as if it is a female figure, with the third feminine pronominal suffix
(?3??3G?, ?3&2?G)). In vv. 10-11, wisdom is described as a subject that has a relationship
with the audience. Furthermore, in 16-19, the Strange Woman is pictured as a metaphorical
female figure. This language of personification by means of the third person feminine verbs
and suffixes will be in greater use as the text develops.
Analysis of Communicative Context
In Proverbs 2, no imperative is employed, and no specific advice is given.
95
The whole chapter is designed to persuade the audience, the son, to listen to the father's
admonition, namely, that the son should obtain wisdom. This admonition is supported by the
relationship between YHWH and wisdom, wisdom's role in saving from the evil way and the
Strange Woman, and the theological implication of the land. Simply put, Proverbs 2 intends
to teach the son to come into a relationship with wisdom. Pemberton states this as follows:
Proverbs 2:1-22 is deliberative rhetoric that attempts to persuade the audience
("my son") to accept and attend diligently to the instruction of the teacher.
However, like the first lecture (1:8-19), this teaching is not explicated. Rather,
the entire speech is devoted to persuading the son to listen to the rhetor, who
will rescue him from two opposing
groups, namely the evil men (2:12-15) and
96
the alien woman (2:16-19).
In my view, Pemberton' s notation should be revised, since the actual focus is placed upon the
importance of wisdom, not that of the father's speech per se. Verses 1-4 function as a
Longman, ZVoverfo, 117.
138
protasis, providing the condition that leads to a variety of good results described in the rest of
Proverbs 2. In this protasis, the primary subject is wisdom, not the father's admonition, as
wisdom occupies vv. 2-4 while the father's speech has only v. 1. Proverbs 2 pays most
attention to wisdom, not to the father. In this sense, Longman's explanation seems more
appropriate, as he says: "In chapter 2, the father has presented a strong argument and an
impassioned plea for his son to accept the wisdom that begins with the fear of Yahweh. Only
in this way will he escape life's threats and move toward life and away from death."
97
Therefore, the illocutionaryforce of Proverbs 2 is to explain the importance of
obtaining wisdom. The perlocutionary intention is that the audience should eagerly desire
wisdom. It should be noted here that the intentions in Proverbs 1 are quite negative
(discouragement / warning) yet in Proverbs 2 they change into more positive ones as it
persuades the audience into obtaining wisdom, in contrast to Prov 1 :8-33 which attempts to
discourage the audience from rejecting the father's words or Lady Wisdom. This positive
aspect will be remarkably strengthened in Proverbs 3.
Summary
Proverbs 2 colors its claims more positively than the preceding passages (Prov
1:8-9; 1:20-33). The focus of the father's admonition is to persuade the audience, the son, to
obtain wisdom. Some good results are promised in vv. 5-22. Themes that have developed
from previous passages include: relationship between YHWH and wisdom, the "way" motif
Pemberton, "The Rhetoric of the Father (dissertation)," 113.
139
in particular association with the evil men, and language of dwelling (Deuteronomic sense).
These themes interweave Proverbs 1 -2 and make the thematic flow from a negative tone to a
more positive one. Two themes are newly introduced: the metaphor of the Strange Woman
and the perversity of speech. To this packet of themes, Proverbs 3 will add further new
thematic elements, thus enabling us to conclude that Proverbs 3 should be regarded as part of
the topical summary for the rest of Proverbs 1-9. To sum up, Proverbs 2 functions both
retrospectively and prospectively as part of the topical summary for Proverbs 1-9.
It should also be noted that the emphasis upon the relationship between
wisdom and YHWH develops in Proverbs 2 by the statement that YHWH is the granter of
wisdom. If one makes a right choice, namely to choose wisdom in association with YHWH,
one will be able to grow in character and becomes part of the community whose members
exercise righteousness, justice, and equity (v. 9). Wisdom also will aid the audience by
saving them from evildoers (vv. 12-19). Conclusively, the interpretive tenet of Proverbs 2
squarely marks the importance of making a right choice to obtain wisdom. To do so is not a
hard task and it will bring a pack of good results. Proverbs 3 will continue in this direction to
add more reasons for choosing wisdom. The bad result of not doing so is briefly described in
v. 22, which will connect with the ending of Proverbs 3.
Longman, Proverbs, 125.
140
Prov 3:1-12
Translation and Textual Notes
My son, do not forget my teaching, but let your heart keep my commandments,
for length of days and years of life and peace they will add to you.
Let not steadfast love and faithfulness
abandon you; bind them around your neck; write
Qg
them on
the tablet of your heart.
4 ·
99
Find grace and good favor in the sight of God and man.
Trust in YHWH with all your heart, and do not lean on your own understanding.
In all your ways know him, and he will make straight your paths.
Be not wise in your own eyes; fear YHWH, and turn away from evil.
It will be healing to your navel and refreshment to your bones.
Honor YHWH with your wealth and with the firstfruits of all your produce;
10 then your barns will be filled with plenty, and your vats will be bursting with wine.
11 Do not, my son, reject YHWH 's instruction or be weary of his reproof,
1?
for the one whom YHWH loves—him he reproves, as a father
1 ?9
does to the son in whom
he delights.
98
The third colon of v. 3 is omitted in LXXBS. Waltke regards it as "an early gloss" that the
MT added, while Fox suggests that an omission happened in LXXBS due to homoioteleuton. Fox, Proverbs 1-9,
377; Waltke, Proverbs 1-15, 236.
99
Reading xspi as an imperative, differing from most English versions (ESV, KJV, NIV,
NRSV, and NJPS) which translate as "you will find."
Instead of ???1? (to your navel) of the MT, the LXX reads ^ ¿etRHr- aoc (t0 your body).
A number of scholars and English versions (ESV, NIV, RSV, NIV, NRSV, NJPS) accept this emendation. See
Clifford, Proverbs, 50; Fox, Proverbs 1-9, 142; Longman, Proverbs, 128. Yet, the MT can be maintained since
the navel (ito) is supposedly a metaphor for the whole body (a synecdoche). Cf. Ezek 16:4; Song 7:3[4];
Waltke, Proverbs 1-15, 246.
The LXX has ^>£fiTOi^Qrrt3c (completely with grain) instead of unto (plenty) of the MT.
The LXX reads -rso+^o- («courges) instead of 2NpI (and as a father) of the MT.
141
Identification of Speaker and Audience
The speaker and audience are the father and the son, as clearly indicated by
the uses of33, (my son) in v. 1 and v. 1 1. This rightly establishes the communicative
continuity with Proverbs 2, which will break up in the next passage, vv. 12-20.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
Prov 3:1-12 is divided into two parts: vv. 1-4 and vv. 5-12. It begins with the
usual vocative ^2 (my son) in v. 1, initiating a new literary section. The literary unity of the
first part (vv. 1-4) is established by the use of verbs, as a set ofjussive verbs appears in vv. 1-
3a (?^??'^?, ~)ÌT, 12"OT, ^3TIr-SN) and then another set of imperatives takes over in vv.
3b-4 (D")ü¡5, ?2G?3, K^Q). The second colon of v. 4 also signifies the ending of a section, as
it states "before the eyes of God and man (D"]X] D1^X "TJH), which introduces two new
sections: vv. 5-12 speak of relationship with YHWH, and vv. 21-35 teach the relationship
with neighbors.
103
Thus, it is surely viable that v. 4b refers to vv. 5-12 and vv. 21-35. If that
is the case, it is clear that v. 4 finalizes vv. 1-4.
The second part (vv. 5-12), as just noted, places particular emphasis upon
one's relationship with YHWH. The word "YHWH" appears five times (vv. 5, 7, 9, 1 1, 12)
and the third person pronoun/pronominal suffix that refers to YHWH is in use three times
Clifford clearly analyzes that vv. 1-12 are "an instruction on the disciple's relation to
142
(twice in v. 6, and v. 10). This strong Yahwistic emphasis, which is very unusual in Proverbs
1-9 and in fact singular in Prov 1 :8-3:35, reveals the distinctiveness of vv. 5-12 as a literary
unity, along with the fact that wisdom is not mentioned therein at all.
¡04
Thematic Progression
Deuteronomic Language
Scholars have suggested a close relationship between Prov 3:1-4 and
Deuteronomy, on the ground that w. 1 -3 present a number of literary/thematic similarities
with Deuteronomy, specifically Deut 6:1-15, such as Torah (teaching), commands, do-notforget, binding on the neck, lengths of days, and so forth.
The meaning of JIQNI "10? in v.
3a is important in this regard. On the one hand, it can be understood as referring to YHWH's
covenantal character.
On the other, it may also indicate a human's loyal character.
Fox
peculiarly notes that ?/2? should be viewed as YHWH's character towards humanity, yet is
God," whereas vv. 21-35 are "an instruction on the disciple's relation to other people." Clifford, Proverbs, 49.
See also Longman, Proverbs, 145.
104
Dell, Book ofProverbs, 97; Whybray, Proverbs, 58. Fox sees Prov 3:1-12 as a "highly
symmetrical lecture" that "proceeds by pairs of injunctions + promises." Fox, Proverbs 1-9, 153. For a poetic
analysis of this text, see J. H. Potgieter, "The (Poetic) Rhetoric of Wisdom in Proverbs 3:1-12," HvTSt 58
(2002): 1357-74; G. T. M. Prinsloo, "Reading Proverbs 3:1-12 in its Social and Ideological Context," HvTSt 58
(2002): 1375-400.
105Abbuhl, "Proverbs Chapter 2," 189; Overland, "Did the Sage Draw from the Shema," 424-
40; Van Leeuwen, NIB, 5:48; Waltke, Proverbs 1-15, 240-41; Whybray, Proverbs, 59-60.
Longman, Proverbs, 131-32; Whybray, Proverbs, 61.
Perdue, Proverbs, 97; Van Leeuwen, NIB, 5:48; Waltke, Proverbs 1-15, 241.
143
not necessarily covenantal.
108
I am of the opinion that both interpretations are intentionally
maintained in v. 3a, in agreement with Murphy's statement, "they [G???? ?0?] can stand for
divine as well as humans"
109
könnte aber auch Gott sein."
as well as Meinhold' s postulation, "Es könnten Menschen, es
In fact, the text of v. 3 or its literary context does not
exclude any of the two interpretive options. Rather, v. 4 most clarifies that keeping them
(?/3?1 ???) is required for finding favor in the eyes of both YHWH and humanity.
Accordingly, it seems more appropriate to posit that v. 3 purports to bring in the
Deuteronomic language and uses it for broader sense that encompasses both the covenantal
nuance and humanistic nuance of ???1 "?0?. This is evidently supported by the fact that
Proverbs 3 pays attention to both relations to YHWH and to humanity and thereby presents a
section that focuses upon the significance of relationship with YHWH (vv. 5-12) as well as
one that draws attention to relationship with human neighbors (vv. 21-35). Relationship with
YHWH and one with neighbors, from the perspective of Proverbs 3, is indistinguishably
entwined. Accordingly, v. 3 should be interpreted in a way that includes both options. This is
also harmoniously aligned with our interpretation of Pro? 2:21-22, where it has been argued
that the language of fix employs and broadens the Deuteronomic nuance into another,
Fox, Proverbs 1-9, 144.
?
Murphy, Proverbs, 21. Cf. Toy, Proverbs, 57.
Arndt Meinhold, "Gott und Mensch in Proverbien 3," VT37 (1987): 473.
144
which includes both the land of Israel and life in general.
The degrees of using and further
articulating Deuteronomic expressions/themes have gradually increased, as the texts move
from Prov 1:8-9 through Prov 2:1-4 to Prov 3:1-12.
Centrality of YHWH in Obtaining Wisdom
The primary theme of Prov 3:5-12 is certainly relationship with YHWH. This
YHWH element is a development from Prov 2:5-8 where YHWH is simply pictured as the
granter of wisdom.
1 12
Therein, the relationship between YHWH and wisdom was somewhat
unclear. In Prov 3:5-12, this theme is picked up and further articulated. Verses 5-7 suggest a
couple of points. First, one should trust and know YHWH in all efforts. Second, and more
importantly, one should not rely upon one's own wisdom, as delineated in vv. 5b
Cl^rr'?« ^nrn-^iO) and 7a Oprsn ??? ^?GG^?). Both vv. 5b and 7a are coupled with
imperatives for trusting and fearing YHWH (vv. 5a and 7b). The fear of YHWH always
entails, and is very likely equivalent to, the denial of human wisdom's capacities.
Accordingly, it is probable that vv. 5-7 clarify what it means that YHWH is the giver of
wisdom, the central statement of Prov 2:5-8: wisdom solely belongs to YHWH, not to
humans. If one thinks he/she is wise, that will immediately prove that he/she is not wise. A
Overland argues, contra Weinfeld, that "the author of proverbs borrowed from
Deuteronomy 6 and sought to offer an explanation of its laconic expressions." Yet, it seems to me that Proverbs
transforms, rather than clarifies, the Deuteronomic nuances. Overland, "Did the Sage Draw from the Shema,"
435.
112
Skehan, Meinhold, Maier, Abbuhl see Prov 3:1-12 as an elaboration of Prov 2:5-8.
Abbuhl, "Proverbs Chapter 2," 189; Maier, Fremde Frau, 102; Meinhold, Sprüche, 1 :46; Skehan, "Seven
Columns," 192-93.
145
precise definition of wisdom is stated in v. 7b to fear YHWH and turn away from evil. This
point is crucial, since it becomes evident that wisdom should be understood in relationship
with YHWH at all times. The way to obtain wisdom is to know and fear YHWH, not to look
into human thoughts or experiences.
Benefits of Honoring YHWH versus YHWH' s Discipline
The rewards for choosing wisdom are explicated in vv. 8 and 10 in terms of
physical health and materialistic blessings. In between is placed v. 9 which once again
recommends honoring YHWH, specifically with the first-fruits. The textual flow in w. 1-10,
particularly in vv. 8-10, seems to guarantee blessings as the reward for choosing YHWH and
his wisdom. Yet, vv. 11-12 turn this mechanical retributive understanding into another
direction, bringing up the subject of YHWH's discipline. In fact, vv. 1 1-12 state that there
are times when YHWH disciplines his people, which Van Leeuwen names "a sharp,
deliberate contradiction" to the deed-consequence model presented in vv. 5-10.
It is
explicitly admitted that those who trust and fear YHWH may face difficulty, though it is
explained as the expression of YHWH's love for them.
1 14
Notably, YHWH's discipline is a
theme that is newly introduced in Proverbs 3, which has never been mentioned nor discussed
in previous passages, that is, Proverbs 1-2, wherein choosing the fear of YHWH and wisdom
Van Leeuwen, NIB, 5:50. See also Fox, Proverbs 1-9, 152-53; Whybray, Proverbs, 64.
114
Clifford and Van Leeuwen find literary and thematic connections between Prov 3:11-12
and Deuteronomy 8. Clifford, Proverbs, 53; Van Leeuwen, NIB, 5:50. For social/historical backgrounds of the
corporal punishment, see John T. Fitzgerald, "Proverbs 3:11-12, Hebrews 12:5-6, and the Tradition of Corporal
Punishment," in Scripture and Traditions: Essays on Early Judaism and Christianity in Honor ofCarl R.
Holladay (NovTSup 129; ed. Patrick Gray and Gail R. O'Day; Leiden: Brill, 2008), 291-317.
146
only leads to positive results. It is important to note that this small lens appears contradictory
to the deed-consequence nexus. Though it does not significantly change the main argument
of Proverbs 1-3, it implicitly indicates that the deed-consequence nexus is not enough to
establish the hermeneutical lens for the book of Proverbs. This point also effectively helps us
to repudiate the claim that Proverbs 2 is a topical summary for the following chapters. That a
new theme is added in Prov 3:11-12 suggests a possibility that Proverbs 3 should also be
viewed as constituting a part of the topical summary, or the Lehrprogramm, for the rest of
Proverbs 1-9.
This claim will gain more support as we continue to examine the rest of
Proverbs 3.
Other Issues
A couple of minor issues also deserve mention here. First, the way imagery
does not play a significant role in this passage, only appearing in v. 6. It continually shows up
throughout Prov 1:8-3:35, only with the exception of Prov 3:13-20. Second, there is no
mention of Lady Wisdom or language of personification. Verse 7 has ?3?, but it does not
represent Lady Wisdom.
The theme of discipline re-appears in Prov 9:7-8.
147
Analysis of Communicative Context
Pemberton posits that the intention of Prov 3:1-12 lies in "reminding the son
ofthe content ofthe father's teaching and persuading him to obey it."1 16 Yet, in my view,
the intentions in this passage lie in the centrality ofYHWH m. the process of looking for
wisdom, rather than in the importance of the teachings of the father. The illocutionaryforce
is to command the audience, the son, to seek YHWH by understanding that good benefits only
come from a relationship with Him. The perlocutionary intention is that the son should trust
andfear YHWH. In fact, the development Prov 3:1-12 makes in comparison to the preceding
passages lies in the emphasis upon YHWH. These intentions of Prov 3:13-18 will further
develop by clarifying what the centrality of YHWH means in his relationship with Wisdom
in the context of his activity of creation.
Summary
Prov 3:1-12 solely focuses on the importance of having a right relationship
with YHWH. The result of honoring YHWH is pictured, so the son does not to forget this
teaching. In comparison to Prov 1:8-2:22, this emphasis upon YHWH is distinctive. Despite
the mention of YHWH' s discipline in vv. 11-12, this passage presents a positive attitude in
explaining the benefits of Wisdom in association with honoring YHWH. The importance of
fearing YHWH is the development Prov 3:1-12 makes, in comparison to Proverbs 2 where
the importance of having a relationship with Wisdom is primary. In the following passage,
Prov 3:13-20, these two concerns—importance of Wisdom and that of YHWH—are
148
interconnected, whereby the relationship between YHWH and Wisdom is carefully
articulated.
Prov 3:13-20
Translation and Textual Notes
13 Blessed is the one who finds wisdom, and the one who gets understanding,
14 for her profit is better than that of silver and her yield better than gold.
15 She is more precious than jewels, and all that you desire cannot compare with her.
16 Length of days is in her right hand; in her left hand are riches and honor.
17 Her ways are pleasant ways, and all her paths are peace.
18 She is a tree of life to those who lay hold of her; those who hold her fast are called
blessed.
19 YHWH by wisdom founded the earth; by understanding he established the heavens;
20 by his knowledge the depths were split open, and the clouds drop down the dew.
Identification of Speaker and Audience
In Prov 3:13-20, no specific clues are provided for identification of speaker
and audience. The possibility that the son remains as an implicit audience cannot be proved
by any evidence. Rather, it seems better to ask why this section is placed here, resulting in a
discontinuity in terms of this identity issue. Waltke explains that Prov 3:13-18, 19-20, 21-26,
27-35 were once independent units which are now incorporated into a unified whole and that
for this reason "my son" is not encountered in the first two blocks (vv. 13-18, vv. 19-20).
1 18
Pemberton, "The Rhetoric of the Father (dissertation)," 158.
1 17
Syriac and Talgum support emending ???? to a plural form, DIBÍKO. However, as Murphy
and Waltke note, this emendation is not necessary, since a plural subject can match a singular predicative. Cf.
GKC §1451. Murphy, Proverbs, 20; Waltke, Proverbs 1-15, 251.
Waltke, Proverbs 1-15, 255.
149
Although his suggestion seems logical, it is still necessary to ask why this peculiar section is
positioned here. In this regard, it should be noted that a generic form that refers to humanity
is in use here (D"]K; twice in v. 13). In v. 18, humanity is depicted in use ofplural participles
(?3 D^ms, rPDQtì), which legitimately suggests that humanity in general is intended as
the implicit audience.
It is therefore possible that this passage, at least vv. 13-18, has a
democratized audience in mind. This point makes sense when observing that the next passage
(vv. 21-35) addresses humanity's everyday life issues. The notion that the whole of humanity
is the audience will be more clearly observed in Proverbs 8, where the audience undergoes a
process of democratization, particularly in vv. 4-31, whose scope ultimately comes to cover
the entire humanity as well as the rest of whole created world.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
While most scholars agree that Prov 3:13-18 constitutes a literary unity, there
are widespread disagreements concerning the relationship between vv. 13-18, vv. 19-20, and
the rest of Proverbs 3 .
First, the unity of vv. 1 3-1 8 is established by an inclusio set up by
im in w. 13a ?~???) and 18b (~)???). Second, its content, which intensively explains the
V. A. Hurowitz thinks that D"1N in this passage alludes to Adam in the Creation narrative
in Gen 1-3. Victor A. Hurowitz, "Paradise Regained: Proverbs 3: 13-20 Reconsidered," in Sefer Moshe: The
Moshe WeinfeldJubilee Volume (ed. Chaim Cohen, et al.; Winona Lake: Eisenbrauns, 2004), 56-57.
120
Overland and Waltke divide vv. 13-35 into vv. 13-26 and vv. 27-35, yet Clifford,
Longman, Fox, and Whybray reckon vv. 13-35 as divided into vv. 13-20 and vv. 21-35. Clifford, Proverbs, 53;
150
benefits of wisdom, also helps the passage stand as a coherent whole. Verses 19-20 are
thematically connected with vv. 13-18, as its topic remains the same, namely, wisdom.
Difficulty arises, yet, from how one can understand the relationship of vv. 13-18 and vv. 1920, since they address different nuances of wisdom. In the former, wisdom's benefits are
explained; in the latter, the relationship of wisdom with YHWH is explicated.
121
Verses 19-
20 seem to be loosely connected with vv. 13-18. Nonetheless, vv. 21-26 should be rendered
together with vv. 27-35, since they share the following features: (1) the same communicative
context: the same speaker (the father) and audience (the son), and (2) the same stylistic
feature: imperative that begins with ^N at the beginning of the verse (vv. 21, 25, 27-31). For
this reason, vv. 13-20 are rendered as a single literary unit and the relationship between vv.
13-18 and vv. 19-20 will be studied below.
Thematic Progression
Benefits of Wisdom (vv. 13-18) / Language of Personification
Prov 3:13-18 solely focuses upon the blessedness of those who find
wisdom.122 As already noted, the double use of itôX in vv. 13a and 18b encloses the entirety
of vv. 13-18 in order to ardently present this blessedness. The presentation consists of three
Fox, Proverbs 1-9, 160; Longman, Proverbs, 136; Overland, "Literary Structure," 285-90; Waltke, Proverbs 115, 255; Whybray, Composition, 36-38.
121
122
Whybray, Composition, 37.
Alfred Marx argues that Prov 3:13-18 is closely related to Solomon's dream given m 1
King 3:4-15 and/or 2 Chr 1:6-13. Alfred Mark, "Salomon, ou le modèle de l'homme heureux (Prov. 3:13-18),"
*T58 (2008): 420-23.
151
steps. First, in vv. 14-15, the value of wisdom is explained in comparison to silver, gold,
rubies, and v. 15b concludes that nothing is comparable to wisdom. Second, the provisions of
wisdom are pictured in vv. 16-17 as lengths of days, riches, honor, pleasantness, and shalom.
Third, conclusively, v. 18 reveals that wisdom is tree of life (D^rr^SJ).
The precise meaning of tree of life (D^rrfy) has been debated. Fox, Whybray,
Murphy interpret it as indicating vitality, healing, or happiness of life, devoid of the original
mythological nuance found both in Genesis 2-3 and elsewhere in Ancient Near Eastern
literature.
123
In opposition, Longman, Waltke, and Clifford argue that this tree of life in Prov
3:18 directly points to the tree of life in Genesis, which evidently implies that W9J] in this
verse means eternal life or immortality, though not exclusive of happiness or healing.
Clifford's explanation is helpful: "Proverbs reverses Genesis and ends the sequestering of the
tree of life. On[e] who finds wisdom finds life."
125
Hurowitz goes further to state that the
1 0£\
entirety of vv. 13-20 depicts the regained Garden of Eden.
In my view, both opinions are
rather extreme, excluding the other's interpretive nuance that may be incorporated into a
better understanding of this phrase. The first opinion eliminates the allusion to the creation
story, while the second pushes this allusion too far despite the fact that Prov 3:18 does not
123
Fox, Proverbs 1-9, 159; Murphy, Proverbs, 22; Van Leeuwen, NIB, 5:53; Whybray,
Proverbs, 67.
124
125
Clifford, Proverbs, 55; Longman, Proverbs, 139-40; Waltke, Proverbs 1-15, 259-60.
Clifford, Proverbs, 55.
Hurowitz, "Paradise Regained: Proverbs 3:13-20 Reconsidered," 49-62.
152
provide further details in order to connect with the Creation account in Genesis. Thus, it
seems more appropriate that we should maintain both nuances—eternal life and
happiness/vitality—as the meaning of D^n in v. 18. At one level, it alludes to immortality in
connection with Genesis. At another level, though, the textual data in v. 18 do not clearly say
so, but only express the blessedness of life. The text intentionally remains ambiguous, and
this will be gradually resolved as we continue to examine the following texts.
It should also be noted that vv. 16-18 have literary links with v. 2: D^ "^-)N
(v. 2, v. 16), Dib© (v. 2, v. 17), and Q^U (v. 2, v. 18). An interpretive tension arises from this
observation. In v. 2, these benefits come from adhering to the father's words, yet in vv. 16-18
they are benefits that Wisdom grants. Then who is the giver of these benefits? This tension
continues in our examination of vv. 19-20.
Wisdom and Creation
The aforementioned two issues—the meaning of W19U and the issue of who
the granter of benefits is—come to meet a new phase in vv. 19-20, where the scene of
creation is precisely described.
127
The juxtaposition of w. 19-20 with vv. 13-18 appears
very abrupt for the following reasons. First, as Whybray notes, the central stage changes
from Wisdom to YHWH. In vv. 13-18 there is no mention of YHWH and Wisdom is praised,
127
Van Leeuwen searches for the Ancient Near Eastern house-building concept that lies
behind vv. 19-20, arguing that this wide-spread symbolic thinking is adapted to the monotheistic explanation of
creation in vv. 19-20. Raymond C. Van Leeuwen, "Cosmos, Temple, House: Building and Wisdom in
Mesopotamia and Israel," in Wisdom Literature in Mesopotamia and Israel (SBLSymS 36; ed. Richard J.
Clifford; Atlanta: Society of Biblical Literature, 2007), 67-90.
153
•
yet in vv. 19-20 Wisdom is pictured as subordinate to YHWH.
1 28
Second, the use of
language of personification abruptly comes to an end in vv. 19-20. In vv. 14-18, wisdom is
called by the use of the third feminine pronoun all twelve times. Yet, in vv. 19-20 she is
again called HQpn and the language of personification is not found any longer. Since this
language of personification is so strong, many commentators interpret this as a sexual motif,
particularly in v. 18.
129
The absence of this language certainly evokes the sense of
discontinuity between vv. 13-18 and vv. 19-20. Third, and most importantly, the primary
theme of vv. 19-20 is quite different from that of vv. 13-18. In contrast to the benefits of
wisdom in vv. 13-18, vv. 19-20 bring up the Creation account. Clifford and Van Leeuwen
claim that vv. 19-20 provide the ground for Wisdom's capability to supply the benefits
capitulated in vv. 13-18, but that is not enough to explain the abruptness of the appearance of
vv. 19-20 and the reason for mentioning YHWH in relation to wisdom.
Then, how can this be explained? First, 0"1Tt in v. 18 should be noted. As
mentioned before, this expression comes with the mythological nuance of Creation that
connects with Genesis 1-3. This word serves as a catchword between vv. 13-18 and vv. 19-20
1-3 1
as it brings up the creation motif for both sections.
It should also be pointed out that vv.
19-20 turn the textual focus from Wisdom to her relationship with YHWH. The
128
129
Whybray, Proverbs, 68.
Longman, Proverbs, 139; Roland E. Murphy, "Wisdom and Eros in Proverbs 1-9," CBQ
50 (1988): 600-603.
130
Clifford, Proverbs, 54; Van Leeuwen, NIB, 5:53.
154
Tetragrammaton is in use in v. 19, and a pronominal suffix that refers to him is also used in v.
20a (inui3). Conversely, the role of Wisdom in the Creation scene is unclear.
132
Emphasis
is placed upon the fact that YHWH created the world in or by wisdom. Thus, the primary
subject of vv. 19-20 is evidently not Wisdom but YHWH. Therefore, the creation motif in vv.
19-20 plays a role in turning the interpretive attention back to YHWH, positing that Wisdom
is subordinate to YHWH. The precise relationship of YHWH and Wisdom, though, remains
unclear, and we will have to wait until it is further articulated in Proverbs 8.
Another point should be addressed in that v. 19 mentions f"IK, which was a
serious subject of discussion in Prov 2:21-22. It was argued there that this word comes with
Deuteronomic nuances, yet gets to have a broader meaning, "life" at the same time. This
meaning of }HK was in connection with the language of dwelling in Prov 1 :33 as well. Then,
in Prov 3:19, this word comes to the fore once more, in the creation scene. It is apparent that
f")K is now used in a very different context. In Prov 2:21-22, it was used as a criterion for
whether the audience can dwell in the land of Israel or in the blessedness of life. In Prov 3:19,
it is now explained as part of, more inclusively as a metonymy for, the created world. It is
evident that the particularistic nuance in the former QHK as land of Israel) is broadened into
131
132
Overland, "Literary Structure," 293; Plöger, Sprüche, 38.
This is in agreement with Murphy. Murphy, Proverbs, 22. In opposition, Boström states:
"... the main message of the verses [Prov 3:19-20] is not about creation as such nor about the Lord, but about
the role of wisdom in the world.... In this way wisdom is given an enhanced status of supreme importance and
is also closely connected with Yahwism.... Wisdom literature emphasizes the indispensability of wisdom for
understanding the world of man, as essential in the search for a world view which helps man cope with his
present reality." This view is in fact not convincing, since Prov 3:19-20 does not provide any textual arguments
that might support this view. The emphasis of this passage is placed upon Wisdom's close relationship with
155
a more universal one in the latter QHN as earth of the created world, or more inclusively
"the created world" itself). This point is supported by v. 20b which states that YHWH
sustains and protects the world by describing that he lets clouds drop water to satisfy the need
of the created world. Yet, what it means that Wisdom has this universal scope, or what role
she plays in it, is not explained further. What this passage teaches is twofold. First, it
provides the idea that Wisdom's values are closely related to her relationship with the
Creator. Second, the meaning of f"|N has been expanded from one that includes the
Deuteronomic nuance and the life in general toward a more comprehensive one that
embraces the cosmological nuance. These two points will also be addressed in Proverbs 8 in
more detail.
Having considered the above arguments, it is of primary importance to notice
that some new elements are introduced in this passage. First, the creation motif and "flN in
the context of creation have not been addressed before.
133
At the end of Proverbs 2 the
Deuteronomic nuance was noticed for the meaning of )HN, but that is now expanded into a
wider concept that entails the cosmological nuance. The creation motif and the cosmological
nuance of f"IN are totally new topics, which will be fully explained later in Proverbs 8.
Second, the identity of the audience in this passage, the democratized audience implied by
the use of D "IN is entirely new. This phenomenon will also be observed in fuller details in
Proverbs 8.
YHWH, not her role in creation. Boström, God ofthe Sages, 5 1 .
133
Longman, Proverbs, 138.
156
Third, the language of personification in vv. 13-18, according to Newsom,
establishes Lady Wisdom as a counter-figure against the Strange Woman in Prov 2:16-19.
Lady Wisdom in Prov 1 :20-33 is also a personified figure, but it seems inappropriate to see
the negative tone of Lady Wisdom there as being further described in later chapters. Rather,
Lady Wisdom in Prov 3:13-18 can be understood as providing a topic for later chapters, since
she is described in a positive way. In fact, as the next two chapters of this dissertation argue,
Lady Wisdom and the Strange Woman reciprocally respond to each other, appropriating the
other's language in opposite ways. In this sense, Lady Wisdom's description in Prov 3:13-18
is a new topic, not a direct development from Prov 1 :20-33.
In sum, there are three new elements that first appear in Prov 3:13-20. All of
these observations are of assistance in establishing the view that Proverbs 3 should be
regarded as part of the topical summary for Proverbs 4-9. Although Skehan and Abbuhl
claim that Prov 3:13-20 is an elaboration of Prov 2:9-1 1, the textual data observed thus far do
not lend credit to their view.
135
Conversely, Prov 3 : 1 3-20 is full of novel interpretive
elements to be fully articulated later in the rest of Proverbs 1-9.
Newsom, "Woman and the Discourse," 150.
135
Abbuhl, "Proverbs Chapter 2," 190; Skehan, "Seven Columns," 193.
Meinhold argues that the cosmological status of wisdom interconnects the two other major
topics of Proverbs 3: relationship with YHWH (v. 1-12) and relationship with others (vv. 21-25). Fox severely
critiques this view of Meinhold. In my opinion, Meinhold's view is not convincing in the context of Proverbs 3,
since therein wisdom's role between YHWH and humanity is not described in detail. His view can be more
effectively defended in Proverbs 8. Fox, Proverbs 1-9, 170-71; Meinhold, "Gott und Mensch in Proverbien 3,"
477.
157
It is significant to note how these points are connected with the preceding
passages. Prov 3:13-20, in comparison to Proverbs 2 and Prov 3:1-12, has a distinct thematic
focus: the relationship between YHWH and Wisdom in the context of the creation account.
Prov 3:1-12 generally emphasizes the centrality of YHWH, and Prov 3:13-20 more
specifically mentions what the centrality of YHWH means in terms of his relationship with
Wisdom. Verses 13-18 provide the benefits of Wisdom with allusions to the creation
account; yet vv. 19-20 turn the focus back to YHWH, thus connecting with vv. 1-12. The
focal points of vv. 13-10 as a whole are therefore, first, that Wisdom played a certain role in
YHWH's activity of creation, and second, that the benefits of Wisdom depicted in w. 13-18
can be obtained when one acknowledges this Wisdom's relationship with YHWH. It remains
unclear, however, what role Wisdom played in YHWH' s creation activity. The details will be
provided when we get to the examination of Proverbs 8, particularly Prov 8:22-31.
Analysis of Communicative Context
There is no direct communication between the speaker and the audience in
this passage. Therefore, the analysis of communicative context should be indirectly inferred
from our interpretation of the textual data. The illocutionaryforce is likely to develop the
theme of the centrality of YHWH taught in Prov 3:1-12 by explaining the benefits of
Wisdom and her close relationship with YHWH in the context of the Creation account. The
perlocutionary intention is that the audience shouldfully acknowledge the centrality of
YHWH by way of understanding Wisdom's relationship with YHWH. Sandwiched by w. 112 and vv. 21-35, both of which have a clear speaker-audience relationship (father-son), this
158
passage appears to remain unclear in this regard for the purpose of speaking up in a more
objective way. Before the subject of relationship with others in vv. 21-35 is taken up, it
makes sure that the audience should learn and thereby become aware of two notions: who she
is (her relationship with YHWH) and what she does for them (her benefits).
Summary
Prov 3:13-20 is composed of two parts: vv. 13-18 and vv. 19-20. The first part
depicts the benefits of Wisdom and the second explains her relationship with YHWH.
Juxtaposition of these two parts seems a little loose, yet the creation theme in vv. 19-20 turns
the focus from Lady Wisdom to the Creator, YHWH, thus establishing a new theme that will
be further delineated in later chapters. The first part also sets up the strong language of
personification that can be seen as a counter-figure against the Strange Woman, which
anticipates Proverbs 4-7. Furthermore, implicitly presenting humanity in general as its
audience, this passage also look forward to Proverbs 8, where this new element will be
further developed in more detail.
Significantly, the thematic flow moves towards the centrality of YHWH,
which is the main theme in vv. 1-12 and further develops in vv. 13-20 regarding YHWH's
relationship with Wisdom. Specifically, Wisdom's identity and her blessings are explained in
association with YHWH's creation activity. This point is clearly explained, but the details of
Wisdom's relationship with YHWH are not given and will be found in Proverbs 8. What
should be noted here is that Wisdom has a specific relationship with the Creator YHWH.
With this point explained, the text now moves to Prov 3:21-35.
159
Prov 3:21-35
Translation and Textual Notes
21 My son, do not let them depart from your eyes; keep sound wisdom and discretion;
22 so that they may be life for you and grace for your neck.
23 Then you will walk securely in your way, and your foot will not stumble.
24 If you lie down, you will not be afraid; when you lie down, your sleep will be sweet.
25 Do not be afraid of sudden terror or of the ruin of the wicked when it comes,
26a for YHWH will be your confidence
and will keep139your foot from capture.
Do not withhold good from those to whom it is due,
when it is in your power to do it.
28 Do not say to your neighbor, "Go, and come again, tomorrow I will give it" - when you
have it with you.
Do not plan evil against your neighbor, who dwells trustingly beside you.
30 Do not accuse
a man without reason, if he has not done you evil.
31 Do not envy a man of violence and do not choose any of his ways,
32 for the devious person is an abomination to YHWH, but the upright are in his confidence.
33 YHWH 's curse is on the house of the wicked, but he blesses the dwelling of the righteous.
34 With regard to
the mockers he mocks, but to the humble he gives favor.
35 The wise will inherit honor, but fools acquire
137
disgrace.
The LXX has ^^(sit down) instead of a?çn (lie down) of the MT and is accepted by
Fox and in RSV and NRSV. Perdue, Wisdom Literature, 51.
138
The LXX reads „$. ^ce-e ??e^' ooe (on a" your ways) instead of ^033 (your
confidence) of the MT.
139
140
Literally, "its owners."
Reading Qere (ann). Cf. Fox, Proverbs 1-9, 162.
Fox holds that b'üK should be interpreted as "if in regard to" on the basis of Job 9:19.
Waltke, Proverbs 1-15, 254.
142
The LXX reads Ch=£or·= (exalt) instead of the MT's ana (to hold up). Waltke parses onn
as a noun or a verbal adjective of llD (to acquire) in agreement with Y. Hocherman. Fox also interprets D1-ID as
"to acquire" related to ???. Fox, Proverbs 1-9, 168. For other various emendations, see Fox, Proverbs 1-9,
169; Waltke, Proverbs 1-15, 254. See also Emerton's essay that presents evaluation of viable options and his
own conclusion. Fox, Proverbs 1-9, 169. John A. Emerton, "A Problem in Proverbs 3:35," in Sefer Moshe: The
Moshe Weinfeld Jubilee Volume (ed. Chaim Cohen, et al.; Winona Lake: Eisenbrauns, 2004), 9-24.
160
Identification of Speaker and Audience
The father-son paradigm returns in vv. 21-35, where "1JZl (my son) in v. 21
again introduces the section. This relationship between the father and the son is expressed
through a series of imperatives of the father to the son in vv. 25, 27-31. In effect, the father
and the son are the primary speaker and the audience in Prov 1 :8-3:35, only with two
exceptions: Prov 1:20-33 and Prov 3:13-20. In the former, Lady Wisdom and "the simple"
take over the places of the father and the son. In the latter, no clues are provided for the
identities of speaker and audience. These two texts that we now classify as exceptions will be
later incorporated into Lady Wisdom's first person speech for the entire humanity in
Proverbs 8. Since they should be seen as strategically positioned, it is possible to conclude
that the father-son relationship is primarily at work, without significant changes, in the
communicative context of Prov 1:8-3:35.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
The literary unity of Prov 3:21-35 is somewhat loose. Scholarly opinions vary.
Fox, Longman, Clifford, and Abbuhl view Prov 3:21-35 as a unified literary section,
143
while Delitzsch, Overland, and Waltke think it is better to read vv. 21-26 with vv. 13-20.
As evidence of continuity between v. 20 and v. 21, Overland and Walkte argue that the
143
Abbuhl, "Proverbs Chapter 2," 191; Clifford, Proverbs, 165; Fox, Proverbs 1-9, 162;
Longman, Proverbs, 140.
144
161
missing subject of IT1T in v. 21a is wisdom (nQ3n)/understanding (G??3?) in vv. 12 and 19,
but this is somewhat unconvincing.
Rather, the view of Longman and Whybray that
sound wisdom (????) and discretion (????) v. 21b are the subject of vb* in v. 21a appears
more reasonable, if it is accepted that an ellipsis is at work between the two cola of v. 21.
146
The most obvious literary device that guarantees the literary unity of vv. 21-35 is the use of
imperatives that begins with the negative particle bu, which appears seven times at the
beginning ofvv. 21, 25, 27-31.147 Other literary devices that serve the unity ofvv. 21-35
include: (1) the chiastic structure that makes a sharp contrast between the themes of safety
(vv. 23, 26) and dread (vv. 24, 25) along with a catchword ??2 (vv. 24, 25); (2) the thematic
unity in vv. 27-3 1 (relationship with others) along with catchwords ÎT) (vv. 28, 29), Hi?"! (vv.
29, 30), and D*]X/ttTX (vv. 30, 31); (3) the pattern of contrast between one colon (judgment
on evil character) and the other (blessing upon good character) in vv. 32-35. Therefore, this
passage can be divided into three sections: (1) summary of previous passages (vv. 21-26); (2)
advice with regard to relationship with others (vv. 27-31); (3) conclusion that makes decisive
contrasts between two types of life (vv. 32-35).
144
Overland, "Literary Structure," 285-87; Waltke, Proverbs 1-15, 252.
145Overland, "Literary Structure," 285-87; Waltke, Proverbs 1-15, 252.
146
Longman, Proverbs, 140, n.l 1; Whybray, Proverbs, 70.
In v. 21, bx is preceded by "1J?.
162
Thematic Progression
Summary of Previous Themes (Prov 3:21-26)
It is interesting that the first part, Prov 3:21-26, presents themes or expressions
referring to almost every part of the preceding passages, i.e., Prov 1 :8-3:20: (1) Call to
attention: The father's voice in v. 21 calls the son's attention by using "03, which connects
with Prov 1:8, 15; 2:1; 3:1, 11; (2) Sound wisdom and discretion: G?f? and 7\?? in v. 21b
respectively refer to Prov 2:7 and 2:1 1; (3) Life: D""Tl in v. 22a connects with Prov 3:18; (4)
Grace/Neck: ^G???? "|? in v. 22b is a re-worked combination of "[? in Prov 1 :9a and
^rhin:'? in Prov 1 :9b; (5) Way motif: "]?? in v. 22 connects with all passages in Prov 1 :83:10 as already observed; (6) Foot imagery in relation to the way motif: "^]") in vv. 23 and
26 relates to Prov 1:15; (7) Dread motif: "??2 in vv. 24-25 connects with Lady Wisdom's
laughing at the simple's disaster in Prov 1 :26-27; (8) The wicked: D^tth in v. 25 refers to
Prov 2:22; (9) The use of the Tetragrammaton: the mention of YHWH in v. 26 connects with
Prov 1:29; 2:5-8; 3:1-12, 19-20. Overall, this set of intertextual connections clearly show that
this passage is designed as a summary of previous themes and expressions. Then, what is its
message? First, v. 21 brings up the importance of keeping wisdom. Second, vv. 22-24
mention the benefits from keeping wisdom. Third, vv. 25-26 conclude that one should not
fear worldly situations but should trust/fear the Lord. At the heart of w. 21-26's message is
the significance of faith in YHWH. This is most adequate, taking into consideration the
thematic flow of Prov 1:8-3:20. Prov 1:8-33 consists of negative tones that warn against
joining the evil way and rejecting Lady Wisdom's call. Proverbs 2 is composed of a positive
163
tone (w. 1-11) and a negative one (vv. 12-18). Prov 3:1-20 presents very positive accents in
relation to YHWH (vv. 1-12), Lady Wisdom (vv. 13-18), and relationship of Wisdom and
YHWH (w. 19-20). At the end of this textual flow, Prov 3:21-26 connects with previous
themes and concludes with the command to keep Wisdom and trust YHWH. Verses 21-26
summarize and wrap up the points that have been taught in Prov 1 : 8-3:20, ending with the
recommendation that places an emphasis upon faith in YHWH. This passage is entirely
retrospective in this sense, and is in fact a conclusion of Prov 1:8-3:20. The textual flow is
reaching its climax.
Relationship with Others (Prov 3:27-32)
It first seems that there is no need for another passage, since Prov 3:21-26
sums up everything that has been said in preceding passages. Nonetheless, the text goes on
and adds nine more verses (vv. 27-35). Therefore, it is of necessity for us to bring to light
how these nine verses function, or why they are added, in the context of Proverbs 1-3. Quite
interestingly, in opposition to the retrospective nature of vv. 21-26, the second part (vv. 2731) introduces a new thematic element: relationship with others, which has never been the
subject of discussion since Prov 1 :8. A literary and theological analysis of this section
provides a point of view that helps us to understand the reason for this passage's placement
here. For this purpose, let us examine the literary data and their theological implications in
turn.
All of these verses begin with negative imperatives, thus maintaining literarythematic unity. Scholarly views vary concerning whether v. 32 needs to be considered
164
together with vv. 27-3 1 . Clifford, Fox, and Murphy think that v. 32 should be viewed as part
of the negative admonitions,
yet Longman and Van Leeuwen rightly hold that it rather
matches vv. 33-35 on the ground that vv. 32-35 are a motivational set of lines that provides
reason for not envying the violent man in v. 3 1 .
149
To the view of Longman and Van Leeuwen should be added the following
points in order to clarify the structure of vv. 27-35. First, a set of catchwords interweaves vv.
27-3 1 into a literary whole. As already noted, JJ"l connects vv. 28 and 29; ?1? groups vv. 29
and 30; and the semantic synonyms ?????G? bonds vv. 30 and 31 together. The fact that
each of vv. 28-31 is connected with one or two of its surrounding verses by use of a
catchword effectively reinforces the literary wholeness. Plus, the progression from neighbor
to humanity in general seems to broaden the scope of coverage that the teaching of these
proverbs can relate to. Second, thematically speaking, as Waltke intriguingly observes, the
passage of vv. 27-31 "progressively hardens in wrongdoing against a neighbor from
withholding help from him (vv. 27-28), to plotting evil against him (vv. 29-30), to becoming
in any way a violent neighbor (v. 3 1)."
It is very likely that v. 3 1 serves as a climax of w.
27-3 1 and is in a sense the focal message. This theme is further connected with the
descriptions of wrong people in vv. 32-35. These two points seems to argue for the
Clifford views vv. 27-28 as presenting "conduct toward a neighbor to whom one has an
obligation", vv. 29-30 as "conduct toward a neighbor with whom one lives on good terms," and vv. 31-32 as
"conduct toward neighbors who are wicked and prosperous." Clifford, Proverbs, 57; Fox, Proverbs 1-9, 167;
Murphy, Proverbs, 23.
Longman, Proverbs, 144; Van Leeuwen, NIB, 5:55.
165
literary/thematic significance of v. 31. Third, however, the existence of v. 31 causes a
problem from a theological perspective, since it is suggestive of a possibility that a godly
person might be envious of a violent man. Until now, since Prov 1 : 8, the principal message
has been that choosing the right way, namely, Lady Wisdom and YHWH, guarantees blissful
results. The only minor exception was Prov 3:11-12 which mentions YHWH' s discipline.
The assumption behind v. 3 1 , however, puts that point into tension, since it says that the
wrong kind of people might live in better status, in terms of economic, political, or social
associations.
This is obviously a new topic and quite problematic to the arguments taught
thus far. How then could this be understood and explained? What is a plausible implication
that should be drawn from this point? It is suggestive that the deed-consequence nexus that
has been confirmed by most of the messages since Prov 1 :8 begins to break down, or become
open to other possibilities in v. 3 1. This issue will be linked with a number of proverbs, in
Proverbs 10-29, which deal with the problem of suffering, YHWH's justice, etc.152
Theological Perspective for Understanding Relationship with Others
The problem seen in v. 3 1, however, is rapidly resolved in the following
verses (w. 32-35) which affirm a critical point: the theological perspective should be taken
into consideration. YHWH is not mentioned at all in w. 27-3 1, but appears as the subject of
Waltke, Proverbs 1-15, 266.
Pemberton states that the rhetorical problem in vv. 21-35 is located in w. 31-32 in relation
to "the prosperity of those who do not follow the path of wisdom." Pemberton, "The Rhetoric of the Father
(article)," 75-77.
166
divine judgment in vv. 32-33. This contrast clearly postulates, as Waltke points out, that
"social and religious attitude, ethics and piety, are of the same fabric."
153
Specifically,
Gemser critically observes that the description of the wrong kind of people in vv. 32-35, TÌ73
(v. 32), »eh (v. 33), D^b (v. 34), and 0"61Pp (v. 35), all point back to ??? UTX in v. 31
and in fact are descriptions of a non-godly person.
All of vv. 32-34 share a particular pattern. The first colon depicts the curse of
YHWH that the wrong people should receive eventually. The second colon makes a contrast
by stating that the good people (0"HUT, D"'[?VTC, D*,*3I7) should receive blessings. Verse 35
wraps up this point, with a couple of distinctive points. First, unlike vv. 32-34, it does not
mention YHWH. Second, it reverses the pattern of vv. 32-34, that is, combination of the
negative critique in the first colon and the positive description of blessings in the second. In v.
35, the positive comes first, and the negative in the second colon. More striking is that the
contrast between ??^? and D^pp is present in v. 35. This contrast will be clearly
articulated in Proverbs 9, yet is glimpsed here in Prov 3:35. All these points lead to a
conclusion that vv. 32-35, having received the thematic progression in vv. 27-31 in terms of
hardening in wrongdoing, establish two characters: a character developed in a relationship
with YHWH and the other character formed without such a relationship. Verse 35 presents
For the details in this regard, see chapter 1 .
153Waltke, Proverbs 1-15, 270.
154
Berend Gemser, Sprüche Salomos (Tübingen: J.C.B. Mohr, 1937), 24. This view of
Gemser is cited from Waltke, Proverbs 1-15, 270.
167
no link with YHWH, yet as a conclusion of vv. 32-34 states the marked contrast the two
characters, formulated by the relationship with YHWH, entail in the actual life settings.
In summary, Prov 3:21-26 retrospectively reads and summarizes Prov 1:83:20. Prov 3:27-31 introduces a new theme: relationship with others. Prov 3:32-35 explains
that this relationship with others must be practiced in consideration of relationship with
YHWH who judges the ungodly yet blesses the godly. The topic of relationship with others
can be understood as looking forward to Prov 6:1-19 that deals with the same topic. Verses
32-35 prospectively point to Proverbs 9 where Lady Wisdom and Lady Folly are contrasted.
Verses 27-35 are added to the summarizing verses (vv. 21-26) to introduce a new topic that
will be dealt with in later chapters.
Therefore, Proverbs 3 is very likely a part of the
topical summary that will be further developed in Proverbs 4-9, since it contains a number of
new themes: YHWH's discipline (vv. 1 1-12), jealousy of a violent person (v. 31), contrast
between the wise and the fools (v. 35). This point is helpful in critiquing the theory that
Proverbs 2, or Proverbs 1-2, only serves as a topical summary.
In terms of the thematic flow in the context of Prov 1 :8-3:35 in its entirety, it
should be noted that Prov 3:27-31 challenges the audience to practice their faith in YHWH in
their relationships with others. In other words, the relationship with YHWH that construes
Wisdom's identity, explained in vv. 13-20, should be executed in one's relationship with
neighbors around him/her as taught in vv. 27-31. In this sense, Prov 3:27-31 should be
Proverbs scholars have presented other views. Skehan sees Prov 3:25-34 as a development
from Prov 2:5-8. Van Leeuwen regards Prov 3:21-35 as a development from Prov 2:9-1 1. The interpretation
done here seems more acceptable, on the ground that human relationship in vv. 27-3 1 is a newly introduced
topic. Skehan, "Seven Columns," 192-93; Van Leeuwen, NIB, 5:54.
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regarded as examples of how to apply the fear of YHWH in the real life situations. Thereafter,
Prov 3:32-35 functions as a conclusion with a description of sharp contrast between the right
way of life and the wrong way of life.
Analysis of Communicative Context
With regard to the communicative intention in this passage, Pemberton writes:
[T]he lecture of 3:21-35, then, is a systematic defense of the proposition of
3:21-22. The rhetor's strategy is a variation of the schema found in the
previous lecture of 3:1-12. In response to the problem of forgetfulness and the
failure to live wisely, the rhetor calls the son to remember and obey his
teaching.
This analysis of Pemberton is a bit problematic, since it does not consider the actual message
of Prov 3:21-35: a summary of previous teachings (vv. 21-26) and the establishment of a new
topic, relationship with others that incorporates the theological perspective. Therefore, it
seems warranted to say that the illocutionaryforce in this passage is two-fold: first, to reeducate the audience by summing up the previous discussions and, second, to extend the
previous teaching to another realm (human relationship). The perlocutionary intention is that
the audience shouldfully understand the previous teachings and thereby apply them to real
life situations in dealing with others.
Summary
Prov 3:21-35 consists of three parts. The first (vv. 21-26) summarizes the
previous teachings in Prov 1 :8-3:20. The second (vv. 27-3 1) introduces a new theme
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(relationship with others), which should be practiced by incorporating the theological
perspective explained in the third part (vv. 32-35). The first requires a retrospective reading,
whereas the second and the third look for a prospective reading in connection with Prov 6:119 and Proverbs 10-29. The new themes introduced in this passage (relationship with others,
problems of injustice) seem to strengthen the view that Proverbs 3 is part of the topical
summary for Proverbs 4-9.
The thematic flow of Proverbs 3 is significant. First, vv. 1-12 introduce the
centrality of YHWH. Second, vv. 13-20 introduce Wisdom's blessings by way of describing
her relationship with YHWH the Creator. Verses 13-18 seem to focus upon Wisdom; yet vv.
19-20 turn the focus back to YHWH and in fact associate the importance of Wisdom found in
w. 13-18 with her identity formed by her relationship with YHWH. Then, vv. 21-26
summarize the preceding messages and vv. 27-35 attempt to apply the theological
perspective to real life situations. Proverbs 3 begins with the centrality of YHWH (vv. 1-12),
deepens it by the help of Wisdom's blessings (vv. 13-20), and applies it to the life situations
(vv. 27-31) from a theological perspective (vv. 32-35). As such, Proverbs 3 emphatically
affirms the significance of faith in YHWH.
Hermeneutical Paradigm
Consideration of the preceding points brings up an important hermeneutical
implication. In general, the deed-consequence nexus is maintained in Prov 1:8-3:35.
Wrongdoing entails bad results; good behavior brings in blessings. Despite the fact that Prov
Pemberton, "The Rhetoric of the Father (dissertation)," 192.
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3:11-12 and 3:31 point to the possibility of the breakdown of this mechanically established
retribution system, Proverbs 3, particularly vv. 32-35, provides an answer that the character
or established habit formed in relationship with YHWH does serve to resolve the problems
seen in w. 11-12, and 31.
In sum, Prov 1:8-3:35 concludes that the deed-consequence system is at work
without serious problems, although it implicitly previews some problems that might work
against it. The hermenéutica! lens defined in Prov 1:8-3:35 postulates that if one attempts to
choose the right way, there will be no critical problems, insomuch as one chooses Wisdom,
particularly in association with one's relationship with YHWH. One is requested to make a
choice—choose Wisdom by fearing YHWH. Then, one will receive the blessings of Wisdom
and one's life will be fruitful. The pattern is quite fixed and is positively guaranteed.
Therefore, if this hermeneutical lens is employed for the interpretation of individual proverbs
in Proverbs 10-29, it would promise, quite mechanically, a pack of positive results on the
condition that one attempts to be wise and fear YHWH. If one does the right thing, the result
will be positive without trouble.
An important implication concerning what texts should be regarded as the
topical summary for the rest of Proverbs 4-9 should be noted here. In Proverbs scholarship,
as already noted, either Proverbs 2 or Proverbs 1-2 have been understood as the topical
summary for Proverbs 3-9.
For instance, in this vein, Clifford states:
Harris, while admitting that Proverbs 2 is a topical summary for Proverbs 3-9, avers that
Prov 1 :8- 19 and 1 :20-33 also serve as an introduction in the sense that these two sections respectively adds the
voices of Torah and the Prophets to the book ofProverbs, analogous to the role ofPsalms 1 and 2 for the entire
Psalter. Harris, Proverbs 1-9, 162-68.
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By the end of chap.2 an interpretive system has been established and the main
polarities introduced. Proverbs 1:8-19 introduces the father (and mother), the
deceptive men, and the two ways; 1:20-33 introduces personified Wisdom;
chap.2 introduces the quest for wisdom and identifies the twin dangers of
deceptive men (vv. 12-15) and the deceptive woman (vv. 16-19). By the end
of chap. 2, therefore, the major actors and concepts have been
presented. . . [Proverbs 3-9] introduce no new major actor or topic. Rather one
finds here elaborations of what has been sketched in chaps. 1-2. . ..
The discussion in this chapter, however, has attempted to demonstrate that Proverbs 3 should
be seen as part of the topical summary, by showing that there are a number of new elements
first introduced in Proverbs 3, such as YHWH's discipline (vv. 1 1-12), the establishment of
personified wisdom as an counter-figure against the Strange Woman (vv. 13-18), wisdom
and creation (vv. 19-20), jealousy for violent person/social injustice (vv. 31), and most
importantly, the relationship with others that takes into serious consideration one's
relationship with YHWH (vv. 27-35). They have not been discussed before, but will be
further articulated in Proverbs 4-9. Proverbs 3 is full of these new themes and thus should not
be regarded a set of mere developments of themes already established in Proverbs 2 or
Proverbs 1-2. Therefore, it seems legitimate to conclude that Prov 1:8-3:35 in its entirety
should be regarded as a topical summary for the following chapters, i.e., Proverbs 4-9.
Then a question is legitimately raised: why are Proverbs 4-9 added to
Proverbs 1-3? Given that Proverbs 1-3 seem sufficient as an introduction to Proverbs 10-29,
what is the role of Proverbs 4-9 for the purpose of establishing a hermeneutical lens for the
book of Proverbs? Moreover, the message of Prov 3:27-35, that all the teachings in Prov 1 :8-
Clifford, Proverbs, 3. Weeks also states that Chapter 2 and chapter 4 are summarizing
chapters. In between, according to him, Prov 3:5-10 and 3:25-32 are "two series of sayings that embody his [the
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3:20 should be put to practice in real life situations by incorporating the theological
perspective, strongly supports the claim that Proverbs 1 -3 might be enough as an introduction
for Proverbs 10-29. Then, why are more chapters needed? In this regard, the existence of
Proverbs 4-9 leads to significant questions. Why are Proverbs 4-9 placed between Proverbs
1-3 and Proverbs 10-29? What hermeneutical nuances do Proverbs 4-9 add to Proverbs 1-3?
These are the questions to be carefully examined, to fully determine how the entirety of
Proverbs 1-9 works as an introduction to the book of Proverbs. I will argue in subsequent
chapters of this dissertation that Proverbs 4-7 attempt to challenge the hermeneutical lens of
Prov 1:8-3:35 and that Proverbs 8-9 finalize the hermeneutical lens.
Conclusion
We have sought to delimit the passages, identify the speaker(s) and audience,
and trace important themes in Prov 1 :8-3:35. Given that all the details cannot be summarized
here, it seems warranted to wrap up the discussion by pointing out some important features in
Prov 1 :8-3:35. First, the thematic flow moves from the negative toward the positive. Prov
1:8-33 contains two negative pictures of those who join the evil way and of those who reject
the call of Lady Wisdom. Proverbs 2 is of mixed pictures. Prov 2:12-19 presents the dangers
of the evil men and of the Strange Woman, yet overall it delivers positive encouragements to
pay attention to the father's teaching and thereby hold onto wisdom. Proverbs 3 reaches the
thematic climax, by articulating three themes: relationship with YHWH, values of Wisdom in
association with her relationship with YHWH the Creator, and relationship with others. Yet,
writer's] own summary of proper instruction." Weeks, Instruction and Imagery, 100.
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at the end of Proverbs 2 (v. 22) and Proverbs 3 (vv. 31-35), negative descriptions for the
fools and the wicked are given, which conclude each chapter with an emphasis upon the
result of not choosing Wisdom.
Second, as the thematic flow moves closer to end, the significance of faith in
YHWH gradually increases. The Tetragrammaton is found only once in Prov 1:8-33, yet in
Proverbs 3 faith in YHWH becomes the primary concept in relationship with wisdom.
Wisdom's benefits are explained in Proverbs 2 and are further articulated in association with
the centrality of YHWH in Proverbs 3.
Third, Prov 1 : 8-3:3 5 introduces new themes one by one and develops them by
adding nuances or interconnecting them in a fresh way. For example, the meaning of the
language of dwelling in Prov 1:33 develops by incorporating the Deuteronomic sense Of]HK
in Prov 2:21-22, and it further goes into the language of creation in Prov 3:19-20. The "way"
motif is first observed in Prov 1 : 8- 19 and further develops throughout Proverbs 2-3.
Fourth, the units of Prov 1:8-3:35 are therefore interconnected with one
another in many ways: linguistically and thematically.
Fifth, Prov 1:8-3:35 requires for both a retrospective reading, namely to look
back to the previous passages for developing certain themes and a prospective reading, i.e., to
look forward to Proverbs 4-9 for articulating the theme defined and explained in it.
Sixth, the speaker and the audience are the father and the son, only with the
exceptions in Prov 1:20-33 (Lady Wisdom and the simple) and Prov 3:13-20 (undefined
speaker and audience). In the latter, it seems possible to think that the text has in mind a
democratized audience.
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Integration of these points suggests that Prov 1:8-3:35 establishes a
hermeneutical lens that stays in accord with the deed-consequence model, as it concludes that
one will receive blessings once he/she chooses the right way, namely, the way of Wisdom in
consideration of Wisdom's close relationship with YHWH. When one attempts to make this
choice, one will receive blessings from YHWH and will have no critical problems. However,
this hermeneutical lens is not effective in dealing with the interpretive issues in Proverbs 1029 we have studied in the first chapter of this dissertation. In real life situations, we face
many problems even when we attempt to make a right decision. Absurdity and contradictions
abound in the world we currently live in. In fact, the hermeneutical lens of Prov 1:8-3:35 is
revisited, revised, and further advanced by the teachings of Proverbs 4-9, which will
articulate the epistemological difficulty when we go through the real life situations and will
explain how we should think and behave. In so doing, Proverbs 4-9 will significantly
challenge and transform the hermeneutical lens of Prov 1 :8-3:35 into one that enables the
reader to effectively interpret the individual proverbs in Proverbs 10-29.
CHAPTER 5
PROVERBS 4: A LINKING DEVICE AND PROVERBS 5-7:
AN EPISTEMOLOGICAL DIFFICULTY
Lafemme adultère parle comme une véritable épouse}
J. N. Alletti
The goal of this chapter is to examine Proverbs 4-7 in order to delve into the
question of how Proverbs 4-7 serve the entirety of Proverbs 1-9 in terms of establishing a
hermeneutical lens for the book of Proverbs. In light of the previous discussions, it is
expected that Proverbs 4-9 make literary and thematic developments from the contents of
Prov 1 :8-3:35 in order to revisit and revise the hermeneutical lens of Prov 1 :8-3:35.
Therefore, this chapter aims at an investigation of the literary and thematic developments
Proverbs 4-7 make for the purpose of determining how they advance the previous arguments
established in Prov 1:8-3:35. A number of issues involved in the process of this investigation
includes: (1) the ambiguous identities of the speaker and of the audience that remain unclear
throughout Proverbs 4-7, (2) the enticement language that dialogically develops between
Lady Wisdom (or one's own wife) and the Strange Woman, (3) the literary function of each
of Proverbs 4-7, (4) the deceptive nature of the Strange Woman, and (5) the epistemological
difficulty in distinguishing one's own wife from the Strange Woman. Examination of these
issues will culminate in establishing the hermeneutical intention of Proverbs 4-7 which
Aletti, "Seduction et Parole," 135.
175
176
purports to seriously question the hermeneutical lens suggested in Prov 1 :8-3:35. The main
point of this question will be that it is quite hard and even impossible to differentiate the right
choice from the wrong choice, which seems to invalidate the hermeneutical lens of Prov 1 :83:35 that promises positive results for those who attempt to make a right choice. I will argue
that the function of Proverbs 4-9 in the context of Proverbs 1-9 is to markedly depict this
epistemological difficulty, whereby it presents the necessity for revising or advancing the
hermeneutical lens of Prov 1:8-3:35.
Demarcation ofthe Text
Most scholars agree that Proverbs 4-7 are clearly demarcated as follows: Prov
4:1-9; 4:10-19; 4:20-27; Prov 5:1-23; Prov 6:1-19, Prov 6:20-35, and Prov 7:l-27.2 This
view makes good sense because each of these passages has its own particular theme(s) that
connect(s) with other passages. Yet, in my view, Prov 6:1-19 and Prov 6:20-35 should be
considered together, due to the fact that Prov 6:1-19 gives a basic argument on which the
message of Prov 6:20-25 is constructed. Detailed arguments will be provided when the actual
exegesis is presented. Thus, the demarcation of Proverbs 4-7 can be construed as follows:
Prov 4:1-9
Command to obtain/fall in love with Wisdom
Prov 4:10-19 Contrasting two ways
Prov 4:20-27 Importance of the way of Wisdom and the danger of deviation from it
Prov 5:1-23 Contrast between the Strange Woman and one' s own wife
Prov 6:1-35
Prov 7:1-27
Irrevocability of committing adultery
Fatal deceptiveness of the Strange Woman
2
Clifford, Proverbs, 1; Fox, Proverbs 1-9, 44-45; Longman, Proverbs, 37-38; Murphy,
Proverbs, 24-45; Waltke, Proverbs 1-15, 10-11; Whybray, Composition, 15-28. Delitzsch divides Proverbs 4-5
in a different way: Prov 4:1-5:6; Prov 5:7-23, on the ground that Prov 4:4b-5:6 in its entirety is a quotation of
the grandfather's teaching. Delitzsch, Proverbs, 76-88.
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I will argue that Proverbs 4 function as a linking device between Prov 1 :8-3:35 and Proverbs
5-7. The rest of Proverbs 4-7, namely Proverbs 5-7, serves to cast an epistemologica!
question: how can we discern the right from the wrong?
Prov 4:1-9
Three major issues come to the fore when it comes to the interpretation of
Proverbs 4. First, Proverbs 4 introduces W12 (sons) as a new audience in v. 1, which
reoccurs in Prov 5:7; 7:24; 8:32. Grandfather is also introduced as a new speaker, though his
teaching is being quoted by the father. The speaker/audience identities become ambiguous
and remain so throughout Prov 4:10-7:27, which makes a contribution to the establishment of
the hermeneutical lens of Proverbs 4-9. Second, a particular theme, the way imagery, is
pictured in detail, especially in vv. 10-27. It retrospectively connects with Prov 1:8-19 and
prospectively with the contrasting ways of Lady Wisdom and the Strange Woman. This way
imagery comes to emphasize the danger of deviation from the right way, which will be a
major theme in Proverbs 5-7. Thirdly, the language of enticement in vv. 4b-9 should be paid
attention to in terms of its relationships with some previous passages in Proverbs 1-3. All
these points will be considered together to posit that Proverbs 4 functions to connect Prov
1:8-3:35 and Proverbs 5-7 as a linking device, implicitly previewing the competition between
one's own wife and the Strange Woman in Proverbs 5-7.
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Translation and Textual Notes
Hear, sons, the instruction of the father, and pay attention to know understanding,
for I give you good learning; do not abandon my teaching.
When I was a son with my father, tender, the only one in the sight of my mother,
he taught me and said to me, "Let your heart hold fast my words; keep my commandments,
and live.
Get wisdom; get insight; do not forget, and do not turn away from the words of my mouth.
Do not abandon her, and she will keep you; love her, and she will guard you.
The beginning of wisdom is this: Get wisdom, in exchange for all your acquisition, get
understanding.
o
Cherish her, and she will exalt you; she will honor you if you embrace her.
She will place on your head a graceful garland; she will bestow on you a splendid crown."
Identification of Speaker and Audience
It is of great significance to determine the identities of speaker and audience
in Proverbs 4 and onward. First of all, Prov 4:1 introduces a new identity of audience: sons
(D^Il). Thus far, only the singular form has been used. In Proverbs 1-9, the singular 033)
appears fifteen times (Prov 1:8, 10, 15; 2:1; 3:1, 11, 21; 4:10, 20; 5:1, 20; 6:1, 3, 20; 7:1), and
the plural (D^a) occurs four times (Prov 4:1; 5:7; 7:24; 8:32). Proverbs 4 presents the
father's citation of the grandfather's speech that addresses the father in the singular form
033). In my view, the literary positions and functions of the singular and plural forms need
serious consideration, yet scholars have not paid much attention in this regard. Rather,
3
LXX and Vulgate change the audience of vv. 1-2 to singular, as they do the same in Prov
5:7; 7:24; 8:32. As will be explained later, these second person plural forms are placed with a particular purpose
for democratizing the audience of Wisdom.
4
LXXB.
The last word of v. 4 (TOm) and the first colon of v. 5 (nrn TOp ??3? TOp) are omitted in
Verse 7 is omitted in LXX. Clifford and Fox regard this verse as a later addition, though Fox
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scholars have suggested various viewpoints concerning the identities of the speaker/audience
in Prov 4:1-9. The plural form, W12, is understood in scholarship in the following ways: first,
it might be a supporting evidence for an educational Sitz im Leben (school setting) of the
book of Proverbs; second, it may represent the diachronic nature of the audience: the
teaching should be learned by future generations; third, it does not seem to hold
significance for the meaning of the text; fourth, it may represent the fact that the original
settings of individual discourse were not identical but varying; fifth, it may indicate the
universality of the teaching.
Stuart Weeks cautiously suggests that there might be textual
intention to make a distinction between "1JS, and ?^2, yet does not push this idea further,
saying that it would be unwise to make too much out of the relationship between these two
vocatives by themselves.
sees it as a part of chiastic structure that vv. 5-8 forms. Longman argues that v. 7 is integral to the content of vv.
1-9. Clifford, Proverbs, 60; Fox, Proverbs 1-9, 175; Longman, Proverbs, 146-50.
Whybray, Proverbs, 76..
7
Newsom finds in Proverbs 4 "the transformation of the sons into the fathers in the chain of
tradition." Waltke understands D^n as "diachronic" in the sense that it refers to "the lineage of sons." Fox,
Proverbs 1-9, 172-73; Fox, "Reading from Right to Left," 157; Newsom, "Woman and the Discourse," 151;
Waltke, Proverbs 1-15, 276.
O
Murphy, Proverbs., 27.
9
Longman interprets the plural vocative as signifying that "the individual discourses do not
have one original setting but rather are a collection." Longman, Proverbs, 148.
Murphy, Proverbs, 27.
Weeks, Instruction and Imagery, 48.
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Though interesting, these views do not seem to properly weigh the use of the
plural vocative in relation to both the citation of the grandfather's teaching in Prov 4:4b-9
and other uses of the plural vocative in Prov 5:7; 7:24; 8:32. Examination of the textual data
in Proverbs 4 presents, in my opinion, that the speaker/audience relationship is too
ambiguous to be determined in a univocal way. Let me explain it this way. First of all, the
plural vocative clearly draws a distinction from Prov 1 :8-3:35, where the speaker has been
the father and the audience has been his son 033), with only three exceptions (Prov 1:1-7;
1 :20-33; 3: 13-20). Though the speakers in these exceptions vary, it is very clear that the
audience has remained singular thus far. This necessarily indicates that D^a in Prov 4:1 calls
for special attention: why does this text begin to pay attention to the plurality of the
audience?
Second, the first colon of Prov 4:1 (3K IDIQ 0""3S WOCf) specifies that the
text it introduces is DK "I0ÌQ, afather 's instruction. The peculiarity of 2X "ICHE resides in its
indefiniteness, sharply contrasted to other cases 033) where the definiteness is always
maintained by the use of the first person pronominal suffix. Waltke suggests that this
indefiniteness should be regarded as pointing to "the kind or class of instruction as that of a
father to a son."12 This leads to the point that Prov 4: 1 has in mind a wider range of audience
than its preceding passages.
Third, this indefiniteness of the teaching perfectly matches the fact that Prov
4:1-9 contains a speech of the grandfather, Prov 4:4b-9. In vv. l-4a, the father explains that
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he himself was once a child of his own father and received teaching from him. Then he
quotes his father's teaching, namely, the grandfather's teaching in vv. 4b-9. Obviously, this
quotation puts the literary context in a broader realm than its preceding passages in the sense
that the particular relationship of a father and his son in Prov 1:8-3:35 is now extended into
the one inclusive of any father-son relationship. The particularistic aspect of the teaching in
Prov 1:8-3:35 is now transformed to a more or less democratized one—at least a non-
particularistic one through the quote of the grandfather's teaching.13 The nature ofthis
democratization can be called diachronic on the ground that the expansion of the audience is
literally limited to the father's sons in his family tradition. The quote of grandfather's
teaching is suggestive of the diachronic democratization of the audience in the text that
follows Prov 4:1-9.
In sum, the speaker-audience relationship in Prov 4:1-9 becomes clear. The
speaker is the father; the audience is the sons. Though the grandfather's teaching is cited in
which the audience is called in the singular form, the actual audience of Prov 4:1-9 still
remains plural because the citation is being told to sons.
In contrast to the clear identities of the speaker (the father) and the audience
(indefinite sons) in Prov 4:1-9, ambiguity in identifying the speaker-audience relationship
sets in when the text moves into Prov 4:10 and forward. In Prov 4:10, the singular form 033)
Waltke, Proverbs 1-15, 276.
13
Democratization in this study is defined as an event that a concept or type limitedly
pertaining to a specific social class is extended to and thus becomes pertinent to people in general. For examples
that utilize this meaning of democratization, see W. Dennis Tucker, "Democratization and the Language of Poor
in Psalms 2-89," HBT25 (2003): 161-78.
182
returns and remains until the end of Proverbs 7, only with two exceptions (Prov 5:7; 7:24).
Accordingly, this is suggestive of a possibility that the speaker is the father and the audience
is the son of the father throughout Prov 4:10-7:27. There is another way to look at the data,
however, which sees Prov 4:10-7:27 as composed of continued citations of the grandfather's
teaching, not of the father's own teaching. The grandfather's teaching is not limited to Prov
4:4b-9 but extended to the inclusion of Prov 4:10-7:27.
Let us examine the pros and cons of this view. First of all, taking into
consideration that Prov 4:4b-9 and Prov 4:10 onward are juxtaposed and that in both texts the
audience is addressed in the second person singular, it is very likely that the speaker in Prov
4:10 onward remains the same as the speaker of Prov 4:4b-9. Prov 4:10 has "?2, which
however does not invalidate the possibility of the grandfather still speaking, given that the
grandfather addresses the audience of vv. 4b-9 in the second person singular. Second, and
more importantly, if the father is the speaker and the son is the audience, it would mean the
invalidation of the new literary aspect—democratized audience identity—established in Prov
4:1-9 as suggested above.
Contra this view, however, it is also possible that Prov 4:10 onward is not the
grandfather's teaching. Until now, ^2 has been the typical marker of the father's teaching
for his son, and there is no textual evidence that the grandfather uses *12 for his son (the
father). That "1DS is not used in w. 4b-9 significantly weakens the possibility of the
grandfather still speaking in Prov 4:10 onward.
Then, what can we conclude? In my view, the textual evidence does not
clearly identify the speaker and the audience. In other words, both options are theoretically
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possible. First, Prov 4:10-7:27 might be a collection of citations of the grandfather's teaching
for the father. In this case, the speaker, in the original setting of the speech, is the grandfather
and the original audience is the father. Yet, since the speech is being quoted by the father, the
actual speaker of Prov 4:10-7:27 is the father and its audience is sons of the father. Second,
Prov 4:10-7:27 might be the father's teaching for his son (singular), not for his sons (plural).
Both options cannot be excluded due to the lack of textual evidence.
Therefore, the identities of the speaker and the audience can include multiple
possibilities: (1) if Prov 4:10-7:27 is the father's own teaching, then the speaker is the father
and the audience is the son of the father; (2) if it is a collection of the grandfather's teaching,
then the speaker's identity will include both the father, as he cites his father's teaching, and
the grandfather and the audience identity will include the father, the son of the grandfather,
and the sons of the father, as seen in Prov 4:1-9. Put together, the identities of the speaker
and the audience include multiple options. The speaker's identity includes both the father and
the grandfather. The audience identity includes the father, the son, and the indefinite sons of
the father. Overall, the text intends to maintain this set of ambiguities throughout Prov 4:107:27.
A brief explanation of the role ?? ambiguity will be of great assistance at this
point. In my view, ambiguity is at work as one of the important textual devices construing the
thematic advancements in Proverbs 4-9. Old Testament scholarship has recently increased its
interest in how ambiguity serves in the interpretation of biblical texts. For example, D.
Ingram defines ambiguity, in his monograph Ambiguity in Ecclesiastes, as "those aspects of
the text—be it as word, phrase, sentence, or longer piece of text, including the whole
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book. . .whose indeterminacy requires the reader to fill in the meaning in order for a coherent
reading to be produced."
In use of this concept of ambiguity, he argues that the book of
Ecclesiastes is "fundamentally ambiguous by design (Italics original)."
In a more
theoretical stance, David Firth points out five types of ambiguity in the interpretation of
biblical texts. His basic notion appropriates the views of W. Empson's and is defined when
he writes:
ambiguity occurs when there is an element within the language employed that
allows various hearers or readers to understand it in a different way, and is
quite distinct from vagueness, which is where language is insufficiently
defined. . . . Ambiguity may occur when a given text or utterance is capable of
generating different responses, but the ambiguity itself will work in a number
of different ways.
Firth suggests the following five types of ambiguity: (1) Details effective in multiple ways,
(2) Multiple possibilities with a single resolution, (3) Simultaneous use of unconnected
meanings, (4) Alternative meanings combine to clarify author's intention, and (5) Apparent
contradiction.
Among these, it is helpful to address and utilize the second type, "multiple
possibilities with a single resolution." Firth states in detail: "[It] deliberately leaves open a
range of possibilities before ultimately leading to a single conclusion.... This type of
Doug Ingram, Ambiguity in Ecclesiastes (LHBOTS 431; New York: T&T Clark, 2006), 41.
For a recent study that engages with this concept of ambiguity, see Eric Christianson, "The Big Sleep: Strange
Ambiguity in Judges 4-5 and in Classic Film Noir," Biblnt 15 (2007): 519-48.
Ingram, Ambiguity in Ecclesiastes, vii.
David G. Firth, "Ambiguity," in Words and the Word: Explorations in Biblical
Interpretation and Literary Theory (ed. David G. Firth and Jamie A. Grant; Downers Grove: IVP, 2008), 157.
17Md., 159.
185
ambiguity thus draws readers in so that they try to resolve that which is not stated, but for
which a resolution is required for interpretation finally to take place."
18
Applying Firth's
theory will be helpful towards a clearer understanding of Proverbs 4-9, especially the textual
strategies set for the identity of speaker/audience and that of the Strange Woman, as these
identities begin ambiguously with multiple possible meanings in Proverbs 4-7 and then
gradually become clearer as the text moves on to Proverbs 8-9.
This understanding of the role of ambiguity aptly strengthens the view that the
identities of the speaker and the audience in Prov 4:10-7:27 are intentionally ambiguous in
the sense that they continually carry multiple possibilities for the speaker (the father and the
grandfather) and for the audience (the father, the son of the father, or the indefinite group of
sons). This set of ambiguities will face important clarifications later. In this sense, it should
be noticed that the speaker's identity comes to bear more authority due to the possible
inclusion of the grandfather's teaching, as Fox, Longman, and Waltke univocally argue that
the grandfather's voice strengthens the authority of the exhortation.
19
If expressed by David
Firth's terms, the multiple possibilities will be clarified later as the text moves towards
Proverbs 8-9.
Ibid., 162.
?
Fox, Proverbs 1-9, 176; Longman, Proverbs, 151; Waltke, Proverbs 1-15, 275.
186
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
As seen above, there is wide-spread agreement in scholarship that Prov 4:1-9
constitutes a literary section. First of all, this passage contains a number of
imperatives/jussives: to listen to father's instruction (WOtf, 13"1UpH, 13TOFr^K, ?|?G? ??f,
?3??_17?, Brrbx) and to get hold of wisdom (?3£ ?3?£?_^?, ?3??, G??1??, ?3t(?3??),
which make the passage into a whole. Particularly, ?3|? is used four times (two times in v. 5
and two times in v. 7). Second, the language of personification is heavily employed in this
passage, which is quite distinctive from vv. 10-27. Expressions such as ?3??, rÒO^D,
?3??3?G1 can be interpreted as pointing to a physical relationship with the metaphorical
female figure of wisdom. Third, the uses of the second person nominal suffix (^37, "^??fG?,
yisni, ;|OöV"irfi, T|33n, ^m-b, ^jaaan) and the third person feminine nominal suffix
(?3?17?, ?3??, nbo^p, ?3?3?G1) bind the passage very tightly. Verses 6 and 8 present
combinations of these two nominal suffixes in an impressive way, which also makes this
passage unique: ¿pötörn nSTBrrbK^psni ?3???|00?"?G? ?^?^?/?^???? "1S ^133R.
Fourth, the primary theme of this passage relates to obtaining wisdom, which differentiates
itself from the preceding passage that deals with human relationship and from the following
passages that concern the way motif.
187
Thematic Progression
Trans-generational Wisdom
As briefly mentioned before, this passage introduces the grandfather's
teaching for the father in vv. 4b-9. This brings the diachronic sense of wisdom into the
interpretive world of Proverbs 1-9. Wisdom is not limited to the particular father-son
relationship but extended to inclusion of all sons in a diachronic sense. This point in fact
20
initiates the process ofthe democratization of wisdom. In Prov 1 :8-3:35, wisdom is
presented as available to the son ofthe father, yet it becomes available to sons ofthe father in
Prov 4:1-9.
Language of Enticement
As already mentioned, wisdom is depicted as a female figure. In Proverbs 4,
Lady Wisdom is fully pictured in use ofthe language of enticement, as the need for taking
hold of her is greatly emphasized. At one level, this language of physically contacting the
female figure can be understood as having a normal human relationship. Yet, at another level,
this language is to be seen as denoting a sense of enticement, an intimate physical or erotic
relationship.
Scholars have observed this enticement language in the passages of Lady
Wisdom and those of the Strange Woman. They have also recognized the similarities of
enticement languages in the two. However, they disagree about the implication ofthis
Waltke thinks that the democratization is already seen in the Prologue (Prov 1 :2-7). In my
view, the actual process of democratization ofwisdom begins to take place in Proverbs 4 and will be completed
188
phenomenon. First, J. N. Aletti observes many literary links between the positive and
negative female imageries in Proverbs 1-9. He argues that this use of the same language is
21
intentionally employed to create confusion between the two sets of imageries, pithily
expressing his thesis when he states:
Proverbes 1 :22-23 nous a donc permis de repérer une double opération qui se
répète tout au long des neuf chapitres: d'une part un brouillage axiologique
repérable grâce a l'usage ambigu d'un certain nombre de termes, d'autre part
une clarification et une présentation
des varies valeurs a l'aide d'antithèses
22
lexématiques et schématiques.
He notes that the father's descriptions of Lady Wisdom and those of the Strange Woman
present the same level of attractiveness and further points out the reciprocal contribution of
Lady Wisdom and the Strange Woman to the context. Yet, he does not investigate the matter
of how precisely the development is being made throughout Proverbs 1-9.
Second, Gale A. Yee also finds similarities between the speeches of Lady
Wisdom and the Strange Woman, arguing that it is the father's technique to warn against the
Strange Woman:
It is the father's technique to depict the foreign woman and Wisdom by the
same terminology. In doing so, he emphasizes the twin claims of the two
opposing factions. For the father, the greatest seduction to evil consists in
inviting the foolish with the same words that summon one to good.
in Proverbs 8. Waltke, Proverbs 1-15, 174. See chapter 6 for further discussions.
21Aletti, "Seduction et Parole," 132-34. He argues that the language observed in 1:20-33
influences, in two different ways, the languages used in the personification parts of chapters 2-9.
22Ibid., 133.
Yee, "I have Perfumed," 62.
189
However, Yee does not delve into the details of how the relationships between Lady Wisdom
and the Strange Woman make the developments of the enticement language.
Third, Claudia V. Camp takes part in the discussion, by noting literary
linkages between Lady Wisdom and the Strange Woman. However, she claims that the
purpose ofthis literary connection is to put a hindrance from "separating them too quickly
into 'good' and 'evil.'"24 In other words, the two contrasted imageries are dualistic
expressions of the same entity, which leads her to a point that the image of the Strange
Woman is not to be read in light of despising the female gender.
25
It seems that her
argument is somewhat rooted in the feminist orientation, therefore it is not very helpful for
the topic of this study that attempts to trace the thematic developments of the enticement
language.
In sum, despite the fact that the similarity between the language of Lady
Wisdom and that of the Strange Woman is perceptively pointed out, there has been no major
attempt to scrutinize the ramifications of these thematic developments in Proverbs 1-9.
Therefore, it is necessary to review some of the preceding passages and Prov 4:1-9, to
examine how this language of enticement develops. Contra the views of Skehan and Abbuhl
who see Prov 4:1-9 as a continuation and elaboration of Prov 2:9-1 1, 1 argue that Prov 1:20-
Camp, "Wise and Strange: An Interpretation ofthe Female Imagery in Proverbs in Light of
Trickster Mythology," 18-19.
Ibid., 14.
190
33; 2:16-19; 3:13-18 should be considered for the determination of thematic development of
the language of enticement.
First, Prov 1:20-33 presents a very clear sense of personification: (1) language
of "calling out" is exposed (vv. 20-21). Lady Wisdom is raising her voice in the street (fin)
and in the public square (ITQm), crying out at the head of the noisy street (G????). (2)
Language of love and hatred is in use (v. 22). Lady Wisdom challenges the simple who love
(3??) simplicity, the mockers who desire (???) mockery, and the fools who hate (K3fo)
knowledge. Their method for love and hatred is wrong and needs to be corrected. (3)
Language oftransition shows up (v. 26). Ifthey reject Lady Wisdom, she will not be
available, when disasters will come (??/???). (4) Language of seeking and answering is
employed (v. 28). At the time of trouble, the simple and the mockers will call (???) and seek
(Tití) Lady Wisdom, but she will neither answer nor be found (NSQ). Seeking is not
effectuated. (5) Language of dining appears (v. 31). They all eat (SDK) the fruits oftheir own
ways. Food described here is nothing but bitterness. (6) The theme ofperishing and death is
observed (v. 32). Rejecting Lady Wisdom necessarily entails the loss of life ("13!"!/-QN). All
these terms make contributions to Lady Wisdom's downright claim that without her there
will be no good result. What is seen in this passage is not a petition to return to wisdom, but
rather a declaration or, if blatantly phrased, a threat to those who do not listen to wisdom.
Lady Wisdom does not need anything to affirm this claim: no enticement, no attractiveness,
'Abbuhl, "Proverbs Chapter 2," 193-96; Skehan, "Seven Columns," 193.
191
no sexual appeals, and no care about the corruptibility of men. Lady Wisdom is the ultimate
source of what is right. Though the language of enticement is not yet introduced, Prov 1 :2033 sets up the preparatory set of thematic language for the passages to come.
Second, as already noted, Prov 2:16-19 presents the first description of the
Strange Woman. The use of words and phrases in this passage is tantalizingly terse, which
causes a very vague image of the Strange Woman. Therefore, questions are raised: Why is
this character being introduced here? In v. 17, she appears to be the one who forsakes (3TÌ7)
her partner from youth (????73), and who forgets (G??) the covenant of her God as well. She
has smoothened (phn) her words. What are all these new terms implying? Everything seems
terse and blurred. The next verse (v. 1 8) unhelpfully increases confusion to the context: the
Strange Woman's house (G?3) sinks down to death (G??), and her paths to the spirits of the
dead (^KDI). It is quite impossible to guess what G?3 refers to.
27
None who go (KO) to
her return pitti) or attain the paths of life (0"1Tt). What does it mean by "going to her?" What
is clear is only that this portrayal of the Strange Woman is somewhat against Lady Wisdom
in 1:20-33 where we are told, "Refuse Lady Wisdom, and you will die." In Prov 2:16-19,
very similar message is heard: "If you go to the Strange Woman, you will die." But questions
remain; who is she? What is her identity? For answers, with patience we have to turn to the
Carol A. Newsom argues that house in this verse actually indicates "a common symbolic
representation of woman or womb." In my view, consideration of the reading up to Proverbs 2 does not specify
the symbolic meaning of ?? to the extent that Newsom argues. However, Newsom's opinion will be highly
valued when we get to Proverbs 7. Newsom, "Woman and the Discourse," 149. For an example of this
metaphorical reading of sexual-sensitive reading, see Meike BaI, Lethal Love: Feminist Literary Reading of
Biblical Love Stories (Bloomington: Indiana University Press, 1987), 49-57.
192
next passages. Yet, it is to be remembered that the enticement language is not being
introduced at all up to this point.
Thirdly, Prov 3:13-18 returns to the descriptions of Lady Wisdom. A new
dimension for Lady Wisdom is being developed in this passage. In comparison to the fact
that no positive description is given in Prov 1 :20-33, Lady Wisdom is sketched here as
possessing incredible value. (1) She is more precious than rubies (v. 14). (2) Language of
seeking is in contribution (v. 13); blessed are those who find (KSQ) her or gain her, which is
an advancement of Prov 1:28 where NSQ is negatively used. (3) It is of supreme importance
to notice that enticement language is slightly introduced in v. 18, as Longman poignantly
suggests.
Lady Wisdom is a tree of life to those who take hold of (ptn) her; blessed are
those who hold onto Opn) her.
29
The result of attaining her is life (Q"1"1!"!). In a word, a
development is made in this passage for Lady Wisdom. Prov 3:13-18 upgrades the
understanding of Lady Wisdom, providing a set of positive images for her merits, with an
initial but seminal opening of enticement language.
Let us return to Prov 4:4b-9. Taking into consideration the alternative turns
between Lady Wisdom and the Strange Woman thus far, it seems that the Strange Woman
should appear. Nevertheless, to the reader's surprise, Prov 4:4b-9 shows itself as an
encouragement to obtain Lady Wisdom. This passage lies in connection with all previous
Longman, Proverbs, 137.
29
18.
Aletti and Yee have not paid particular attention to the enticement language in Prov 3:13-
193
texts dealt with above. (1) It is linked to Prov 2:16-19 by two verbs: !"DttJ (do not forget
wisdom, v. 5) and 3TD (do not forsake her, v. 6). In Prov 2:17-19, the Strange Woman
forsakes her partner and forgets the covenant. In Prov 4:5-6, readers are commanded not to
forget Lady Wisdom. This makes a sharp contrast between the Strange Woman and Lady
Wisdom. (2) A syntactical similarity to Prov 1:20-33 (especially Prov 1:28) is markedly
shown in Prov 4:6, 8, which consist of imperatives with objective pronominal suffixes, as
follows.
•owsp: vb) "•annoi nag« vb) "^k^?? w 1:28
¦j-isrn rmnx "nWl nnTjjrrbx 4:6
napann "»s ????? "prçrirn nbobo 4:8
Prov 1 :28 maintains that if Lady Wisdom is rejected, she will not be found thereafter.
However, in Prov 4:6, 8, Lady Wisdom is the very figure which is sought and loved. This
fact is a development of positive values of Lady Wisdom given in Prov 3:13-18.
30
(3) Prov
4:4b-9 is full of enticement language. Murphy states that "the pursuit is a love
engagement."31 Scholars such as Longman, Clifford, and Ringgren also find love language
here.32 Verses 4-6 indicate what the attitudes toward Lady Wisdom should be like. One
should not forsake her, should love her, cherish her, and finally embrace (pan) her! This is
This syntactical similarity is also connected with Prov 7:6-28. See later discussion.
31
Murphy, Proverbs, 27.
32Clifford, Proverbs, 6 1-62; Longman, Proverbs, 150; Helmer Ringgren, "The Marriage
Motif in Israelite Religion," in Ancient Israelite Religion: Essays in Honor ofFrank Moore Cross (ed. Patrick
D. Miller, et al.; Philadelphia: Fortress, 1987), 427.
194
surely a move beyond the uses of pm and ipr\ in Prov 3:18. Furthermore, the verb ?3? is
used four times in vv. 5 and 7. The significance of obtaining wisdom is powerfully pictured
in a variety of ways. If then, what implications does this passage entail? First, Lady Wisdom
is further underscored. She must be obtained. The nuance of enticement comes to be fully
acknowledged: it is very viable that she is attractive. Second, on the other hand, no clue for
the Strange Woman's identity is yet provided and still remains ambiguous. Put simply, the
reader is left with a thematic advancement concerning Lady Wisdom's attractiveness; but left
with remaining ambiguity in terms of the Strange Woman.
Meanings of H3p andrPÇÎNI.
A couple of other issues should be mentioned. First, the meaning of ?3? in v.
5 and v. 7 needs a careful consideration. It is repeated four times, all in association with
wisdom terms (????/ ?G3). The range of meanings of this verb includes: to acquire, to
beget/bear, and to retain.33 Scholarly views vary regarding its meaning in this passage. The
de facto question is how this verb relates to wisdom. Boström, Meinhold, and Waltke
interpret ??3? ¡"Up as symbolizing the acquirement of a bride with payment of a dowry.
McKane and Fox, in disagreement, see wisdom as a patroness.
34
On the one hand, the
33E. Linpinski, "npp," TDOT 13:58-65; Izak Cornelius/Raymond C. Van Leeuwen, "rap,"
NIDOTTE 3:942-43.
Boström, Proverbiastudien; Meinhold, Sprüche, 1:91-92; Waltke, Proverbs 1-15, 278-80.
35
Fox, Proverbs 1-9, 178; McKane, Proverbs, 305-6.
195
former makes good sense, when considering that in w. 4b-9 the language of enticement is
emphatically pictured: embrace her (?3?3??), caress her (¡17070). However, this verb by
itself is not a sexual term that connotes a physical touch with a human body, unlike 770 or
p2H. Moreover, its use in Prov 8:22 needs to be considered, which describes YHWH's
relationship with wisdom: "1Mj? G?G?. Applying the first option (acquiring a bride) to Prov
8:22 is quite difficult, since it is nonsensical to view that YHWH has a physical relationship
with wisdom. Therefore, it is best in Prov 4:5, 7 to conclude that the precise meaning of ?3?
is not clear-cut and inclusive of both options. In a word, the meaning of H3p in Prov 4:4b-9 is
ambiguous. It denotes both a close relationship in a normal sense and a physically intimate
relationship. Its precise meaning is to be understood gradually as the text moves on, which is
a major textual strategy of Proverbs 4-9.
Another phrase to be considered is ?723? G?f?? in v. 7. The meaning of
G???"! is debatable, since it can denote "beginning" in a temporal sense, "essence," and
"quality." Scholarly views vary. Fox's view is that the temporal sense of it should be
primarily recognized.
Longman argues that it indicates "presupposition" or
"preunderstanding," which he sees as compatible with the temporal sense.
37
In ths same vein,
Fox, Proverbs 1-9, 175.
37
Longman, Proverbs, 101-2. The point has been made clear by personal communication
with Dr. Tremper Longman.
196
Waltke argues that the meaning of G?f?") in v. 7 includes all three possible options.
38
I am
of the opinion that the views of Longman and Waltke stay in accord with the textual
arguments, since vv. 4b-9 do not support any particular option. Once again, its meaning in v.
7 is ambiguous. To our surprise, G???") is also re-used in Prov 8:22. It is significant that H3p
and G?f?"! used ambiguously in Prov 4:7 are re-used together in Prov 8:22. The meanings of
these words will be clarified when we get to Prov 8:22. It seems warranted to conclude that
the meaning of v. 7a, "the beginning of wisdom; acquire wisdom" is purposefully ambiguous.
What it means should be searched for as the text moves from this point on.
Longman compares v. 7a to Prov 1 :7, which leads him to find a paradox in
terms of wisdom and YHWH. Prov 1 :7 states that the beginning of wisdom is to fear YHWH,
while Prov 4:7 says that the beginning of wisdom is to gain wisdom. Longman views that
these two makes up a paradox, as he states: "the explanation is that there are two sides to the
wisdom enterprise. One must seek wisdom, but when one finds it, one realizes that it was not
because of the effort, but because it was a gift of God ... the acquisition of wisdom involves
assuming the right stance (fear) toward Yahweh."
39
On the contrary, I do not see this as paradoxical. In my view, Prov 4:7a is
intentionally ambiguous. Its meaning will be clarified in Proverbs 8 and be ultimately
redefined in Prov 9:10. Prov 4:7 and 9:10, placed in the first and last parts of Proverbs 4-9
respectively, forms an inclusio. Given that Proverbs 4-9 are an integrative re-reading or an
Waltke, Proverbs 1-15, 281.
?
Longman, Proverbs, 150.
197
elaboration of Prov 1 :8-3:35, this inclusio makes good sense. Prov 4:7 sets up a theme that
should be articulated throughout Proverbs 4-9: what it means to acquire wisdom? What is the
beginning of wisdom? In the end of the journey ofthat inquiry, Prov 9:10 closes up the
discussion by redefining the subject, which will be discussed in Chapter 6 of this dissertation.
Other Issues
Deuteronomic language appears in this passage. First, the father's words are
called "????G? in v. 2; the grandfather's words are named "1HlIiE in v. 4. Second, v. Ia
(3Ç IDIE D^3 Wöef) looks similar to Prov 1:8a Çf2X ?0?? ^a Uötö). The differences
are only plurality of the verb/noun and the indefiniteness of the father's instruction. Third, v.
ÇaCin-rn1? Tfévrb ]?G1) clearly recalls Prov 1:9a (^Kl1P DH ]? rnb). No major
difference is found here. The last two points are critically suggestive of the possibility that
Prov 4:1-9 is a sort of expansion of Prov 1 :8-9. If this is acceptable, it can also be suggested
that Prov 4:1-9, located at the beginning point of another major literary block, Proverbs 4-7,
intends to connect with Prov 1 :8-3:35. Then what is the development in Prov 4:1-9? It would
probably be the implicit democratization that takes place in Prov 4:1-9. The audience is sons,
much wider than the sons of the father in Prov 1 : 8-3:35. The instruction of the father
0p2K ????) in Prov 1:8 is widened to indefinite instruction in Prov 4:1 (2N IDTO). This
immediately indicates that the teaching of Proverbs 4 onward is designed not only for the
particular son of the father but for all sons of his, seen from the diachronic viewpoint. In this
sense, it seems possible to state that Prov 4:1-9 gives a hint that this Deuteronomic language
employed in preceding passages will see developments in following passages.
198
Analysis of Communicative Context
The interpretive world of Pro? 4:1-9 is composed of two major issues: first,
the enticement language presents the attractiveness of Lady Wisdom. Second, the audience
identity begins to be widened, though this is not crystal-clear. Therefore, the overall intention
ofthe argument of this passage seems to lie in the initiation of a new literary section in order
to persuade the sons to acknowledge the attractiveness of Lady Wisdom. The illocutionary
force is then to initiate a dialogue orprocess ofexplanation with regard to the attractiveness
of Lady Wisdom. The perlocutionary intention is that the sons should properlyperceive the
attractiveness of Lady Wisdom and finally obtain orfall in love with Wisdom. These
intentions should be remembered throughout our examination of Proverbs 4-7, since the
attractiveness of one's own wife and that of the Strange Woman will be competing with each
other based upon these intentions found in Prov 4:1-9.
Summary
Prov 4:1-9 initiates a new literary section. Its speaker is the father who quotes
the grandfather's speech in w. 4b-9. The audience is the indefinite sons. These identities of
speaker and audience will purposefully become ambiguous from Prov 4:10 throughout the
end of Proverbs 7. The enticement language, which was initiated in Prov 3:18, gets to be
fully articulated, as Wisdom is pictured as an attractive female figure. A couple of
ambiguities appear in terms ofthe meanings of ?3? and G1???"1.. They have a range of
meanings respectively, yet it seems implausible to think that only one of the possible
meanings is intended here. Ambiguities reside here and will be clarified later. The intention
199
of the passage is to introduce a large literary section (Proverbs 4-7) and initiates the process
of persuading the audience into the acknowledgement of Wisdom's attractiveness. The
recommendation that one should obtain or fail in love with Wisdom is emphasized, which
will continue into two directions—the attractiveness of one's own wife and that of the
Strange Woman throughout Proverbs 5-7. Yet, before getting there, the remainder of
Proverbs 4 prepares the audience for the competition between the two kinds of women, by
picturing the images of two ways, which previews what is coming up in Proverbs 5-7. Prov
4:10-19 will depict the sharp contrast between the two ways; Prov 4:20-27 will describe a
possibility of deviating from the right way, thus connecting with the possibility of falling for
the attractiveness of the Strange Woman in Proverbs 5-7.
Prov 4:10-19
Translation and Textual Notes
1 Hear, my son, and accept my words, that the years of your life may be many.
1 ' I teach you the way of wisdom; I lead you in the paths of uprightness.
12 When you walk, your step will not be hampered, and if you run, you will not stumble.
13 Keep hold of instruction; do not let go; guard her, for she is your life.
14 Do not enter the path of the wicked, and do not walk in the way of the evil.
5 Avoid it; do not go on it; turn away from it and pass on.
1 For they cannot sleep unless they have done wrong; they are robbed of sleep if they have
made no one stumble.
17 For they eat the bread of wickedness and drink the wine of violence.
? o
But the path of the righteous is like the light of dawn, shining brighter until the day is firm.
19 The way of the wicked is like deep darkness; they do not know over what they stumble.
Reading the Qere (i^çp^)» in accordance with Syriac and Targum.
200
Identification of the Speaker and the Audience
As previously noted, the identities of speaker and audience are ambiguous in
this passage.41 Specifically, the speaker identity includes the father and the grandfather. The
father, the son of the father, and the indefinite group of sons are incorporated into the
audience identity. This ambiguity, as noted above, serves to make the arguments ofthe
speaker resound with authority.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
First, Prov 4:10-19 is full of the way imagery. The uses of this imagery hold
the passage so tightly that it is impossible to deny its literary unity, ^~? is employed four
times (v. 1 la, v. 1 lb, v. 14b, v. 19a) in the beginning and at the end of the passage. G?? is
also used two times (v. 14a, v. 18a). Other words that denote the way imagery include: bWD
(v. lib), -]bn (v. 12a, v. 18b), 11Jl? (v. 12a), bus (v. 12b, v. 16b, v. 19b), ) N13 (v. 14a),
and itóK (v. 14b). This strong connectedness in terms ofthe way imagery interweaves the
whole of vv. 10-19 and makes it stand as a thematically unified text. Second, this passage
presents a clear tripartite structure. Waltke's analysis is excellent: vv. 10-17 comment on the
two contrasting ways, being divided into two equal halves (four verses each). Verses 10-14
are "an admonition to embrace his [the father's] teaching and go in the way of wisdom,"
Delitzsch views this passage as continuing the speech ofthe grandfather. Delitzsch,
Proverbs, 78.
201
whereas vv. 15-17 are "a warning not to go near the path of the wicked." Then a
conclusion follows to consolidate the sharp contrast between the two ways (w. 18-19).
43
Verses 10-17 make a contrast between the two ways, and vv. 18-19 do the same work. These
two points—semantic unification and structural unity—effectively establishes this passage as
a literary unit.
Thematic Progression
Way Imagery
The primary motif in this passage is the way imagery. As already pointed out,
the semantic and structural aspect of this passage results from the repeated uses of this
imagery. Some observations should be made in this regard. First, v. 1 1 calls the way one
should follow the way of wisdom (??3? "^TT). This wisdom motif rightly connects this
passage with the preceding one, Prov 4:1-9. The way motif here turns out to be a metaphor
that supports the values and attractiveness of Lady Wisdom depicted particularly in vv. 4b-9.
Second, on the contrary, the wrong way is pictured as the way of the wicked
(D,V^"I niN/D^l "XD). The two terms, D^tì") and Jn, refer back to Proverbs 2,
Waltke, Proverbs 1-15, 286.
However, his view that "this juxtaposition [v. 18 and v. 19] ... begins to signal the shift in
the prologue from the parents' command to heed their teaching (3:1-4:27) to their warning against evil people
(5:1-6:35)" is not persuasive, since this sort of contrast is repeatedly found in Prov 1:32-33; 2:21-22; 3:35; 8:3536. In Proverbs 1-9, a technique is at work that makes a contrast by putting things in a bipolar way in order to
draw a conclusion of a literary section. Ibid. Cf. Fox, Proverbs 1-9, 182.
202
44
specifically Prov 2: 1 2-1 5, 22, as pointed out by Skehan and Clifford. At the same time, the
wicked way of this passage also connects with Prov 1:10-19, as argued by Van Leeuwen.
45
Pemberton rightly notes that Prov 4:1-9 presents "the exclusive use ofthe pathos of hope," in
contrast to "the exclusive use of the pathos of fear" in Prov 1 :8-19.
46
At any rate, one is
advised to avoid going into this wicked way by going around it, since the wicked will not
stop their effort to stumble people until it is accomplished. Second, the value to choose the
way of wisdom is explained as protection ofthe audience. If one chooses wisdom's way, he
or she will be safe and protected from stumbling. The result of going in the way of the
wicked is expressed as stumbling in v. 16 and v. 19. Third, the way of righteous and that of
the wicked are respectively described as light and darkness in vv. 18-19. In sum, this passage
emphasizes the two ways and their contrasting consequences. One should follow the way of
wisdom and avoid the way of the wicked.
Other Issues
Two issues should be noted. First, unlike its preceding passage (Prov 4:1-9),
this passage does not present enticement language. The only employment of the language of
personification is observed in v. 13 in that, as brilliantly noted by Fox, a masculine noun,
"????, in v. 13a is referred to by a feminine nominal suffix (G??3) and a third person
Skehan sees Prov 4:10-19 as a continuation and elaboration of Prov 2:12-15. Clifford
regards vv. 14-19 as a thematic development of Prov 2:12-15. Clifford, Proverbs, 59; Skehan, "Seven
Columns," 194.
Van Leeuwen, NIB, 5:59.
203
femmine pronoun (?^?) in v. 13b.47 Conversely, ??3? in v. 1 1 is not used as
personification language. Therefore, it seems warranted to say that enticement language is
not in focus in this passage. Second, the use of0"1Tt in this passage deserves mention. This
word has been used in Prov 3:18, and thereby appears in vv. 10 and 13. Wisdom is life for
those who join its way. This life imagery will develop as the text moves on, in contrast to the
imagery of death that will follow up in Proverbs 5.
Analysis of Communicative Context
From the above discussion, it is lucidly clear that the emphasis of this passage
is placed upon the contrast between the two ways. Waltke in this regard aptly affirms that
this passage does not provide any specific guideline on these two ways but "serves to prepare
48
the son to receive the specific teachings about right and wrong behavior" As Fox puts it,
the primary teaching ofthis passage is "choose the right path and avoid the evil one."
49
Therefore, the illocutionaryforce of this passage is to contrast the way of wisdom and the
way of the wicked so as to specify the consequences of following them. The perlocutionary
intention is that the audience should choose the right way and reject the wrong way.
Pemberton, "The Rhetoric of the Father (article)," 73.
47Fox, Proverbs 1-9, 180.
48Waltke, Proverbs 1-15, 285. Fox also thinks that no specifics are given in this passage. Fox,
Proverbs 1-9, 183.
49
Fox, Proverbs 1-9, 183.
204
Summary
Prov 4:10-19 draws particular attention to the differences between the way of
wisdom and the way of the wicked. The contrasting consequences are explained; therefore
the audience is expected to understand and thereby be able to distinguish the right way from
the wrong one. The language of enticement lessens up and the way imagery takes over. The
identities of speaker and audience are ambiguous, which makes the voice of the speaker bear
more authority and helps the audience remain obedient to the teaching.
Most importantly, the function of Prov 4:10-19 in the context of Proverbs 1-9
should be taken into account. Prov 4:10-19 moves the primary textual focus from Wisdom
(vv. 1-9) to the "way" motif, which prepares for Proverbs 5-7 where the competition between
one's own wife and the Strange Woman is the primary issue. The contrast between the way
of wisdom and the way of the wicked corresponds to the contrast between one's own wife
and the Strange Woman. Prov 4:10-19 expresses, by way of the way imagery, the basic idea
that one should choose the right way, which corresponds to one's one wife in Proverbs 5-7,
rather than the way of wicked which corresponds to the Strange Woman. The following
passage, Prov 4:20-27, advances this preparation for Proverbs 5-7 by pinpointing the danger
of deviating from the right way. Hence, Prov 4:10-19 can be understood as supportive ofthe
hermeneutical lens of Prov 1 :8-3:35 which demands the necessity for making a right choice.
A new hermeneutical element will be added in Prov 4:20-27, however, in association with
the possibility of deviation from the right choice.
205
Prov 4:20-27
Thematically speaking, the combination of Prov 4:1-9 and 4:10-19 seems
perfect, as they put together the enticement language of Lady Wisdom (vv. 1-9) and the way
imagery (w. 10-19). Prov 4:20-27 continues to further articulate the way imagery in another
direction. Accordingly, there should be reason for this second comment on the way imagery.
I argue that Prov 4:20-27 functions to link with Proverbs 5-7 by describing a possibility that
one may fall for a wrong choice, which will further develop in Proverbs 5-7.
Translation and Textual Notes
20 My son, pay attention to my words; incline your ear to my sayings.
21 Do not let them depart from your sight; keep them within your heart.
22 For they are life to those who find them, and healing to one's whole body.
23 Keep your heart above every watch, for from it life comes out.
24 Put away from you a crooked mouth, and put devious lips far from you.
25 Let your eyes look forward, and your gaze be straight before you.
26 Watch51 the path of your feet; let all your ways be established.
27 Do not swerve to the right or to the left; turn your foot away from evil.
"Above every watch (-OT'rrbsü)" in agreement with Waltke's translation, who interprets ]?
as a comparative mem. LXX, Syriac, and Vulgates attempt to retrovert ]? to 3. Waltke, Proverbs 1-15, 293.
51ThC meaning ofO1?? has been disputed. Scholars such as Clifford, Longman, McKane,
Waltke, and Whybray render it as "to look at, watch," which has been based upon Driver's suggestion of
connecting it with Accadianpa/ösw. Others such as Toy and Fox connect it with Accadianpa/âSH, thus
translating it as "to make level." I opt for the first option. Clifford, Proverbs, 65; G. R. Driver, "Notes on the
Psalms," JTS 36 (1935): 150-51; Fox, Proverbs 1-9, 187; Longman, Proverbs, 147; McKane, Proverbs, 311;
Murphy, Proverbs, 26; Toy, Proverbs, 98-99; Waltke, Proverbs 1-15, 294; Whybray, Proverbs, 83.
206
Identification of Speaker and Audience
No changes are found in terms of the identity issues. The ambiguities remain
the same as in Pro? 4:10-19. The speaker identity incorporates the father and the grandfather.
The audience identity includes the father, the father's son, and the indefinite sons.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
First, Newsom, Fox, and Abbuhl point out that Prov 4:20-27 is interwoven by
a series of images of body parts.
52
These include: ear in v. 20, eyes and heart in v. 21, heart
in v. 23, mouth/lips in v. 24, and eyes and pupils in v. 25. Obviously, this series of body parts
serves for the literary unity of this passage. Second, the use of ]? is particularly noticeable in
this passage. It is used six times (vv. 21, 23, 24, 27). Specifically, ]Q in the last three cases
signify the emergent need for keeping away from the things that make one deviate from the
right way:
?3 nittJj?» ^QQ ???
24a
uno An non
27b
?,?? pnnn Donato mòi
t ¦¦
I : : -
-t
24b
The first two instances show the need for moving way from the perversity of mouth; the last
presents the urgency for turning away from evil. This repetitive use of "[Q effectively
indicates that Prov 4:20-27 emphatically alerts to the danger of deviating from the right way.
52
Abbuhl, "Proverbs Chapter 2," 196; Fox, Proverbs 1-9, 188-89; Newsom, "Woman and the
207
Thematic Progression
Way Imagery
Once again, the primary teaching of this passage relates to the way imagery,
in continuation with Prov 4:10-19. However, a critical difference from Prov 4:10-19 should
be observed. Fox rightly notes that Prov 4:20-27 "envisions a single path, a person's life
course. It instructs the reader to walk straight ahead" whereas Prov 4:10-19 provides two
contrasting imagery of paths (the right way and the wrong way).
53
This point is supported by
several observations. First, deviation from the right way is expressed in vv. 20-21 by the
three commands: pay attention to the speaker's words; do not let his words depart from you;
keep them in your hearts. Second, the theme of deviation is warned against in v. 24, where
the perversity of the mouth is mentioned. The root ïïb used in v. 21 (do not let depart!) is
repeated in v. 24 as a nominal form (G??) that points to the perversity of mouth. Third, this
perversity or crookedness is pithily pictured in the expressions of v. 27a: do not swerve to the
right or to the left! Waltke aptly notes that swerving to the right or to the left "constitutes a
merismus, a common figure for moral deviation of any sort (Deut. 5:29; 17:1 1, 20; 28:14;
Josh. 1:7, 23:6; 2 K. 22:2)."54 Finally, in the sense of conclusion, deviation is regarded as
evil in v. 27b. The point of the way imagery is crystal-clear: keep the right way and do not
deviate from it.
Discourse," 152.
53
Fox, Proverbs 1-9, 188. Abbuhl and Waltke also make the same point. Abbuhl, "Proverbs
Chapter 2," 196; Waltke, Proverbs 1-15, 286.
54
Waltke, Proverbs 1-15, 286.
208
This passage's relationship with its preceding one and the following one
should be considered here. As noted previously, the way imagery in Prov. 4:10-19 seems
faultless in its persuasion to teach the audience into making a right choice, the way of
wisdom. Then, what is the role of putting Prov 4:20-27 in juxtaposition to Prov 4:10-19? The
point of Prov 4:20-27, in comparison to Prov 4:10-19, is twofold: (1) to emphasize the
importance and good results of the right way (vv. 21-22) and (2) thereby to warn against the
danger of deviation from it (vv. 24-27). The first connects with Prov 4:10-19 and the second
with Proverbs 5 where the danger of the Strange Woman comes into view. In this sense, Fox
states that v. 27 is an "unmistakable start of the next lecture in 5:1-2."
Weeks also
comments that "the presentation of the path imagery in chapter 4 is the fullest expression of
the motif, and the work thereafter shifts its focus to the foreign woman and to Wisdom."
Waltke also states that "[Proverbs 4] paved the way to the next three lectures to stay far away
from the unchaste wife (chs. 5-7)."57 It is obvious then that the role of Prov 4:20-27 in the
context of Proverbs 4-7 is to bridge the conceptual words of Prov 4:1-19 and Proverbs 5. In
the former, the two ways are explained and the audience is taught to choose the way of
wisdom and avoid the wicked way. In the latter, the danger of choosing the wrong one is
explained. Being placed in between, Prov 4:20-27 slightly introduces the audience to the
danger of deviating from the way ofwisdom. The theme of deviation is depicted as the
Fox, Proverbs 1-9, 188.
Weeks, Instruction and Imagery, 74.
Waltke, Proverbs 1-15, 286.
209
perversity of mouth in v. 24 in this passage and will be picked up and further developed in
Proverbs 5-7. Therefore, Prov 4:20-27 is to be viewed as paving the way for the perversity of
mouth, which will be redefined as the deceptiveness of the Strange Woman in Proverbs 5-7.
Analysis of Communicative Context
Like Prov 4:10-19, no specific advice is given in this passage.
58
Weeks points
out the primary teaching of Prov 4:20-27 as follows:
[w]e find a pervasive path imagery in the first half of Proverbs 2-9, but this
revolves around the idea of walking straight rather than following a
predetermined route. Although wisdom and instruction can point one in the
direction of life and happiness, the danger is presented as lying not in the
59
pursuit of a specific different path, but in wandering or turning aside.
This passage develops the contrasted imageries of the two ways in Prov 4:10-19 and
conclusively introduces the danger of deviating from the right way. More pointedly, the
focus has moved from the danger of the wrong way to that of deviating from the right way.
Therefore, the illocutionaryforce of this passage should be understood as showing in
advance the possibility of deviating from the way of wisdom. The perlocutionary intention is
that the audience should become alert to the danger of deviating from the way of wisdom.
Weeks, Instruction and Imagery, 77.
210
Summary
The identities of speaker and audience remain the same as in Prov 4:10-19.
Yet, a thematic development is pointedly observed. The subtle change that occurs between
the intentions of Prov 4:10-19 and those of Prov 4:20-27 should be keenly understood, since
in fact the focus is now upon not the wrong way itself but upon the deviation from the right
way. An implication is that Prov 4:20-27 acknowledges the possibility or plausibility that the
audience does not accept the teaching/the way of wisdom and goes into a wrong direction.
This theme of deviation will be a significant topic that fully develops throughout Proverbs 57, as I will argue below that the comparison between one's own wife and the Strange Woman
develops dialogically, as they respond to each other and appropriate the words that describe
each other's attractiveness.
Hence, we can conclude that Proverbs 4 functions to connect Prov 1:8-3:35
and Proverbs 5-7. First, Proverbs 4 emphasizes the importance of obtaining or falling in love
with Wisdom; second, it draws upon the contrast between the two ways; and third, it pictures
a possibility of deviation from the right way in order to connect with Proverbs 5-7. This
theme of deviation will link with the danger of falling for the deceptiveness of the Strange
Woman in Proverbs 5-7, which will function to question the epistemological viewpoint of the
deed-consequence nexus found in Prov 1:8-3:35.
211
Proverbs 5
In Proverbs 5, the imagery of the Strange Woman begins to develop; yet in
response the imagery of a woman who is one's own wife is also clearly pictured. Enticement
language returns and plays a crucial role that contrasts the imagery of the two female figures.
The overall format of Proverbs 5 ardently postulates that the attractiveness of one's own wife
supersedes that of the Strange Woman. Located in the first part of Proverbs 5-7, Proverbs 5
functions to recommend the attractiveness of one's own wife, which will reach a climax in
Proverbs 6, and will be surprisingly challenged in Proverbs 7 by the fatal deceptiveness of
the Strange Woman. Throughout our examination of Proverbs 5-7, it will be noted that one's
own wife connects with the way of wisdom described in Prov 4:10-19, whereas the Strange
Woman corresponds to the way of the wicked in Prov 4:10-19. In other words, one's own
wife represents the right choice one should make, yet the Strange Woman mirrors the wrong
choice one should avoid. This understanding will entail a crucial point that we should revise
the hermeneutical lens that Prov 1:3-3:35 suggests due to an epistemological difficulty
inherent in it.
Translation and Textual Notes
1 My son, pay attention to my wisdom; incline your ear to my understanding,
2 that you may keep discretion, and your lips may guard knowledge.
3 For the lips of a strange woman drip honey, and her palate is smoother than oil,
4 but her end is bitter as wormwood, sharp as a sword of mouths.
5 Her feet go down to death; her steps lay hold of Sheol;
6 she does not watch the path of life; her ways wander, and she does not know it.
7 Therefore,60 Osons,61 listen to me, and do not depart from the words of my mouth.
As Fox notes, nnsn can be translated as therefore or consequently, on the ground that it
212
Keep your way far from her, and do not go near the door of her house,
9 lest you give your honor to others and your years to the cruel,
10 lest strangers be filled with your strength, and your labors will be in the house of a
foreigner,
11 and in your end you groan, when your flesh and body are consumed,
12 and you say, "How I hated discipline, and my heart despised reproof!
13 1 did not listen to the voice of my teachers or incline my ear to my instructors.
14 I was almost in utter evil, in the assembled congregation."
15 Drink water from your own cistern, flowing water from your own well.
16 Should your springs be scattered abroad, streams of water in the streets?
17 Let them be for yourself alone, and not for strangers with you.
18 Let your fountain be blessed, and rejoice in the wife of your youth,
19 a lovely deer, a graceful doe. Let her breasts drench you at all times; be intoxicated
always in her love.
20 Why should you be intoxicated, my son, with a strange woman and embrace the bosom of
an alien woman?
21 For a man's ways are before the eyes of the Lord, and he watches all his paths.
22 His iniquities will catch him, namely the wicked, and he is held fast in the cords of his
sin.
often comes with a consequential sense. Fox, Proverbs 1-9, 290. Cf. Prov 7:24; 8:32.
Cf. Prov 4:1; 7:24; 8:32. Clifford, Pemberton, and Toy emend the MT into a singular, "my
son" in accord with the LXX and Vulgate. Clifford, Proverbs, 67; Pemberton, "The Rhetoric of the Father
(dissertation), "214; Toy, Proverbs, 108.
Audience of v. 7 is second person plural.
Instead of the MT's ?t?p (your honor), the LXX reads ^g ^ Q0= (vour life)· Syriac and
Targum render it as "your wealth." Fox accordingly understands the LXX as a scribal error, caused by "your
years" in the second colon. Fox, Proverbs 1-9, 390.
64
The LXX adds the negative particle ra before the verbs a±????*??<??e . It is removed m
LXXASc. Yet, it would be better to understand the prefix form (IXia;) as a deliberative imperfect, which denotes
"the speaker's or subject's deliberation as to whether a situation should take place." IBHS §31.4f. Cf. GKC
§150a; Waltke, Proverbs 1-15, 304.
The MT has ¡T-ri (your nipples or breasts), while LXX reads it as .g^p-Oove), a repointing
of the MT into !TTi. Both options make good sense in the context. The LXX is supported in consideration of
Vn in Prov 7:18, where it is used in connection with rrn which is a re-use Of14 in Prov 5:19. However, the
MT's GG?] is still a good option for the meaning of the verse, since it is also possible to think that Prov 7: 1 8
deliberatively uses a different word that comes with a similar sound. For the poetic benefits of adhering to the
MT (¡TTl), see Robert Alter, The Art ofBiblical Poetry (New York: Basic Books, 1985), 183.
???GG?? is omitted in the LXX, thus many commentators regards it as a gloss.
213
23 He will die for lack of instruction, and in the abundance of his folly he will be
intoxicated.
Identification of Speaker and Audience
The ambiguous identities continue in Proverbs 5. The only exception is found
in Prov 5:7, which reads as follows:
•?-???? morrai "ò-wiatf cnn p??? 7
......
t
- :
· t
t - :
This verse very peculiarly addresses its audience as plural, whereas all other verses of
Proverbs 5 address the audience as singular. The identity of the speaker is still ambiguous,
but that of the audience is crystal-clear: sons. This immediately reminds the reader of Prov
4:1 -4a where the audience is the sons of the father, namely, the diachronically democratized
audience. Proverbs scholarship rarely counts this literary connectedness as crucial. For
example, Fox simply states that "the plural indicates that the instruction is actually intended
for all young men."68 Waltke interprets this plurality ofthe audience as indicative of
69
extension of its identity "diachronically to the father's line of descent." Taking into
consideration our previous discussions on the ambiguous identities of the speaker and the
audience since Proverbs 4, it is evident that the ambiguity in terms of the identity of the
audience is temporarily removed in Prov 5:7 and immediately returns in Prov 5:8 onward.
Accordingly, a question follows: what are the possible intentions of this peculiar
Literally "be led astray." Yet, considering its literal link to v. 19, it is translated as "be
intoxicated."
zro
Fox, Proverbs 1-9, 194.
214
Observation? In order to answer this question, the four occasions that have the plurality of the
audience (D^a) in Proverbs 1-9 should be compared to one another.
nra nsn1? wtfpm ax ioiq D^a wotf
4:1
""3""1IOKo7THDn-SNI ^"Wotf D^a TlRU) 5:7
^EP-JPIÓ in^típni ^"WQttJ D"1?? nns?") 7:24
i-ib«K "ott "1HCiKi "^"wottí D^a p??? 8:32
Some similarities are observed without difficulty. (1) All four verses come with the
command, "listen (WQU)," emphasizing the importance of listening to the speaker's words.
(2) D^a is positioned as the second word in all four verses. (3) The first halves ofthe last
three cases are identical: "^"IDQtí D^a nnSJl.
These similarities are too strong to ignore the possibility that they are
intentionally designed and placed in their current positions. Let me explain this possibility in
detail. Prov 4:1 introduces the plurality of the audience with the sense of diachronic
democratization. Yet, this plural identity gets ambiguous throughout Prov 4:10-5:6. The
audience could be either the son of the father or the indefinite sons. Then, in Prov 5:7, the
plurality and the indefinite sense ofthe audience are clearly presented, and immediately
thereafter, the ambiguity comes back in Prov 5:8 onward. The same phenomenon happens in
Prov 7:24 and Prov 8:32-33 as well. These observations very likely suggest that all of Prov
5:7; 7:24; 8:32 implicitly refers back to Prov 4:1. In other words, the speaker and the
audience of these four verses are identical: the father and his indefinite sons. The authority
that is borrowed from the voice of the grandfather is temporarily removed in these verses. It
Waltke, Proverbs 1-15, 311.
215
is highly suggestive then that Prov 5:7; 7:24; 8:32 intend to say something without
ambiguities in terms of who speaks and who listens. The texts' intention is probably to
indicate that the audience is the indefinite, diachronically democratized sons, not limited to
the son of the father.
In addition, nnitt plays a crucial role here. Scholars usually think that nriSJ"!
in a narrative context presents a reaction to the previous account(s). For example, Bruce
Waltke and Michael O'Connor hold that "the logical force of TlF(U) is usually confined to the
combination ????!, introducing a shift in argumentative tack with a continuity in subject and
reference."70 T. Kronholm also says that "following mention of circumstances that divert
from the actual situation of the discourse, TtFiU) returns to this situation to introduce a
reaction. This reaction may be a consequence. ... More rarely the meaning may be
adversative."71 Brown-Driver-Briggs more specifically explain that "with imperatives, as an
encouragement," TiFiU) implies that "the time has come for the exhortation or advice to be
followed.""72 This combination of TiFiU) and following imperatives with the intention of
urging the response of the addressee is found throughout the Old Testament/Hebrew Bible.
73
10IBHS §39.3.4f
71T. Kronholm, "TO," TDOT 11:445.
12BDB, 774.I.e.
73To name a few, see Gen 21:23; 27:43; 31:16, 44; 37:20; 45:5; 50:17, 21; Exod 4:12; 5:18;
9:19; 10:17; 32:10; 32:34; 33:5; Num 22:6; 24:1 1; 31:17; Deut 4:1; 31:19; Josh 1:2; 2:12; 3:12; 9:6, 11; 13:7;
14:12; 22:4; 24:14, 23.
216
In fact, all of the last three cases (Prov 5:7; 7:24; 8:32) are followed by a number of
imperatives. It is highly probable therefore that they invite a certain kind of reaction to their
foregoing texts.
If this is the case in Prov 5:7; 7:24; 8:32, then how should they be understood?
It is my argument that the interpretive key resides in their second colons. As already
observed, their first colons are exactly identical and their message is to ask for the sons'
listening to the father's words. The function of the first colons is clearly to refresh the
attentiveness of the diachronically democratized sons to the father's command. Yet, their
second colons are quite different and thereby ask for certain reactions. In the case of Prov 5:7,
the second colon is "'2""1IQNn ????GG^?? (do not turn away from the words of my mouth). It
becomes then evident that the primary message of Prov 5:7 is to warn against the danger of
turning away from the father's words. This well matches the fact that the previous passage,
Prov 4:20-27 slightly changes the focus of the way imagery of Prov 4:10-19 into another:
warning against the danger of deviating from the right way.
Then, why is this stated in calling the audience "sons"? Why the ambiguity in
terms of the audience identity should temporarily be removed? An answer can be suggested
as follows. First, as noted below, Prov 5:1-6 introduces the deceptiveness of the Strange
Woman and Prov 5:8-14 fully articulates it. In between, Prov 5:7 functions to draw the
attention of the audience to the danger of deviating from the father's word, which is
metaphorically pictured as the deceptiveness of the Strange Woman. Furthermore, Prov 5:7
functions to begin the main body of Proverbs 5 (vv. 7-20) that contains the comparison
between the Strange Woman and one's own wife. Second, by referring back to Prov 4:1,
217
Prov 5:7 clearly indicates that the teaching that follows it in Prov 5:8 onward is given not
only for the son but also for the indefinite, diachronically democratized group of sons. As
previously noted, this process of democratization will be fully advanced in Proverbs 8 into
the one that encompasses both diachronic and synchronic nuances of democratization. In this
process, Prov 5:7 temporarily shows that the ultimate identity ofthe audience is sons, not
limited to the son of the father. In this sense, Prov 5:7 intends to call for the sons'
attentiveness to this crucial comparison.
In sum, Prov 5:7 is to be interpreted as calling for the attention of the
indefinite sons of the father, to the teaching of Prov 5:8 onward that warns against the
deceptiveness of the Strange Woman. It clearly purports to state that the audience of this
teaching is not limited to a particular son ofthe father but is inclusive of more general
audience. This function of plurality of the audience needs to be further considered in
relationship with Prov 7:24 and 8:32-33 where this plurality is again present.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
Fox succinctly notes the structural coherence of Proverbs 5, as he states that
its "lesson proceeds logically, describing the negative (forbidden sex and its consequences)
and the positive (permitted sex), and concludes with sayings that underscore the religious
message."74 Clifford lucidly observes a number of literary repetitions in Proverbs 5, some of
Fox, Proverbs 1-9, 205.
218
which connects vv. 1-14 and vv. 15-23 are: ^3 (vv. 1, 20); G?? (in vv. 3, 20); ?? (in vv. 5,
22); DSD (vv. 6, 21); ff???f?? (vv. 6, 21), ?? (vv. 8, 21), 101Q (in w. 12-23).
To Clifford's list, the repetition of0"HT (in vv. 10, 17) should be added. Contrary to his
notion that O1HT could be rendered together with G?? in terms of semantics, these two need
to be dealt with separately. Waltke's structural analysis is acceptable as follows: First, vv. ?? function as an introduction. "1S in v. 3 binds w. 1-2 and vv. 3-6 into a literary whole.
Second, vv. 7-20 construe a main body of Proverbs 5. Third, vv. 21-23 serve as a conclusion,
1ft
beginning with "O in v. 21 that binds w. 1-20 and w. 21-23 into a whole. In addition, it is
to be noticed that the main body of Proverbs 5 (vv. 7-20) presents the contrasting two
themes: the Strange Woman in w. 7-14 and one's own wife in vv. 15-20, as they are pictured
competitively to each other. Thus, how to understand this comparison or competitiveness will
be a primary interpretive issue in Proverbs 5.
Thematic Progression
Skehan regards Prov 5:1-20 as an elaboration of Prov 2:16-19.
Longman,
Abbuhl, Meinhold, Maier, and Murphy also find the literary relationship between Prov 2:1675
Clifford, Proverbs, 69.
76Waltke, Proverbs 1-15, 306.
77Skehan, "Seven Columns," 195.
219
19 and Proverbs 5 in terms of the descriptions of the Strange Woman.
78
Three crucial
interpretive elements here include: (1) the deceptiveness of the Strange Woman suggested in
vv. 1-6; (2) the ambiguity of the Strange Woman's identity versus the clearly defined identity
of one's own wife; and (3) the enticement language of one's own wife in vv. 15-20 that
persuasively discredits the illicit relationship with the Strange Woman.
Deceptiveness of the Strange Woman
The introduction of Proverbs 5 (vv. 1-6) begins with the typical asking for the
audience's attention to the speaker's words.
79
Then, v. 2b introduces the theme of speech:
the speaker's wisdom/understanding will keep the knowledge of the audience's mouth
OfriDti? HiH). Dahood correctly notes that this theme of speech/mouth functions as a
catchword that connects v. 2b and the rest of the introduction, vv. 3-6, as he says that "his
[the son's] lips must overflow with knowledge if he is successfully to avoid the wiles of the
harlot, whose lips are honey that drips."
80
This theme of deceptiveness of mouth
retrospectively connects with three passages: Prov 2:12-15; 2:16-19; and 4:20-27. In Prov
2:12, the wicked person is depicted as the one who speaks perversity (G?32?G1 13T[Q). In
Abbuhl, "Proverbs Chapter 2," 199; Longman, Proverbs, 157; Maier, Fremde Frau, 102;
Meinhold, Sprüche, 1 :46; Murphy, Proverbs, 3 1 .
79
In v. 1, it is very unique that the speaker claims possession of wisdom and understanding.
Fox interestingly explains that "the author wishes to imply the universality of the wisdom he is teaching (it is
not his alone), while claiming possession and authorship of the words and instruction whereby the wisdom is
conveyed." Fox, Proverbs 1-9, 190.
80
Mitchell Dahood, "Honey That Drips: Notes on Proverbs 5,2-3," Bib 54 (1973). See also
Alter, The Art ofBiblical Poetry, 183.
220
Prov 2:16, the Strange Woman is pictured as a woman who make her words smooth
(n^bnn G?1??). In Prov 4:24, the audience is advised to stay away from the perversity of
mouth ("^QQ prnn Donato ???^? ?2 mtöpy 1^p npri). Among these three connections,
Prov 5:3-4 picks up Prov 2:16 and further develops as it explains how deceptive the speech
of the Strange Woman is.
nan ]ia«fn phm p?t ^nsto naatsn nsi 1S 3
niss mns rnn ?:?^3 mn p??p?? 4
vv
:
t -
t-: - -
t t
t
¦ -: - :
Verse 3 focuses upon the attractiveness of the speech of the Strange Woman. In opposition, v.
4 explains emphatically that the real effect of her speech is quite bad. The relationship
between v. 3 and v. 4 makes a sharp contrast between the attractiveness of her speech and its
outcome. Van Leeuwen thinks that two different levels of meaning can be detected in v. 3: on
the one hand, the lips/mouth imagery means "smooth talk," that is, the deceptiveness of her
talk; on the other, it denotes the sensuality of human's organs.
Yet, the primary point of vv.
3-4 is to show that the attractiveness of the Strange Woman's speech is disguising: the end of
her speech is destruction, despite its attractiveness. The meaning of ??3 3?? (sword of
mouths) in v. 4b strongly supports this view. Very interestingly, J. Berman keenly observes
that this theme of "a sword of mouths" is also used in the story of Ehud's deceptive remarks
for assassinating the Moabite king, in which the double-sidedness of the tongue is explicitly
Van Leeuwen, MB, 5:66-67.
221
noticed.
82
In the same vein, the speech of the Strange Woman sounds attractive at first, yet it
eventually leads to a contrasting path, which is explained in v. 5: the death (G?? in v. 5a and
7??? in v. 5b). In a word, the attraction of her speech results in death. It is this
deceptiveness of the attractiveness of the Strange Woman that is the particular point of Pro?
5:1-6. Conclusively, v. 6 notes that her path does not watch life (D,!,n). While 0"1T! is
emphasized in Proverbs 4, this death image is contrastingly noticed in Proverbs 5. Lady
Wisdom and the right way promises the gift of life, yet the Strange Woman will lead to death
in spite of her attractiveness.
It is of prime importance that this theme of deceptiveness of the Strange
Woman ceases to appear until Proverbs 7. In the rest of Proverbs 5-6, this theme is not
observed. Rather, from Prov 5:7 through Prov 6:35, the danger of the Strange Woman,
exclusive of her deceptiveness, and the significance for choosing the right woman are solely
discussed. The theme of her deceptiveness will return in Proverbs 7.
Ambiguity of the Identity of the Strange Woman
Before dealing with the rest of Proverbs 5, it is of necessity to comment on the
ambiguities that reside in this passage, particularly with regard to the interpretation of Prov
5:7-14 where the Strange Woman is pictured by way of ambiguous language. Murphy and
Joshua Berman, "The 'Sword of Mouths' (Jud. Ill 16; Ps. CXLIX 6; Prov. V 4): A Metaphor
and Its Ancient Near Eastern Context," VT 52 (2002): 29 1 -303 .
222
Pemberton posit that the identity of the Strange Woman remains ambiguous in Proverbs 5. "
Pemberton specifically avows that "the figure of the strange woman is sufficiently openended that she can represent any woman who poses a sexual threat to the married son."
84
Van Leeuwen also argues that the identity of these "others" (0"Ht) in v. 10 is unclear and
concludes that this "open-endedness" strengthens the applicability of this admonition.
85
To
add a bit more, in my view, the identities of the Strange Woman and "others" are a little bit
clarified in vv. 15-20. Let me explain this through my rendering of w. 7-14.
First, on the one hand, vv. 8-14 are full of ambiguous terms whose meanings
are hard to interpret. In v. 8, the expression "the door of her house" (?1G?3 ??2) is thickly
metaphorical and it is not possible to determine what this house means. In vv. 9-10, a set of
male figures are pointed out yet their identities are undeterminable as well: others (?^???),
the cruel ("HÎ3K), strangers (D1Ip, and the foreigner 0"1DJ). The reason why they are used
together here is not specified in the text. Furthermore, the meanings of vv. 9-11 are
ambiguous. What does it mean to give "your honor" (^"???) to others? What is giving
"years" O^priíttí) to the cruel? What is to let the strangers be satisfied with "your strength"
(^rO)? What does it indicate that "your labors will be in the house of a foreigner"
("1IDi G?33 ^3Sl?)? What is the meaning of "when your flesh and body are consumed"
83
84
85
Murphy, Proverbs, 33; Pemberton, "The Rhetoric of the Father (dissertation)," 218-19.
Pemberton, "The Rhetoric of the Father (dissertation)," 219.
Van Leeuwen, NIB9 5:68.
223
("???f? "^pUH nìbp3)? They might point to some physical/sexual relationships, yet the text
per se does not clarify this set of ambiguities. I am of the opinion that these ambiguities are
maintained and later clarified in Proverbs 6-7 when the story of the Strange Woman comes to
the fore.
Second, it should be noted that the identities of the Strange Woman and the
others (D1HT) become a bit clearer in vv. 15-20, specifically in light of the identity of one's
own wife. The water/spring metaphor in vv. 15-20 begins quite ambiguously in v. 15 and
remain such in vv. 16- 18a, yet finally becomes clear in v. 18b: rejoice in the wife of your
youth ?^????} G?f?? ?????)!
Obviously, the water/spring metaphor is identified as one's
own wife. In this light,
the meanings
of DHT-t in v. 17 and G??/??33
in v. 20 are also
4^
c?
TT
t · : t
clarified. The former, used in v. 17 (let the springs not be with DHT); the latter is employed in
v. 20 (why should you be intoxicated with G?? and embrace the bosom of ??33)? Given
that these terms are juxtaposed with and compared to "one's own wife," they should mean all
others, not limited to the ethic foreigners. In a word, they mean any female other than one's
own wife, namely, a woman who stays outside of the proper marriage relationships. Yet,
their identities are not fully clarified as they are called G??/???3. This ambiguity will get
resolved step by step as the text moves on through Proverbs 6-7.
Third, vv. 8-14 end with an imaginative citation of the audience's first person
confession that would be said if the audience goes to the door of the Strange Woman (vv. 12-
86IbJd., 5:69.
224
14). The point of vv. 8-14 is therefore to show that the result of being with the Strange
Woman will be destructive and regrettable. To sum up, vv. 7-14 are full of ambiguous
descriptions, to be further articulated later in Proverbs 6-7, with the intention to warn against
the danger of the Strange Woman. Yet, the theme of deceptiveness does not appear, awaiting
further articulation in Proverbs 7.
Enticement Language
In Proverbs 5, whereas the enticement language is employed for the
descriptions of one's own wife in vv. 15-20, it is not used for the Strange Woman in w. 1-14.
The attractiveness of one's own wife appears superb and undefeatable, to which the Strange
Woman cannot be compared. Let us examine the data in vv. 15-20.
Examination of vv. 15-20 will readily notice that the enticement language is
impressively advanced in several aspects. First, a new type of images sets in. The
water/spring image is in use (vv. 15, 16, 18). A good number of scholars, such as Clifford,
Fox, Kaiser, Newsom, Murphy, Van Leeuwen, and Waltke, interpret this water image as
representing a sexual relationship.
87
In particular, Longman suggests that the water image
Clifford, Proverbs, 71; Fox, Proverbs 1-9, 199; Longman, Proverbs; Murphy, Proverbs,
32; Newsom, "Woman and the Discourse," 154-55; Van Leeuwen, NIB, 5:68-69; Waltke, Proverbs 1-15, 286.
For comparative studies between the Strange Woman in Proverbs and the woman in the Song of Songs, see
Walter C. Kaiser, Jr., "True Marital Love in Proverbs 5:15-23 and the Interpretation of Song of Songs," in The
Way of Wisdom: Essays in Honor ofBruce K. Waltke (ed. J. I. Packer and Sven K. Solderlund; Grand Rapids:
Zondervan, 2000), 107-1 1; Martin Paul-Wien, "Die "fremde Frau" in Sprichwörter 1-9 und die "Geliebte" des
Hohenliedes Ein Beitrag zur Intertexualität," BN 106 (2001): 40-46. Carole R. Fontaine provides some
archaeological evidences concerning the visual metaphor in Prov 5:15-20 and interprets them from the
perspective of gender discussions. Fontaine, "Visual Metaphors and Proverbs 5:15-20: Some Archaeological
Reflections on Gendered Iconography," 185-202.
225
refers to a woman's vagina in consideration of Song 4:10-15 and other ANE literature.88 As
already noted, the ambiguity that comes with this image is eventually resolved in v. 18b as it
refers to one's own wife. Yet, an interpretive difficulty arises from v. 16.
rrra-^a ntarna p??p Tna^n isid·· 16
" t
·¦ : -
; t
t
Iv::-
t
Scholarly views differ as to the meaning of springs (^nriJQystreams of water (D,Q",al?S). It
might mean one's own wife (Chisholm, Pemberton, Van Leeuwen),89 sexual potency
(Longman, McKane, Clifford), or any female source of sexual satisfaction (Waltke).91
Then, what does this verse mean? Fox suggests three options: as a reward (numerous
children), as an admonition, or as a threat. He takes the third and interprets v. 16 in the
imaginative sense that the wife will commit adultery ifnot treated properly by her husband.92
P. Kruger explains that vv. 15-18 contrast "private versus common property." In other words,
wells and cisterns are private places for wives, while the streets and plazas are for the Strange
Woman. That is, v. 16 depicts the promiscuous actions of the Strange Woman. Kruger' s
Cf. Michael V. Fox, The Song ofSongs and the Ancient Egyptian Love Songs (Madison:
University of Wisconsin Press, 1985), 283-87; Tremper Longman, Song ofSongs (NICOT; Grand Rapids:
Eerdmans, 2001), 155; S. Paul, "A Lover's Garden of Verse: Literal and Metaphorical Imagery in Ancient Near
Eastern Love Poetry," in Tehillah le-Moshe: Biblical and Judaic Studies in Honor ofMoshe Greenberg (ed.
Mordechai Cogan, et al.; Winona Lake: Eisenbrauns, 1997), 99-1 10, cited from Longman, Proverbs, 161.
89
Robert B. Chisholm, Jr., "'Drink Water from Your Own Cistern': A Literary Study of
Proverbs 5:15-23," BSac 157 (2000): 399-404; Pemberton, "The Rhetoric of the Father (dissertation)," 228; Van
Leeuwen, NIB, 5:69.
90
Clifford, Proverbs, 68-71; Longman, Proverbs, 162; McKane, Proverbs, 318-19.
Waltke, Proverbs 1-15, 319.
226
conclusion is that the primary point of vv. 15-18 is not an exhortation for marriage fidelity
but "an implicit warning against the promiscuity" of the Strange Woman.
My view is very
close to Waltke's view, yet is a little different: the water imagery in all of vv. 15-18a
indicates &proper sexual relationship. In vv. 15- 18a, this imagery functions quite
ambiguously and does not serve in such a way that it refers to a specific thing. It is v. 1 8b
that reveals what this water imagery indicates: one's own wife. The focus should not be
placed upon the referential meaning of the imagery, since the text intends to keep ambiguity
until v. 18b. Anyway, the sexual image is conspicuously at work in vv. 15-20.
Second, the textual focus is rather placed upon the enticement language that
comes to a peak in v. 18: "let her breasts drench (G??) you at all times, and be intoxicated in
her love continually." Considering the previous passages that employ the enticement
language (Prov 3:13-18, 4:4b-9), this description is striking. In Prov 3:18, the enticement
language uses ?tp and "]??. In Prov 4:4b-9, it has p3n and bbü. Though these terms are
interpreted as denoting a sense of enticement, their basic semantic nuances do not always
come with sexual connotations. Therefore, the use of ^fIT ¡??? in Prov 5:19 should be
regarded as an advancement in terms of the enticement language, as it presents a literal scene
of sexuality.
94
Furthermore, a set of words are added to finalize the sexual attraction of one's
Fox, Proverbs 1-9, 201; Meinhold, Sprüche.
93
Paul A. Kruger, "Promiscuity or Marriage Fidelity: A Note on Prov 5:15-18," ,77VSZ 13
(1987): 65-67.
94
The Strange Woman in Proverbs 7 allusively utilizes this phrase to draw attention to her
attractiveness. See my interpretation of Prov 7:18.
227
own wife: ?3?, ?p, and pan. This immediately implies, as in v. 20, that it would be
meaningless to follow G?? and ??33, given the superior attractiveness of your own wife:
why will you get intoxicated by the Strange Woman; why will you embrace her bosom? The
matter of who is truly attractive seems to be decisively judged. One should choose the one's
own wife. In a word, the attractive descriptions of one's own wife remarkably advance the
enticement language in comparison to Prov 3:13-18 and Prov 4:4b-9, in that the Strange
Woman has come to look less desirable and attractive.
Third, the conclusion of Proverbs 5 in vv. 21-23 wraps up the discussions. It
mentions YHWH in v. 21, which is first observed since the beginning of Proverbs 4. Yet, this
theological dimension is not strong, as the focus of the verse changes to the way imagery in
the rest ofv. 21. Verses 22-23 comment that a wicked person will get caught (ins'py^Err)
by his iniquities and sins and thereby will die and get intoxicated (!"!3UT) in his great folly.
Clearly, this use of ^]??G and HjHiT here is an appropriation of the enticement language of the
Strange Woman in vv. 15-20.
95
Though these words are not utilized specifically for the
Strange Woman imagery, their connectedness with the Strange Woman can be established on
the ground that the death imagery in v. 23 refers back to Prov 5:5 where it is stated that the
Strange Woman's way leads to Sheol. Therefore, vv. 21-23 effectively close up Proverbs 5 in
Alter states "[?32?] neatly ties in the celebration of marital love with the admonitions against
the wiles of the loose woman." Alter, The Art ofBiblical Poetry, 1 83. Van Leeuwen aptly notes that v. 19
presents a word-play between "? (breast) and in (love). Van Leeuwen, NIB, 5:69. Zalcman argues that ?30 in
v. 19c should be emended into nato (to thrive, increase), unfortunately ignoring the literary device at work
connecting and comparing the marital lovemaking and the adultery. Lawrence Zalcman, "Prov 5,19c: DW^
V? 1D," ZAWWS (2003): 433-34.
228
emphasizing the fatal result ofjoining the wrong way, i.e., the Strange Woman.
By
describing the fatal result, vv. 21-23 strongly support the necessity of enjoying the
relationship with one's own wife. In a word, Proverbs 5 persuasively pictures the reason for
choosing one's own wife, not the Strange Woman.
In addition, it should be noted that it is the text's strategy, which puts the
Strange Woman in vv. 1-14 and one's own wife in vv. 15-20 into a comparative relationship.
In other words, the text of Proverbs 5 presents them as an anti-figure to each other.
Furthermore, the Strange Woman here remains ambiguous and in a sense quite metaphorical,
whereas one's own wife is depicted in a non-metaphorical terms that reflect the reality of life,
as the water imagery comes to mean one's own wife in v. 18b. The comparative relationship
between the Strange Woman and one's own wife in Proverbs 5 evidently approves an
approach that reads one's own wife at a metaphorical level and thus regards her as
connotative of Lady Wisdom. As the text moves on towards Proverbs 7, the Strange
Woman's ambiguities will be gradually clarified and she will finally be depicted in nonmetaphorical terms.
Analysis of Communicative Context
Pemberton thinks that Proverbs 5 intends to warn against "the incredible
dangers of the strange woman (5:1-6)" and "illicit sexual relationships." This view of
Skehan sees Prov 5:21-23 as an elaboration of Prov 2:12-15. However, the focuses of the
two passages are different. Prov 2: 12-15 warns against the perversity of the wicked that endangers the audience,
whereas Prov 5:21-23 describes the fate of the wicked themselves in order to wrap up the contrast between the
Strange Woman and one's own wife. This passage should be understood in the context of Proverbs 5 which is in
fact an elaboration of Prov 2:16-19; 3:13-18; 4:4b-9. Skehan, "Seven Columns," 194.
229
Pemberton is somewhat unbalanced, as it only pays attention to the Strange Woman imagery
yet none to the wife imagery.
97
Longman's postulation is much better, as he puts the heart of
the intentions of Proverbs 5 in one poetic phrase: "the best defense (against committing
adultery) is a strong offense (reveling in the joys of marital sex)."
98
The heart of
interpretation of Proverbs 5 is the affirmation of the attractiveness of one's own wife, not the
warning against the Strange Woman. The former's attraction is superb and incomparable.
Simply put, Proverbs 5 purports to recommend the enjoyment of proper sexual relationship,
namely, relationship with one's own wife. Accordingly, the illocutionaryforce is to promote
the marital sexual relationship in order to oppose the danger of the Strange Woman. The
perlocutionary intention is that the audience should reject the Strange Woman anafully enjoy
the sexuality within the boundary of one's marital relationship. These intentions of Proverbs
5 that support the attractiveness of one's own wife will increase in Proverbs 6.
Summary
Proverbs 5 develops two important imageries: the Strange Woman (vv. 1-14)
and one's own wife (vv. 15-20). The identity of the Strange Woman remains ambiguous,
though clarified a little in vv. 15-20. The descriptions of the Strange Woman are not as
persuasive as those of one's own wife. The deceptiveness of the Strange Woman is
introduced yet is not further developed. Overall, it is apparent that a reading of Proverbs 5
Pemberton, "The Rhetoric of the Father (dissertation)," 233.
Longman, Proverbs, 158.
230
will strongly persuade a reader into choosing the enjoyment ofthe marital relationship and
rejecting the allurement of the Strange Woman.
In the context of Proverbs 4-7, Proverbs 5 functions to explain that deviating
from the right way (the Strange Woman), as explained in Prov 4:20-27, is always possible
yet can be easily rejected by focusing on the attractiveness of one's own wife. This
persuasiveness will gain further support from another set of arguments that Proverbs 6 will
subsequently provide. Therefore, Proverbs 5 should be considered supportive ofthe
hermeneutical lens established in Prov 1 :8-3:35 in the sense that the emphasis upon the right
choice (one's own wife in Proverbs 5) smoothly corresponds to the tenet of the deedconsequence nexus postulated in Prov 1:8-3:35. As Prov 1:8-3:35 asks the audience to make
a right choice—choose Wisdom, Proverbs 5 encourages its audience to make a right
choice—choose one's own wife and reject the Strange Woman. Certainly, both texts assume
that it is always possible and is even easy to make a right choice and therefore that one must
do so. The possibility of deviating from the right way is always present, yet can be easily
repudiated. In terms ofthe hermeneutical concerns for the individual proverbs in Proverbs
10-29, it can be stated that Proverbs 5 supports the deed-consequence model, thus promising
that the interpreters will receive blessings when they do their best—and they are able to do
so—in order to make a right choice in applying the proverbs. This positive hermeneutical
stance will even reach its peak in Proverbs 6, to which now we turn.
231
Proverbs 6
Proverbs 6 is composed of two passages, vv. 1-19 and vv. 20-35, which look
so different and incongruous with each other. The former introduces the themes of surety,
diligent acts of ants, wicked man, and a set of numeral sayings. Then, the latter returns to the
previous subject, namely, to the Strange Woman. Precisely because vv. 1-19 present themes
and literary formats that are peculiar in the context of Proverbs 1-9, many scholars such as
Abbuhl, Fox, McKane, Skehan, and Whybray, have regarded vv. 1-19 as later
interpolations.
99
Fox's view is typical in this regard: "Interlude C [Prov 6:1-19] is not an
original component of Part I [Proverbs 1 -9] ... . The placement of Interlude C seems to have
been adventitious, with the interpolator giving little thought to its location, except insofar as
he inserted the interlude on the boundary between two units."
On the contrary, several scholars have recently suggested some ideas to find
reasons for positioning vv. 1-19 in its location. First, Plöger and Waltke point out literary and
thematic connections between this passage and Proverbs 5. Plöger suggests its connections
with Prov 5:21-23, arguing that the focus upon man interconnects the two sections.
His
primary point is that Prov 6:1-19 intends to teach that warnings against the wicked in Prov
Abbuhl, "Proverbs Chapter 2," 198-99; Fox, Proverbs 1-9, 225-27; McKane, Proverbs,
320-21; Skehan, "Seven Columns," 195; Whybray, Composition, 48-49; Whybray, Proverbs, 93-101.
Fox, Proverbs 1-9, 225-26.
Plöger, Sprüche, 62.
232
6:19 should be heeded as significantly as warnings against the Strange Woman.
102
Waltke
pinpoints the literary links such as "IT (Prov 5:10; 6:1) and "D^ (Prov 5:22; 6:2). In a similar
vein to Plöger, Waltke endorses the position that the messages of Prov 5:21-23 and Prov
6:15-19 are congruous, since both of them attempt to "connect the fatal consequences of
wickedness with the Lord as the final Agent ofjudgment."
103
These attempts to relate Prov
6:1-19 to various parts of Proverbs 5 are severely critiqued by Fox: "such connectors are
trivial, and the features that are supposed to motivate the disposition of the units are frequent
in Proverbs."
Second, Harris examines Prov 6:1-19 and attempts to find literary links
binding vv. 1-19 into a literary unit. His observations include: the vocabulary similarities
(sleep vocabulary in vv. 4, 9; body parts vocabulary in vv. 12-19), the topic of speech, family
point of view in vv. 1-5 and v. 19, the theme of various sorts of humans. Despite his excellent
observations, he purposefully goes forward to read this passage in connection with the Joseph
story in Genesis and interprets it in light of its traditional history.
Third, Clifford proposes that vv. 1-19 is not an intrusive addition in the
context of Proverbs 1-9, on the ground that this passage "shows the inner obstacles to
acquiring wisdom," that is, poor judgment in vv. 1-5 and laziness in vv. 6-11, "in contrast to
102,, ., -„
Ibid., 67.
103Waltke, Proverbs 1-15, 329.
104
Fox, Proverbs 1-9, 226.
Harris, Proverbs 1-9, 1 1 1-56.
233
the extrinsic ones of violent men and seductive women." Verses 12-19, in his view, are
composed of developments of the theme of the wicked men in Prov 1:8-19; 2:12-15; 4:14-
19 106
These attempts that pursue possible explanations for the literary position of
Prov 6:1-19 are not satisfactory, despite their excellent observations, on the ground that they
do not take its literary context into full account. My argument is that vv. 1-19 should be
interpreted in its relationship with Prov 6:20-25. From a cursory look, they look dissimilar
and have no close relationship. Nonetheless, Prov 6:1-19 is employed in its current position
for the purpose of strengthening the message of Prov 6:20-35, while at the same time
developing the theme of the wicked men that appeared in Prov 2:12-15. This is so because vv.
1-19 and vv. 20-35 turn out to work co-operatively, first, in alarming the audience against the
fatal danger of the Strange Woman, and second, in revealing the identity of the Strange
Woman. The analysis below therefore aims to examine the potentiality of reading Proverbs 6
as a whole and accordingly to determine its contribution to the reading of Proverbs 4-7. At
the end of the examination, I will argue that this reading of Proverbs 6 as a whole powerfully
strengthens the reason for choosing one's own wife and rejecting the Strange Woman, thus
effectively working together with Proverbs 5 to persuade the audience to make the right
choice.
Clifford, Proverbs, 73.
234
Translation and Textual Notes
My son, if you have gone surety to
your neighbor, have shaken hands for a stranger,
if you are ensnared in the words of your mouth, caught in the words of your mouth,
then do this, my son, and deliver yourself, for you have come into the hand of your
neighbor: go, grovel, and badger your neighbor.
Give your eyes no sleep and your eyelids no slumber;
5 Deliver yourself like a gazelle from a hand, like a bird from the hand ofthe fowler.
Go to the ant, O sluggard; observe its ways, and be wise.
Without having any chief, officer, or ruler,
it prepares its bread in summer and gathers its food in harvest.
How long will you lie there, O sluggard? When will you arise from your sleep?
A little sleep, a little slumber, a little folding of the hands to lie down,
and your poverty will come upon you like one who goes about,
man of shield.
12
and your scarcity like a
A worthless person, a man of iniquity, who goes about with perversity of mouth,
winks with his eyes, shuffles his feet, points with his fingers,
perversions are in his heart, he plans evil, at all times stirring up dissension;
therefore calamity will come upon him suddenly; in a moment he will be broken, and
without healing.
16 There are six things that YHWH hates, seven abominations to him:
haughty eyes, a lying tongue, and hands that shed innocent blood,
107
Some complicated issues have been involved in translating v. 1 : first, whether the
preposition b should be rendered "to" or "for the sake of; second, whether the neighbor Qn) in the first colon
and the stranger (it) in the second are identical; third, who the neighbor and the stranger refer to—creditor or
debtor. Scholars have suggested different views in dealing with these issues. McKane, Meinhold, and Fox
believe that the neighbor refers to the creditor and the stranger is the debtor, while Clifford, Murphy, and
Waltke think that the neighbor and the stranger are the same, namely, the debtor. Longman, in agreement with
the second view, postulates that these two terms construe merism, thus "implying everyone." Ibid., 75; Fox,
Proverbs 1-9, 211-13; Longman, Proverbs, 170; McKane, Proverbs, 321-22; Meinhold, Sprüche, 1:110;
Murphy, Proverbs, 37; Waltke, Proverbs 1-15, 325-29; Whybray, Proverbs, 83. The first option seems more
suitable for the following reasons: first, the combination of ma and b is unique in the Bible and for the
meaning of "becoming surety on behalf of someone else" the subject usually takes the accusative without b (Cf.
BDB p. 786, s.v. II my). Second, as Fox argues, it is the creditor, not the debtor, that has the power to let the
guarantor out of the debt. Fox, Proverbs 1-9, 211-13. Yet, the situation envisioned here is not clear. The point is
rather that the guarantor should attempt to get out of this trouble with all efforts, which immediately connects
with the imagery of diligent ants in the following verses.
108
109
Cf. ¥ox, Proverbs 1-9, 2\3 .
Many commentators translate "^TO as a robber or a vagabond. See Clifford, Proverbs, 35-
36; Fox, Proverbs 1-9, 210; Longman, Proverbs, 167; Murphy, Proverbs, 36. Yet, a literal translation is opted
for here, since it links with "^In in the next verse (v. 12).
235
1 O
a heart that devises malevolent plans, feet that hasten to run to evil,
IQ.
a false witness who breathes out lies, and one who stirs up dissension among brothers.
Guard, my son, your father's commandment, and do not forsake your mother's teaching.
Bind them on your heart
always; tie them around your neck.
11
110
When you walk, she
will lead you; when you lie down, she will keep you; and when
you awake, she will talk with you.
For the commandment is a lamp and the teaching is a light, and the reproofs of instruction
are the way of life,
to preserve you from the evil woman, from the smoothness of the alien woman's tongue.
Do not desire her beauty in your heart, and do not let her capture you with her eyelashes;
for a prostitute costs
a loaf of bread, but the wife of a man hunts for a precious life.
Can a man carry fire next to his bosom and his clothes not be burned?
Or can one walk about on charcoals and his feet not be scorched?
So is the one who goes in to his neighbor's wife; none who touches her will go unpunished.
People do not despise a thief if he steals to satisfy his appetite when he is hungry,
but if he is caught, he will pay sevenfold; he will give all the wealth of his house.
He who commits adultery lacks sense; as for one who destroys his own life, he does it.
He will find wounds and dishonor, and his disgrace will not be wiped away.
For jealousy is a man fury, and he will not relent on the day of revenge.
He will accept no compensation; he will not yield though you multiply the bribe.
In agreement with Plöger, Meinhold, and Toy, Waltke thinks that wisdom is the implicit
subject ofthe third feminine singular verbs in v. 22 (nmn, ibtín, ^ITton). Meinhold, Sprüche, 1 17; Plöger,
Sprüche, 69; Toy, Proverbs, 134; Waltke, Proverbs 1Ï5, 351. Fox agrees with this view, though he attempts to
reverse the order of v. 22 and v. 23 to make msp and/or rnin the subject of v. 22. Fox, Proverbs 1-9, 229.
Others such as Murphy and Longman disagree with this view. Longman, Proverbs, 168; Murphy, Proverbs, 39.
For other proposals that attempt to relocate v. 22, see Clifford, Proverbs, 77-78; Patrick W. Skehan, "Proverbs
5:15-19 and 6:20-24," CBQ 8 (1946): 290-97.
Fox and Waltke emend in ?f? (an evil woman) to tµ? rrax (your neighbor's wife) on the
basis of the LXX which has -<*3**»n-e=*i«yœe (the wife of a neighbor). Fox, Proverbs 1-9, 230; Waltke,
Proverbs 1-15, 349. McKane and Longman opt for the MT. Longman, Proverbs; McKane, Proverbs, 328-29.
112^
Fox suggests that "iaa could be rendered as "in exchange for" and "ia as "as much as." A
literal translation of v. 26a is, says Fox, "because for [isa] a harlot—up to [IJJ] a loaf of bread." Fox, Proverbs
1-9, 232.
Literally, "he will not lift up your face for compensation."
236
Identification of Speaker and Audience
The speaker and the audience in Proverbs 6 remain ambiguous as in Proverbs
4-5. The speaker identity may include the father and the grandfather; the audience identity
incorporates the father, the son of the father, and the indefinite, diachronically democratized
group of sons.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
Prov 6:1-19 consists of four subsections: vv. 1-5, vv. 6-11, vv. 12-15, and vv
16-19. As noted before, scholars such as Harris, Deliztsch, and Waltke have pointed out
some lexical connections that function to unite the four subsections into a literary whole
114
My own rendering of these connections suggests that they should be divided into three
groups:
Table 3: Lexical Connections within Prov 6:1-19
Connections
between vv. 1-5 and vv. 6-11
y-l (vv. 1, 3, 4), tfp·« (vv. 2, 5), bxi (vv. 3, 5),
*]? (vv. 1, 3), ?3tf/??213? (vv. 4, 9, 10),
nnuj (w. 9, 10)
mttíp»/ niDsnn (w. 12, 14), 2b (w. 14, 18),
Connections inside of vv. 12-19
in (w. 14, 18), wrm (vv. 14, 19),
rotí (vv. 14, 19), tthn (vv. 14, 18),
br) (w. 13, 18), ]1X (vv. 12, 18)115
114
Delitzsch, Proverbs, 97-103; Harris, Proverbs 1-9, 1 1 1-56; Waltke, Proverbs 1-15, 328-
29.
115.
Van Leeuwen, in light of Alonso-Schökel and J. Vilchez's studies, list the seven thematic
links that parallel vv. 12-15 and vv. 16-19: eyes (v. 13a/ v. 17a), mouth/tongue (v. 12b/v. 17a), fingers/hands (v.
237
Connections
that bind w. 1-19 altogether
HS (vv. 2, 12), F???? (vv. 11, 12), ^? (vv. 3,
6, 11, 12), Kin (vv. 3, 11, 15), ^???T»3!» (vv. 4,
13, 17), T/SJ33K (vv. 5, 10, 13, 17)
This analysis aptly shows that the web of lexical connections function to
interweave the whole of vv. 1-19. Yet, this lexical web is not limited inside w. 1-19. It
extends to the entirety of Proverbs 6. The literary connections that bind vv. 1-19 and vv. 2035 are as follows:
Table 4: Lexical Connections in Proverbs 6
^?/a??/?32 (vv. 11, 12, 26, 27, 28, 34),
Jn (vv. 1, 3, 4, 29), T]-Pi (W. 6, 23),
]ìtib (vv. 17, 24), npb (vv. 2, 25),
"•pí/PIpa (vv. 17, 29), 3DUÎ (vv. 9, 10, 22),
Connections interweaving Proverbs 6
?????/??? (vv. 11, 32), aS(vv. 14, 18, 21, 25, 32),
in (vv. 14T, 18, 24), tfS3 (vv. 16, 26, 30, 32),
br) (vv. 13, 18, 28), "p.K (vv. 12, 18),
f?n(vv. 3,6, 11,12, 2T2, 28),
N-D(W. 3, 11, 15,29),
?^/trayag (w. 4, 13, 17, 25).
Taking this web of lexical connections, it is quite suggestive that the placement of
subsections of Proverbs 6 is intentional. Yet, an analysis of how these lexemes are used for
thematic developments should follow for further clarification of the message of Proverbs 6.
13b/v. 17b), heart devising evil (v. 14a/v. 18a), feet (v.l3a/v.l8b), deceit/lying (v. 14a/v. 19a), and sowing
discord (v. 14b/v. 19b). Alonso-Schökel and Vilchez Lindez, Proverbios, 213-15; Van Leeuwen, NIB, 5:75-76.
238
Thematic Progression
The process of examining thematic developments will consists of two steps.
First, we will read vv, 1-19 in order to see how their chief message is established in the web
of lexical and thematic connections. Second, vv. 20-35 will be investigated in relationship to
the message of vv. 1-9, which will eventually lead to clarification of the primary message of
Proverbs 6 in its entirety.
Prov 6:1-19: Revocability versus Irrevocability
The four subsections (vv. 1-5, vv. 6-1 1, vv. 12-15, and vv. 16-19) are
interconnected by themes. In particular, the first two are closely related in terms of the
urgency for taking care of an impending problem; the latter two are related to each other by
the theme of the irrevocability of their fate.
Let us examine vv. 1-11. First, the heart of vv. 1-5 should be found in the
urgency of taking care of the incoming danger, not in the clarification of the meaning of
surety. Proverbs scholarship usually spends much of their discussion on the latter, such as
identification of the creditor, the debtor, and the guarantor. Nonetheless, the precise point of
vv. 1-5 lies in the father's command in vv. 3-5, which forces the audience to go and get rid of
the surety problem. The sleep language in v. 4 and the animal language emphasize the
urgency oftaking this action. The consecutive imperatives (TiW, b^iTJ, 02?G1?, 3??, ]FiPT
7N¡, b"2ïTt) backs up this interpretation, as the main purpose of this list of imperatives can be
Waltke understands the structure of vv. 1-19 as list of three different types ofpersona
inferiores: the surety (vv. 1-5), the sluggard (vv. 6-11), and the troublemaker (vv. 12-19). Waltke, Proverbs 1-
239
found in the repetition of *??3? in vv. 3b and 5. One should save himself/herself, like gazelle
and bird in the hand ofthe hunter (v. 5). Until then, no sleep should be taken (v. 4).
Obviously, the point is placed upon how urgent this matter is. Fox regards that the message
of w. 1-5 lies in warning against the danger of going surety.1 17 In Van Leeuwen's
expression, the teaching is that "Wisdom requires that the mistakes be corrected, if
possible."
118
Second, vv. 6-1 1 deliver a message similar to that of vv. 1-5. The first line of
this section begins with another animal imagery (the ant imagery), which smoothly connects
with vv. 1-9 as it is juxtaposed to the gazelle/bird imageries in v. 5. A couple of imperatives
(I1?» ^Kl) appears in vv. 6-7, which is also in connection with w. 1-5 Çï[b in v. 3). The point
of the ant imagery is drawn from the observation that the ants prepare food for the winter.
Therefore, its message is clear: prepare in advance! This point is further supported by vv. 910 which again utilizes the sleep language as in vv. 1-5. Verse 1 1 concludes that, if not
prepared, one will experience the lack of necessary goods (^iO, ^"????). In sum, the
message of vv. 1-5 is to deal with the problem in an urgent manner; that of vv. 6-1 1 is to
prepare before the problem comes in. Put together, vv. 1-1 1 evidently teach that one should
resolve a problem in advance, before it really takes place. An implication of this message is
that it is possible to take care of the matter, if one does so in advance. It should be noted that
the problems in vv. 1-11 are financial issues such as the danger of surety and the lack of food
in winter.
15, 286.
117
Fox, Proverbs 1-9,216.
240
On the contrary, vv. 1 2- 1 9 deliver a message that the fate of the wicked
person is irrevocable with an implication that it cannot be changed even if attempts are made
to avoid it. Verse 12 begins with an ambiguous couple of descriptions of a certain type of
person: S»^3 D"]K/11K «ft«. Then, a number ofbad behaviors ofthe wicked man in vv. ?? follow, decorated by the body parts language, and eventually lead to a conclusion in v. 15:
therefore, his disaster will come suddenly; he will be broken down in a moment, with no
healing (???? "pXI ?2? ???2 ??? KlT DNnD ]2~bv). The first colon describes the
impending disaster, yet the second colon adds that there will be no healing once the disaster
happens. J. Kugel's explanation on the parallelism ofthe Hebrew poetry is of great help here:
the function of the second colon is to develop the first colon's idea and make the verse's
meaning complete.
Applying this role of the second colon to v. 15 aptly suggests that the
emphasis of the verse is placed upon the irrevocability of the fate of the wicked man. The
wicked man, doing all sorts of evil things explained in vv. 12a- 14, will inevitably face a
disaster that will destroy himself so fatally that there might be no hope for healing.
Then, vv. 16-19 subsequently come with a set of numerical sayings, whose
form is construed by "X and X+l" format. As to this type ofwriting, scholars suggest that
Van Leeuwen, NIB, 5:74.
119
Kugel expresses the essence of this parallelism as "A is so, and what's more, B is so." By
connecting two lines, parallelism shows that B becomes A's complement or completion. In other words, B is
clearly a continuation ofA, or a going-beyond A in force or specificity. B has both retrospective (looking back
to A) and prospective (looking beyond it) qualities. Thus, B has an emphatic character, by its very
"afterwardness." Kugel, The Idea ofBiblical Poetry, 7-12.
241
the heart of the saying is placed upon the last one.
120
Watson succinctly notes that "it is the
last item which is the focus of attention since it comprises the climax of the series."
121
Forti,
commenting on Prov 6: 1-19, states that "thus "seven" represents the true number of examples
or emphasizes the climactic seventh item, which is the most severe crime of all."
122
Perry's
explanation on "3 and 4" format is critical:
Typically, four items are given, all similar in some aspect. The fourth,
however, teases the definitional limits so as to suggest a possible step beyond,
like the exception that proves (i.e., tests) the general rule of the other three.
Given the qualitative difference between the three and the culminating fourth,
the process of reading is first to ponder what the first three items have in
common. Only then will the surprise of the climactic fourth yield its full
impact.
123
Therefore, the primary attention should be paid to the final item, which in this case is v. 1 9b,
"the one who stirs up dissension among brothers (?G?? "p3 D11JIp n'püpi)." With regard to
interpreting this phrase, two observations should be made. First, v. 16 sets up the tone of vv.
16-19, as it states that the items or persons described in vv. 17-19 are objects of YHWFTs
hatred and his abominations. This aptly colors the tone of vv. 16-19 with a theological
dimension that has not been seen in Prov 6:1-15. Then vv. 17-18 utilize body part language
Van Leeuwen, NIB, 5:77.
121 Wilfred G. E. Watson, Classical Hebrew Poetry (JSOTSup 26; Sheffield: JSOT Press,
1984), 148.
122
Tova L. Forti, Animal Imagery in the Book ofProverbs (VTSup 1 1 8; Leiden: Brill, 2008),
22.
123
2008), 160-61.
T. A. Perry, God's Twilight Zone: Wisdom in the Hebrew Bible (Peabody: Hendrickson,
242
(D1Ty, ]iüip, D,T, 2b, 0^3"I) that describes evil deeds. Consequently, v. 19b finalizes the
list by pinpointing the one who stir up the dissensions among brothers. That the theological
tone of v. 16 relates to the rest of vv. 16-19 is significant in suggesting that the one who stirs
up dissension among brothers is the ultimate object of YHWH's hatred.
Second, it is to be noted that v. 19b is literally linked to v. 14b (nb& D^lQ
ny_L?D3). Just as v. 19b serves as a culmination of vv. 16-19, so v. 14b finalizes the
descriptions of the wicked man in vv. 12-14. Quite interestingly, this literary similarity also
makes a thematic development. In vv. 12-15, the message is that the fate of the wicked man
is impending and irrevocable. The one who stirs up dissensions will be broken up with no
possibility of recovery. The focal point of vv. 16-19 advances this irrevocability of the
wicked man in the sense that his fate is an ultimate object of YHWH. The irrevocability in vv.
12-15 is pictured with language of the human realm, yet vv. 16-19 conspicuously color it
with theological language. As Fox says, vv. 16-19 purport to "align the reader's attitudes
with God's."
Thus, the relationship between vv. 12-15 and vv. 16-19 denotes that the
wicked man's fate is irrevocable, precisely because YHWH abhors this kind of person. In
Van Leeuwen's view, the juxtaposition of vv. 12-15 and vv. 16-19 suggests that "sin
involves a combination of reality-rejection, active malice, and a rejection of the Lord as the
Fox, Proverbs 1-9, 224.
243
creator and master of reality."
125
In its entirety, w. 12-19 declare the upcoming disaster that
brings in an irrevocable fate, which is caused by the hatred of YHWH.
1 9 ft
Then, what is the relationship between vv. 1-11 and w. 12-19? As just noted,
vv. 1-11 ask for a prompt dealing with an impending problems. Expressed in the examples of
surety and ants, vv. 1-11 demand the audience to act promptly to resolve the problem before
a disaster comes in. A thought implied in this command is that the problem can be removed if
dealt with in a proper way. In a surprising contrast to this, vv. 16-19 attempt to emphasize
that the disaster is irrevocable if it is the case of a person who stirs up dissensions among
brothers. The result will be fatal, since it is caused by YHWH. An implied thought is that one
will not be able to resolve the problem in advance, even though one attempts to do so. The
points of vv. 1-11 and vv. 12-19 are therefore strikingly contrasted to each other. Then, how
can this contrast be explained? My suggestion is that an answer can be found in the different
subject matters of vv. 1-1 1 and vv. 12-19. In the former, the problem is an economic issue,
such as surety and food. If it is a monetary matter, the problem is predictable and thus should
be dealt with in advance. In the latter, the problem relates to human character and
relationships. The wickedness in character and its bad results that damage relationships will
bring up a problem that is the object of YHWH's abomination.
In a word, Pro? 6:1-19 intends to compare an economic problem to a human
relationship problem, concluding that the latter is far more critical than the former, since the
125
Van Leeuwen, NIB, 5:78.
Longman avows that v. 15 is the primary point of vv. 12-19, yet I am in disagreement with
him given that the concept of irrevocability in v. 15 is advanced in vv. 16-19. Longman, Proverbs, 173.
244
sins of breaking human relationship will be judged irrevocably by YHWH who hates that
kind of character and actions ensuing from it. This comparison between vv. 1-11 and vv. 1219 forms an analogous lens through which Prov 6:20-35 compares adultery with
prostitution/theft for the purpose of explaining the irrevocable fate of adultery in an emphatic
manner.
Adultery verses Prostitution/Theft
Prov 6:20-35 purports to warn against the danger of committing adultery. As
Fox states, this passage presents "a single and cohesive argument whose main point is the
inevitability of the adulterer's punishment."
1 97
For this purpose, this passage employs a set
of strategically designed arguments. First, vv. 20-23 introduce the passage as it commands
the audience to keep the words ofthe speaker. The expressions "??? and ?3?7 retrospectively
connect with Prov 3:3 and prospectively with Prov 7:3, also thematically linking with Deut
6:1-9. It seems quite suggestive that Deuteronomic language is intensively used here by
putting together the language ofthe father's teaching and the language of binding.128 This
smoothly introduces the topics of adultery and theft, as they respectively relates to the Ten
Commandments.
Second, v. 24 begins a new subsection, w. 24-35, whose subject is the danger
of committing adultery. The topic v. 24 introduces is twofold: first, an evil woman (in ???)
127
128
Fox, Proverbs 1-9, 237.
For further discussion on the Deuteronomic nuances here, see Maier, "Conflicting
245
and second, the smoothened tongue of the Strange Woman (HHp]). SH ??? at first sight
seems to introduce a new element, and the meaning of G?"?3 is ambiguous. These two terms
come to be clearly identified with another man's wife (UTN G???) in v. 26. ?G?G? ??? in v.
29 finalizes the clarification process, calling 17? ?f? and ?*?33 as "your neighbor's wife."
Third, at the heart of interpretation of this passage is how to translate v. 26.
"nan mp1 tfs3 utk ???? orò -d3~iîj miî nra'x-im ? 26
t
t?t :
??
? ¦¦ :
? t
- ·
-
t
t ¦
- :
Literally, v. 26a is "for on behalf of a prostitute, unto a loaf of bread." As Waltke notes, there
are two options. The first is to render v. 26a as indicating that one is reduced to a loaf of
bread because of a prostitute, equating this prostitute with the wife of a man in v. 26b.
However, many scholars recently present another possibility regarding the meaning of this
verse. Waltke, Toy, Fox, Pemberton, and Van Leeuwen posit that the point of v. 26 is to
make a contrast between sleeping with a prostitute and one with another man's wife.
129
Fox
particularly avers that "fIl could be rendered as "in exchange for" and "IiJ as "as much
as."
130
If this is acceptable, v. 26 will be translated: "for a prostitute costs a loaf of bread, but
the wife of a man hunts for a precious life." Then the point of v. 26 is to compare the price of
adultery and that of prostitution, thus noting the difference that adultery's price is death while
prostitution only requires a loaf of bread. In this very sense, Longman writes that "the
Attractions," 95; Murphy, Proverbs, 38-39; Van Leeuwen, NIB, 5:80.
129
Fox, Proverbs 1-9, 23 1-32; Pemberton, "The Rhetoric of the Father (dissertation)," 241-
42; Toy, Proverbs, 136-38; Van Leeuwen, NIB, 5:80; Waltke, Proverbs 1-15, 354-55.
246
consequences of sleeping with a married woman are much larger than sleeping with a
prostitute."
131
Pemberton is also in agreement: "the point of the comparison is not to
condone prostitution, but to assert the higher price exacted by adultery."
132
To bring this light into the context of vv. 26-35 is important, since another
issue gets involved in comparison to the price of adultery: in vv. 30-31, the price of theft is
compared with that of adultery. Verses 30-31 state that if one attempts to steal in order to fill
himself (11033 KpQ?) he will be put to shame and be responsible for financial recompenses;
yet, if one commits adultery, it will destroy himself (??33_ G??f?). Therefore, it is evident
that the overall message of vv. 26-35 is to show that the price of committing adultery is so
high and that nothing else, such as prostitution and theft, can be compared to it. A lens of
comparison is at work in order to prove this point.
Fourth, both vv. 27-29 and vv. 32-35 delve into the irrevocable fate of
committing adultery. On the one hand, vv. 27-29 describe the inevitability of the bad result of
adultery with a metaphor of fire. Longman finds the euphemistic uses of p^n and 73?
symbolically referring to the man's genitals.
133
If this is acceptable, vv. 27-29 are to be
understood as vividly descriptive of the result of adultery. Verse 29 clearly states that anyone
Fox, Proverbs 1-9, 232.
Longman, Proverbs.
132
133
24:3; Isa 6:2; 7:20.
Pemberton, "The Rhetoric of the Father (dissertation)," 242.
Longman, Proverbs, 179. Longman cites the following texts: Exod 4:25; Judg 3:24; 1 Sam
247
who goes into another man's wife will not go unpunished. Overall, vv. 27-29 present the
inevitability of bad result caused by adultery. On the other hand, vv. 32-35 more squarely
concern the result of adultery: it kills oneself and is irrevocable. Verse 32 states that adultery
brings a deathly result (fatality); v. 33 adds that the shame caused by adultery will not be
wiped off (irrevocability). Furthermore, vv. 34-35 posit that the husband of the woman
involved in adultery will not forgive, whatever is offered to him as a means of pacification of
his fury. Quite possibly, death image is pictured in vv. 34-35, although not literally
mentioned. In this regard, H. G. Peels suggests that Dj?3 QT (the day of vengeance) in v. 34b
refers not only to the husband's passion on revenging himself upon the adulterer but also to
the legal context, "the day on which the husband makes the case public after which the
community," with the purpose of executing the sentence.134 Longman also thinks that death
penalty is implied in vv. 34-35.135 In a word, vv. 32-35 advance the bad result ofadultery
explained in vv. 27-29, by specifying that the result is fatal and irrevocable.
In sum, Prov 6:20-35 employs a lens that compares the price of adultery to
that of prostitution and theft, in order to show the irrevocability of the end of adultery, which
is death.
Hendrik G. L. Peels, "Passion or Justice? The Interpretation of B6YOM NÄQAM in
Proverbs VI 34," VTAA (1994): 270-74.
135
Longman, Proverbs, 181. For the view that vv. 34-35 does not imply death penalty, see
Whybray, Proverbs, 102.
248
The Comparative Lens in Proverbs 6
With the preceding observations, let us attempt to interpret Proverbs 6 as a
whole. There are plenty of lexical and thematic links that connects vv. 1-19 and vv. 20-35 as
previously noted. More important are the functions of the comparative lenses at work in both
passages. In vv. 1-19, a comparative lens purports to compare an economic problem (vv. 11 1) to a human relationship problem (w. 12-19), concluding that the latter is much severer
than the former, since the former can be prepared for while the latter cannot. This
comparative lens is brought into the next passage, vv. 20-35, where two other comparisons
are made: adultery versus prostitution (v. 26) and adultery versus theft (w. 30-31). The point
remains the same: the adultery's price is much higher and irrevocable, resulting in death. The
thematic advancement that develops from vv. 1-19 toward vv. 20-35 is explained as follow:
economic lack cannot be compared to a human relationship crisis. In vv. 1-19, surety and
food preparation are compared to evil man's stirring up dissension among brothers.
Economic lack can be expected and be handled in advance if appropriate actions are taken in
a proper time, whereas breaking up human relationship cannot be prepared for and thus
always turns out to be irrevocable.
In vv. 20-35, the same interpretive insight is found
even in an advanced way. Economic problems, such as prostitution and theft, require a high
price, yet do not necessarily become perennial if actions are taken in a proper time, i.e., if
payment or recompense is adequately made. Yet, breaking up human relationships,
Fox thinks that vv. 12-15 are "a warning to avoid him [the worthless man] and the danger
he presents" but not "a warning to avoid being this sort of person." Conversely, my argument is that vv. 12-19
warn the audience against becoming this kind of person, which in vv. 20-35 extend to the warning against an
adulterous relationship with the Strange Woman that rips apart a marital relationship. Fox, Proverbs 1-9, 222.
249
exemplified by adultery, is quite different, since the husband will not accept any suggestion
for compensation yet will bring the case to public in the day of vengeance, since the adulterer
has broken his most valued human relationship, that is, his marital relationship. The price of
adultery is death and is therefore irrevocable. Accordingly, it is obvious that the comparison
between revocable economic problems (vv. 1-11) and irrevocable human relationship
problem (vv. 12-19) is placed with an intention to make an interpretive way for another set of
comparisons between revocable price for prostitution/theft and irrevocable one for adultery
(vv. 20-35). The conclusive point of Proverbs 6 in its entirety lies in vv. 20-35, in terms of
the fatal result of adultery with the Strange Woman. In sum, all issues in vv. 1-19 and
compared issues (prostitution and then) are used to strengthen the speaker's warning against
the fatal and irrevocable danger of the Strange Woman.
Proverbs 6 in the Context of Proverbs 4-7
Some observation should be made in terms of how Proverbs 6 functions in the
context of Proverbs 4-7. First, retrospectively, the ambiguity of the Strange Woman's
identity becomes clear in Proverbs 6, as it is identified with another man's wife in v. 26 and v.
31.
137
This makes good sense for the comparison between a man's wife and the Strange
Woman in Proverbs 5. Second, prospectively, the ambiguity residing in the smooth tongue of
the Strange Woman has not been clarified; it is mentioned in v. 26b yet does not develop
further in vv. 27-35. This theme of smooth tongue will be a primary theme in Proverbs 7
Pemberton also posits that in Proverbs 6 the identity of the Strange Woman becomes less
ambiguous in comparison to its description in Proverb 5, yet on a different ground that the metaphorical
250
where it will be clarified eventually. Part of the ambiguity regarding the Strange Woman is
clarified yet another part remains unclear. Third, prospectively, 21P-IOn (the one who lacks
sense) in v. 26 and v. 3 1 will connect with Prov 7:7 and Prov 9:4, 16. In Proverbs 6, it
indicates a person that commits improper sexual relationship with another man's wife. In
Proverbs 7, it serves the same meaning with further implications on the deceptiveness of the
Strange Woman; in Proverbs 9, it indicates the one who lacks sense but is given another
chance to choose between wisdom and folly. Fourth, and most importantly, the thematic flow
in Proverbs 5-6 is as follows: the deceptiveness of the Strange Woman (Prov 5:1-6); the
attractiveness of one's own wife that supersedes that of the Strange Woman (Prov 5:7-23);
the deathly and irrevocable result of having a relationship with the Strange Woman (Proverbs
6). Proverbs 6 functions to strengthen the claim of Proverbs 5 that the wife's attraction
exceeds that of the Strange Woman, by further adding that an improper relationship with the
Strange Woman, who is in fact another man's wife, leads to an irrevocable ending, namely,
death. Having read Proverbs 5-6, the audience is now expected to reject the Strange Woman
for two reasons: she is comparatively less attractive than one's own wife (Proverbs 5) and is
deathly dangerous (Proverbs 6). Yet, Proverbs 7 will overturn and even invalidate all these
arguments by way of explaining the Strange Woman's deceptiveness.
Relationship of Proverbs 6 with Proverbs 1-3
It is also of good help to consider the relationship of Proverbs 6 with Proverbs
1-3. First, as Skehan notes, it is quite legitimate to see Prov 6:20-35 as an elaboration of Prov
elements in Proverbs 6 becomes less strong. Pemberton, "The Rhetoric of the Father (dissertation)," 238.
251
2:16-19, since Prov 6:20-35 develops the theme of the Strange Woman.138 In particular,
Prov 6:24 clearly refers back to Prov 2:16 both linguistically (rP"p3) and thematically
(saving from a bad woman and her deceptiveness). Washington also observes that this
similarity is extended to Prov 7:5.
139
Second, the irrevocability of the wicked man and of
adultery evidently connect with Prov 1 :20-33 where Lady Wisdom declares that she will not
be found even if the simple attempt to find her given that they have rejected her (Prov 1 :28).
There is no more chance once Lady Wisdom is rejected. This irrevocability is presented
again in Proverbs 6. In sum, Proverbs 6 is filled with thematic developments from Proverbs
1-3, which adds support to the conclusion of our study of Prov 1:8-3:35.
Analysis of Communicative Context
The communicative strategy of Proverbs 6 is quite distinctive in the context of
Proverbs 1-9, as it employs a set of literary sections that at first seems interruptive (vv. 1-5;
vv. 1-11; vv. 12-15; vv. 16-19). Yet, as noted above, Prov 6:1-19 is purposefully placed in
order to strengthen the argument of Prov 6:20-35 that warns against the danger of committing
adultery with the Strange Woman. The result of doing so will be fatal and irrevocable.
Pemberton's notion that the father's warning in vv. 20-35 "exclusively and extensively
employs the emotion of fear" nicely expresses the intention of Proverbs 6, which aims at
Skehan, "Seven Columns," 196-97.
Washington, "The Strange Woman ('sh zrh/nkryh) of Proverbs 1-9," 228.
252
turning the attention of the audience way from the Strange Woman.
Consideration of the
relationship of Proverbs 6 with Proverbs 4-5 lets us further note that the primary goal of
Proverbs 6 is to support and strengthen the claim of Proverbs 5, the superseding
attractiveness of the wife over the Strange Woman. The deathly result of adultery explained
in Proverbs 6 seems persuasive enough to have the audience reject the Strange Woman.
Therefore, the illocutionaryforce is to add support to the claim of Proverbs 5 by teaching the
irrevocable, fatal result of committing adultery with the Strange Woman, who is in fact
another man's wife. The perlocutionary intention is that the audience should be more alert to
the critical danger of the Strange Woman and turnfar away from her.
Summary
The identity issue in Proverbs 6 remains the same as Prov 4:10-5:23. The most
important issue in Proverbs 6 is that it combines two different literary sections, vv. 1-19 and
vv. 20-35, so as to continue to warn against the danger of the Strange Woman. Verses 1-19
set a preparatory step for the interpretation of vv. 20-35, by way of establishing a
comparative lens that puts economic/revocable problems versus human
relationship/irrevocable problems. This comparative lens is appropriated in vv. 20-35, where
two comparisons are made: adultery versus prostitution (v. 26) and adultery versus theft (vv.
30-31). The point remains the same: the adultery's price is much higher and irrevocable,
resulting in death. Therefore, the main purpose of Proverbs 6 is to argue that the result of
committing adultery with another man's wife is fatal and irrevocable. In a word, Proverbs 6
Pemberton, "The Rhetoric of the Father (dissertation)," 251.
253
commands the audience not to have a relationship with the Strange Woman. Building upon
the argument of Proverbs 5 that emphasizes the superseding attractiveness of one's own wife,
Proverbs 6 further develops the reason for rejecting the temptation of the Strange Woman by
adding the fatal, irrevocable result of having a relationship with her. Overall, the arguments
of Proverbs 5-6 thus far seem successful for persuading the audience to turn away from the
Strange Woman. Nonetheless, as we will see shortly, this persuasiveness of the speaker will
be overturned and invalidated in Proverbs 7, where the deceptiveness of the Strange Woman
is markedly described and appears attractive enough to mislead the audience into the wrong
path.
It is significant to note the hermeneutical tenet of Proverbs 6. Together with
Proverbs 5, the argument of Proverbs 6 strongly supports the hermeneutical lens established
in Prov 1 :8-3:35, in the sense that all of these texts support the deed-consequence nexus. In
other words, if one attempts to make a right decision—choose the right choice (Wisdom in
Prov 1 :8-3:35 and the enjoyment of one's own wife in Proverbs 5-6), one will be able to do
so and will receive blessings. Good decisions always lead to good results. This hermeneutical
tenet, however, will be severely tested and questioned in Proverbs 7 by the fatal
deceptiveness of the Strange Woman. To that end, we now turn to Proverbs 7.
Proverbs 7
The primary feature of Proverbs 7 is its detailed description of the Strange
Woman and her attempt to take hold of the young man. More precisely, the emphasis of
Proverbs 7 is placed upon the fatal deceptiveness of the Strange Woman. In general, scholars
254
have paid attention to the fact that Proverbs 7 is another elaboration of Pro? 2:16-19, along
with Prov 5:1 5-20 and Prov 6:20-35.
As previously noted, Aletti and Yee have observed
the similar enticement languages played between the descriptions of wisdom/one's own wife
and those of the Strange Woman. We have followed this insight and have observed that the
enticement language has shown in Proverbs 5 the superseding attractiveness of one's own
wife over that of the Strange Woman. This enticement language comes back to the fore in
Proverbs 7 as the speaker delves into the actions and the speech of the Strange Woman. In
this sense, S. C. Jones rightly asks a significant question: why does the speaker "imbue the
Strange Woman with such eroticism? If the son misunderstands, then the consequences will
be fatal."
142
His answer to this question is that the son soon will be equipped to deal with the
enticement, since the teachings of the speaker have prepared the audience for the fight
against the Strange Woman.
Nonetheless, Jones' view is unacceptable, since the text has
not taught how to distinguish between the Strange Woman and the right woman (one's own
wife). In my view, the teaching of Proverbs 7 is straightforward in that the speaker plainly
aims at revealing the deceptiveness of the speech of the Strange Woman and, more
specifically, her enticement language. No answer or clue is provided in terms of how to
escape from her deceptiveness, except the advice that one should not go toward her way (v.
Abbuhl, "Proverbs Chapter 2," 200; Skehan, "Seven Columns," 196-97; Waltke, Proverbs
1-15, 366. Skehan divides Prov 6:19-7:27 into two sections in a somewhat peculiar way: Prov 6:20-7:6 and
Prov 7:7-27.
142
Scott C. Jones, "Wisdom's Pedagogy: A Comparison of Proverbs VII and 4Ql 84," VT53>
(2003): 71.
143 Ibid., 71.
255
25). Yet, how can one know whether it is the way of the Strange Woman or the way of
Wisdom? Proverbs 7 does not intend to answer this question. Rather, the point of Proverbs 7
consists in how the theme of the Strange Woman's deceptiveness serves in connection with .
the arguments of Proverbs 5-6 and in particular with Proverbs 8-9. Therefore, my analysis of
Proverbs 7 will be focused upon the deceptive nature of the Strange Woman and upon how it
serves the thematic flow of Proverbs 5-9.
Translation and Textual Notes
1 My son, keep my words and store up my commandments with you;
2 keep my commandments and live, and my teaching as the apple of your eye;
3 bind them on your fingers; write them on the tablet of your heart.
4 Say to wisdom, "You are my sister," and call understanding an intimate friend,
5 to keep you from the strange woman, from the alien woman who smoothes her words.
6 For at the window of my house I have looked out through my lattice,
7 and I have seen among the simple, I have perceived among the sons, a young man
lacking sense,
8 passing along the street near her corner, taking strides toward her house
9 in the twilight, in the evening of the day, in the middle of night and darkness.
10 And behold, the woman, to meet him, in the garb of a prostitute, with the intent hidden,
1 ' She is loud and defiant; her feet do not stay in her house;
12 a foot in the street, a foot in the squares, and she lies in wait beside every corner.
13 She grabs him and kisses him, she hardens her face and says to him,
14 "I have fellowship offerings, and today I pay back my vows;
144
Verses 7-16 of the LXX present a number of free-styled paraphrasing of the MT. Fox
explains that the LXX translator deliberately re-described the scene. The storyteller in the LXX is the Strange
Woman, not the father as in the MT. For example, see the third feminine singular suffixes in vv. 6a, 6d, and 7c.
Fox, Proverbs 1-9, 403; Waltke, Proverbs 1-15, 362.
145
Literally, "and guarded of heart." See discussions below.
146
Longman suggests that DlJS should be translated as "a foot," since it can mean either
"now" or "a foot." His intention is to see the link with the strange woman's feet in v. 11. Longman, Proverbs,
184. Cf. Fox, Proverbs 1-9, 245.
256
15 Therefore, I have come out to meet you, to seek your face, and I have found you.
16 1 have spread my couch with coverings, colored stuff from Egyptian linen;
17 1 have perfumed my bed with myrrh, aloes, and cinnamon.
18 Come, let us drink our fill with making love until morning; let us enjoy each other with
1 Aft
love.
19 For the man is not at home; he has gone on a journey afar;
20 he took a bag of silver in his hand; at full moon he will come home."
21 With her immense teaching she turned him aside; with the smoothness of her lips she
routed him.
22 Suddenly150 he follows her, as an ox goes to the slaughter, or as an anklet to the
instruction of a fool,
23 until an arrow pierces its liver; as a bird rushes into a snare; he does not know that he will
pay with his life.
24 Therefore, O sons, listen to me, and pay attention to the words of my mouth.
25 Do not let your heart turn aside to her ways; do not stray into her paths,
26 for many a victim she has laid low, and all those killed by her are her slain are a mighty
throng.
27 Her house is the way to Sheol, going down to the chambers of death.
Identification of Speaker and Audience
The ambiguous identity of the speaker, first established in Proverbs 4, has
remained so thus far, which includes the voice of the father and that of the grandfather.
147
148
153
Literally, "fellowship offerings are upon me."
ninan is a hapax legomenon. It is rendered as mtfní:;"« 0 have spread) in the LXX, the
Vorlage of which could be "????. Fox attributes this to the LXX scribe's attempt to parallel this hapax to TTO-I
(I have spread) in v. 16a. Fox, Proverbs 1-9, 406.
149
Literally, "not in his house."
The MT's DNnD (suddenly) is changed as j^^as^-Ccajoled; with silliness) in the LXX.
It is likely that the LXX translator confused DNnD with D-INnD.
The LXX has ^ ecwo *=£>= «&- 6wceK=i e^n*e»n(as a dog to bonds, or as a hart),
while the MT presents "tin ??.??t^? 0?jj?i (as in an ankle chain being led to the discipline of a fool). The text
is uncertain.
Cf. Prov 5:7; 8:32.
257
This ambiguity provides authority for the teachings in Proverbs 4-6. Yet, this authority will
face an important challenge in Proverbs 7, as discussed below. The identity of the audience
still remains ambiguous, including the father, the son of the father, and the indefinite group
of sons. In Proverbs 7, a couple of verses are important with regard to the identity issue. First,
v. 7 mentions both D^NJ-IE and D^a.
t
:
· t
ab-ion ivi oOaa nrax D^nan ?-??? 7
_
_.
-t-
T-T
t
:
-
? " t
Verse 7 shows that the young man ("li?5) who goes astray in vv. 10-20 belongs to the simple
(D^NriS) and sons (D^Il). These two terms are not actual addressees, yet rather are in
connection with previous passages where they respectively function as addressees. "The
simple" (D^Nna) is the audience of Prov 1 :20-33.
"Sons" (0"^Zl) serves as part of the
ambiguous identity of the audience in Proverbs 4-7, appearing in Prov 4:1; 5:7; 7:24; 8:32.
Specifically, as noted before, "sons" (D^Il) comes with a nuance of diachronically
democratized audience, which includes the father as well as the son of the father. Therefore,
it is quite probable that the combination of these two terms functions to pinpoint the entire
audience of Proverbs 1-9. Prov 7:7 is the first place where these two are used together
153
Scholars in favor of feministic readings of Proverbs 7 usually interpret the speaker as a
mother. For examples, see Alice Ogden Bellis, "The Gender and Motives of the Wisdom Teacher in Proverbs
7," BBR 6 (1996): 15-22; Camp, "What's So Strange About the Strange Woman?" 17-31; Mieke Heijerman,
"Who Would Blame Her? The 'Strange' Woman of Proverbs 7," in Reflections on Theology and Gender (ed.
Fokkelien van Dijk Hemmes and Athalya Brenner; Kampen: Kok Pharos, 1994), 21-31; Herbert R. Marbury,
"The Strange Woman in Persian Period: A Reading of Proverbs 7," in Approaching Yehud: New Approaches to
the Study ofthe Persian Period (SemeiaSt 50; ed. Jon L. Berquist; Atlanta: Society of Biblical Literature,
2007), 167-82; Newsom, "Woman and the Discourse," 142-60; Kathleen M. O'Connor, The Wisdom Literature
(The Message of Biblical Spirituality 5; Wilmington: Michael Glazier, 1988), 61-63.
258
pointing to the same audience. Therefore, it is important to keep this combination in mind as
we move to the next passages, particularly Proverbs 8 where further expanding, or
democratization, comes to take place.
Second, "sons" (D^Zl) appears as the audience in v. 24.
"•a-naiò wtfpm "^-wotf d·»» nnjn 24
As explained in the interpretation of Pro? 5:7, the first colon of v. 24 is identical with Prov
5:7 and 8:32, attempting to obtain the attention of the audience. The real point comes in the
second colon: "pay attention to the words of my mouth." In Proverbs 7, "the words of my
mouth" obviously refers to the speaker's warning against the deceptiveness of the Strange
Woman. Therefore, the meaning of v. 24 is to have the audience keep heeding the speaker's
message. At the same time, quite similarly to Prov 5:7, v. 24 temporarily removes the
ambiguity of the audience's identity to show that the audience here is the indefinite,
diachronically democratized group of sons. Then, vv. 25-27 return to regard the audience as
singular. What is intended in v. 24 in calling the audience "sons?" As seen in the analysis of
Prov 5:7, this use of D^Il purports to state that the audience of this teaching is not limited to
a particular son of the father but is inclusive of a more general audience. Even though the
ambiguity of the audience's identity already includes the "sons," v. 24 intentionally specifies
that the teaching in Proverbs 7 is designed for the general audience, not limited to a particular
son. Yet, the ambiguity returns in vv. 25-27, anticipating the actual clarification process of
the identity of the audience for Lady Wisdom's first person speech in Proverbs 8. The role of
Waltke notes that "the simple" refers back to Prov 1:20. Waltke, Proverbs 1-15, 286.
259
clarification is given to the speaker of Proverbs 8, Lady Wisdom, not to the speaker of
Proverbs 4-7, the father/grandfather. Overall, Prov 7:24 provides a glimpse or a preview of
what is coming in Proverbs 8.
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
The content of Proverbs 7 is thematically and structurally coherent. As
Murphy clearly notes, its structure consists of three sections: introduction (vv. 1-5), body (vv.
6-23), and conclusion (vv. 24-27).
All three steps coherently draw attention to the danger
and deceptiveness of the Strange Woman. Verses 1-5 bring up the topic; vv. 6-23 describe
the danger and deceptiveness of the Strange Woman; and vv. 24-27 wrap up the teachings
with summary and implications of the topic. In particular, as explained below in detail, the
theme of deceptiveness plays a crucial role in vv. 10-20, as it primarily contributes to the
construal of the message of Proverbs 7. It is this thematic network that most conspicuously
interweaves the chapter into a literary unified whole. Therefore, we now turn to this thematic
analysis.
Murphy, Proverbs, 42. Cf. Waltke, Proverbs 1-15, 366-67.
260
Thematic Progression
One's Own Wife versus the Strange Woman
The first five verses, Prov 7:1-5, function to prepare for the actual teaching in
vv. 6-27. For this purpose, the speaker once again recommends the audience to keep his
words. The language of binding/writing appears in v. 3 (???/3?3), which connects with
Prov 3:3 and partly with Prov 6:22 (only the language of binding). Of more significance is
that v. 4 introduces the relationship of wisdom/understanding at the personification level
(riQpn/nra). Thus far, the enticement language in Proverbs 5-6 does not literarily relate to
Lady Wisdom, but rather to one's own wife, specifically in Prov 5:15-20 and Prov 6:20-35.
The last place where Lady Wisdom's attraction and value are mentioned was Prov 4:4b-9.
The relationship between the right kind of woman and the wrong woman has been
developing as the following table shows.
Table 5: Right and Wrong Choices in Proverbs 4-7
The Right Choice
Lady Wisdom
The Wrong Choice
Proverbs 4
Proverbs 5
One's Own Wife
Strange Woman(ambiguous)
Strange Woman
(clarified as another man's wife)
Strange Woman (another man's wife)
Proverbs 6
Proverbs 7
Lady Wisdom
After the enticement language was introduced in the descriptions of Lady
Wisdom in Proverbs 4, this mutual relationship between the two kinds of women has been a
bit unbalanced. In Proverbs 5, the right kind of woman is clearly pictured as one's own wife
and the wrong woman is explained quite ambiguously. In Proverbs 6, the Strange Woman's
identity becomes clear; yet the right kind of woman is not dealt with. It is in Proverbs 7 that a
261
precise picture between these two sorts of women is fully grasped. What the text intends to
establish is the relationship between Lady Wisdom and the Strange Woman. All descriptions
about one's own wife and the Strange Woman in Proverbs 4-6 are given to prepare for the
contrast between Lady Wisdom and the Strange Woman in Proverbs 7. In this regard, v. 4 is
of crucial importance, as it provides the anti-figure against the Strange Woman.
Kipn nrab inbvnx t?p? nnanb -\m 4
t? :
·
t
¦
-
t
:
t
-:
t
: t
-
?:
Lady Wisdom is mentioned in this verse. The meaning of "???? (my sister) has been debated.
Clifford, Longman, and Westenholz interpret it as "bride" in light of parallels in the Old
Testament as well as from the Ancient Near Eastern literature (KTU 1 . 1 8.1.24).
Conversely, Fox argues that "1J-IhN; may "express intimacy and affection without connoting
erotic attraction." In my view, the point of the verse is placed in "an egalitarian relationship
between the reader and wisdom," in agreement with Fox.
157
JHQ in the second colon
weakens the possibility of marital relationship with Lady Wisdom. More important than the
meaning of individual words is that, as Dell succinctly puts, v. 4 is "the only reference to
Wisdom in this instruction [Proverbs 7], and this is a vital verse presenting Wisdom as the
favoured alternative by the teacher before he launches into the moral tale."
158
In the same
vein, v. 5 must be seriously considered in terms of its relationship with Prov 2:16 as well as
Clifford, Proverbs, 87; Longman, Proverbs, 187; Joan G. Westenholz, "Love Lyrics from
the Ancient Near East," in Civilizations ofthe Ancient Near East (ed. Jack M. Sasson, et al.; New York:
Scribner's Sons, 1995), 4:2472-80. Cf. Ringgren, "Marriage Motif," 427.
Fox, Proverbs 1-9, 240-41.
262
with Proverbs 4-6. First, v. 5 states that Lady Wisdom will keep the audience from G?? ??'?
and G??33. In fact, the precise combination of these two words has never occurred since Prov
2:16. Second, the smoothness of the Strange Woman's words is mentioned with precisely the
same wording (??^?? ????).
??^?? G???? G?-03? ??? ?©?? ^faltrih 2:16
??^?? G???? ??330 ??? ???? ^nQu1? 7:5
It
Pt
-?: ?
t
VT-:
t · : t ·
tt
t - -
I :
t
? t -;
t ¦ : t ·
tt
t ¦ ¦¦
I : t
¦ - :
:
·
Prov 2:16 and Prov 7:5 are almost the same only with the difference in the first words
(^7^?7?]~|??7). Yet, given that the meanings of these first words are semantically very
close with each other (to save or keep), it is evident that Prov 2:16 and Prov 7:5 can be
viewed as the same both linguistically and thematically. Second, it should be noted that the
smoothness of the Strange Woman's words are not yet explained thus far, while the her
ambiguous identity has gradually been clarified in Proverbs 4-6 as she turns out to be another
man's wife. Therefore, what is left for clarification is the smoothness of her words, which is
the main subject of vv. 10-20, to be seen below. In sum, by introducing Lady Wisdom into
the context and reminding of the Strange Woman's ambiguity in Prov 2:16, Prov 7:4-5
makes the following verses (vv. 6-27) ready to give a fully-developed picture that contrasts
Lady Wisdom and the Strange Woman.
Dell, Book of Proverbs, 45. Cf. Tan, "Foreignness" ofthe Foreign Woman, 97.
263
Deceptiveness of the Strange Woman
It is my argument that Prov 7:6-23 primarily focuses upon the deceptiveness
of the Strange Woman's actions and, in particular, of her words, observed through the eyes of
the speaker. Verses 6-9 explain the background of the happening; vv. 10-13 describe her
actions and preparedness to deceive; vv. 14-20 quote her words; vv. 21-23 explain the fatal
result of giving way to her deceptive words.
Prov 7:6-9 sets up the preparatory background of the Strange Woman's trap.
First, the speaker says that he observed the incident through a window (]i*?n/33ÇJN). It is
quite intriguing to see O'Connell argue that the typical "woman and window type-scenes" in
the Old Testament indicates both sexual attraction and the deceptiveness inherent in it (Gen
26:8; Josh 2:15, 181, 21; Judg 5:28; 1 Sam 19:12; 2 Sam 6:16; 1 Chr 15:29; 1 Kgs 9:30, 32;
Prov 7:6).
159
If O'Connell's view is acceptable, it is possible that this window-type scene
gives a hint that the following verses would present something that is deceptive. Second, v. 7
reports that the primary actor in this scene is a young man (~IS73) and he is in fact D1TIDn (the
one who lacks sense). D7~"lpn literally refers to Prov 6:32, where it is the senseless person
who commits adultery and comes to face the irrevocable, fatal result. The lack of sense leads
the young man to this unrecoverable loss of life. Therefore, the literary context signifies that
what is coming in the following verses relates to the sin of adultery. Third, v. 8 also reminds
of Prov 2:18.
Robert H. O'Connell, "Proverbs 7:16-17: A Case of Fatal Deception in a "Woman and the
Window" Type-Scene," VT41 (1991): 236-37.
264
rprfcaro D^an-Sçi nrra rnçrbN pp? ^ 2: 1 8
Ti?^ ?1G?3 ^TTj ?33 1^n pitti? -ino 7:8
Though not exactly the same, these two verses have in common the theme ofthe Strange
Woman's house (?1G?3) and her way (H^atfE/m/l).160 Recalling Prov 2:18 would raise up
the fear of death (T))U) in Prov 7:8, yet it is to be fully described in Prov 7:24-27. Fourth, v. 9
states that the time was at sunset, which, according to Westenholz, might indicate the time
for making love.
The real actions of the Strange Woman are described in vv. 10-13. It is
important to note that almost everything of vv. 10-13 signifies the deceptiveness of the
Strange Woman. First, vv. 10-12 literally connect with and thereby distorts the image of
Lady Wisdom in Prov 1:20-21. The Strange Woman cries out (N"lp), makes noises (??G?),
and walks about in the street (fin) and in the public squares (ITDm), all of which are the
typical action of Lady Wisdom. The Strange Woman attempts to look like Lady Wisdom.
Second, she wears a garment of a prostitute (?3?? G?f) in order to deceive the young man
concerning her identity. The closest place that mentions prostitution is Prov 6:26, where the
price of adultery is compared to that ofprostitution. Given that the Strange Woman is in fact
another man's wife, as clarified in Proverbs 6 and will be once again made known in Prov
Fox, Longman, and Pemberton raise an objection to the view that the young man intends
to walk towards the Strange Woman's house, on the ground that this view invalidates the point ofthe passage
that he is being seduced and deceived by the Strange Woman. Fox, Proverbs 1-9, 242; Longman, Proverbs,
188; Pemberton, "The Rhetoric of the Father (dissertation)," 262.
The temporal setting for lovers in Sumerian love poems is also "at sunset or later."
Westenholz, "Love Lyrics from the Ancient Near East," 4:2474.
265
7:19-20, it is clear that the garment of a prostitute is actually a device of deception for
making the young man confused about her real identity. Third, she comes out with a guided
heart (27 G??3), which may indicate the deceptive nature of the woman's heart.
G. R.
Driver posits that "??3 can denote the meaning of "crafty," analogous to the semantic
development of from "to guard" to "crafty."
Her heart is filled with craftiness and very
probably with deceptiveness. Fourth, the Strange Woman hardens her face (G?33 ??^?). The
precise meaning of this phrase is debatable. Fox thinks that it means "to be devoid of proper
human sensibilities, such as the capacity for mercy, humility, and shame."
Yet, Garrett
argues that G?33 ???? means, deriving its meaning from Prov 21 :28-29, "to lie," and
concludes that "[the Strange Woman's] claim of prostituting herself for the sake of a vow (to
YHWH) is simply a maneuver meant to ease the conscience of the foolish young man."
Garrett's view is acceptable, it nicely strengthens the deceptiveness of the Strange Woman
that will be further pictured in the following verses. In vv. 10-13, the Strange Woman acts
just like Lady Wisdom, wears in a prostitute's garment, is equipped with a crafty heart, and
hardens her face in order to tell a lie. She is full of deceptiveness.
Clifford, Proverbs; Fox, Proverbs 1-9, 83; Murphy, Proverbs, 42.
163G. R. Driver, "Hebrew Notes," VT \ (1951): 250. Cf. HALOT2-JÌ8.
164
Fox, Proverbs 1-9, 245.
Duane A. Garrett, "Votive Prostitution Again: A Comparison of Proverbs 7:13-14 and
21:28-29," JBL 109 (1990): 681-82.
If
266
Next, in vv. 14-20, the Strange Woman comes to the fore and speaks in the
first person. Interpreting these verses involve a number of issues, all of which, in my view,
should be understood from the perspective of the Strange Woman's deceptiveness. Let us
deal with them one by one. First, how should the sacrifice in v. 14 be understood? Many
scholars, such as Boström, van der Toorn, McKane, and Scott, posit that the Strange Woman
avows that she has taken a vow for Aphrodite and has to fulfill it with a sexual
intercourse.
Waltke also speaks in a similar vein: "presuming her connection with the
Canaanite fertility cult, the communal meal would also have involved her need for a male
partner for sexual intercourse. ... The invitation to have sex with her was also an invitation to
participate in fertility religion."
According to this view, v. 14 needs to be interpreted in a
religious context. Yet, Fox rightly notes that the point of v. 14 is that the woman "baits her
trap with food, not religion."
Longman also affirms that the point of v. 14 does not lie in
whether the vow is religious activity involved in a sexual ritual.169 The most convincing is
Clifford's suggestion, as he proposes that v. 14 is part of the deceptive plan ofthe Strange
166„
Boström, Proverbiastudien, 106-7; McKane, Proverbs, 337-39; Scott, Proverbs, 17; Karel
van der Toorn, "Female Prostitution in Payment of Vows in Ancient Israel," JBL 108 (1989): 197-201. See also
John
Barclay Burns, "Proverbs 7,6-27 : Vignettes from the Cycle ofAstarte and Adonis," SJOT9 (1995)· 2036.
1 f\l
Waltke, Proverbs 1-15, 286.
168
Fox, Proverbs 1-9, 246.
169,
Longman, Proverbs, 190. Cf. Budin has recently suggested that the cultic prostitution
never existed in the Ancient Near East. Stephanie Lynn Budin, The Myth ofSacred Prostitution in Antiquity
(Cambridge: Cambridge University Press, 2008).
267
Woman.
170
His view is that the Strange Woman intentionally deceives the young person
with her words for the purpose of making him the object of the offering. The verb OFlO ¿>f) in
v. 14 can be interpreted as denoting either a future tense or a past tense. It is her intention,
while her meaning is "I will fulfill," to deceive the young person into understanding it as "I
have fulfilled." The young person thinks that the offering has already been killed, but the de
facto offering is the young person himself.
Second, the statement of the Strange Woman in v. 15 is in fact a purposeful
distortion of Lady Wisdom's remark in Prov 1 :28.
"1MKSTr ?'1?·) "onntf: mjjK x'bi "oaanp? t? 1:28
;|????? T?.? "1O^1? ^0NTj?1? TttW \3'bs 7:15
Three verbs are shared in these verses (?"??/~???/???), but their contents are remarkably
contrasting. In 1 :28, Lady Wisdom claims that no one will be able to find her, after having
rejected her. This is a statement of Lady Wisdom's absolute purity, which is also the reason
both why Lady Wisdom does not easily become available and why one should seek and hold
fast onto her. As for the Strange Woman, everything works in the opposite ways. Though she
is using the same vocabulary, what she means is downright different: she comes to call
people's attention and to seek them, indicating that she is always available. Moreover, she
attempts to find people. Here the deceptiveness comes again. At first glance, the words of the
Strange Woman sounds like those of Lady Wisdom. However, if closely observed, it is
evident that she misuses Lady Wisdom's remark for her own evil purpose.
Clifford, Proverbs, 88-89.
268
Third, concerning the bed items in vv. 16-17, O'Connell posits that the four
items the Strange Woman mentions (*pBN nintsn, "lb, D^PIK, "|1ö3j?) have a double
entendre: first, they serve as symbols for sensual enjoyment, yet, second, they also mean the
items used at the time of funeral, thus indicating the Strange Woman's "intention to prepare
him for burial." The latter point is supported by the uses of these items in consideration of 2
Chr 16:14; Matt 27:59; Mark 15:46; Luke 23:53; John 1 1:44b; 19:40; 20:7.171 Ifthis
interpretation is acceptable, the sexual attraction described Prov 7:16-17 is conceptually
deceptive. The outward sexual attractiveness is in fact identified with the impending danger
of death.
172
In a word, the speech of the Strange Woman in vv. 1 0- 1 4 is full of deceptive
devices. She attempts to deceive the young person into believing that the vow has been
fulfilled; that she speaks like Lady Wisdom; and her bed will bring a sensual satisfaction. Yet,
the reality is opposite: the vow has not been fulfilled since the young man will be the
offering; she is always available without any condition; and joining her bed will result in a
scene of funeral.
O'Connell, "Proverbs 7:16-17: A Case of Fatal Deception in a "Woman and the Window"
Type-Scene," 237-39.
172
Fox writes that the three spices (no, D-^p?, ]iü}p) symbolically indicate the sensuality of
the woman's body, in considering their use for descriptions ofthe girl's body in Song 4:14. Fox, Proverbs 1-9,
247. See also Longman, Proverbs, 190.
269
The climax of the Strange Woman's deceptiveness arrives in v. 18, where she
utters, "come, let's drink (m~l) deep of love (TT) till morning; let's enjoy ourselves with love
(?*2??)!"" Once again, this is an intentional alteration of Prov 5:19.174
Tan naran nnnnxa rurbaa tt tp irrnbm a-?p? ?t? 5:19
a'3??3 nowna Tpami? o-Ti ttj nab 7: 1 8
* t
?
tt~:*":
·¦
t :
• t t: t
!¦·. - :
t
? -
I -·
t : - : ¦
Iv
-
— -; — ;
-
¦ t ~:
? ?—
-.· : ¦
t :
In Prov 5:19, the speaker teaches, "let her breasts (Tl) drench (¡Til) you at all times, and be
intoxicated in her love (?'????) continually." Two words (G??/?'a??) are shared and a word
play upon love ("IiT) and breast (Tl) is at work.175 It is evident that the shared vocabulary
actually is in use for different purposes; on the one hand, in Prov 5:19, they purport to
corroborate sexual attraction by which to invite the audience to the enjoyment of one's own
wife. In Prov 7:18, however, they are put to seduce the young man to fall down and to
commit a mistake. The language of the Strange Woman in Prov 7:18, though it sounds like
the right woman, will do critical harm to the young man when it is accepted without caution.
The Strange Woman in Prov 7:18 intentionally appropriates the enticement language of Prov
5:19 in order to confuse the young person into believing that the satisfaction she provides
will be as good as one given by one's own wife. Furthermore, an imperative in v. 18, TlDb
Floor also views that vv. 14-17 build up the reasons why the young person should heed the
danger of the Strange Woman and that the peak arrives at her remarks in v. 18. Floor, "Poetic Fronting in a
Wisdom Poetry Text: The Information Structure of Proverbs 7," 44-47.
174
175
Fox, Proverbs 1-9, 248; Van Leeuwen, NIB, 5:85.
For a study of the metaphor of eating, drinking, and feasting in the historical and
theological contexts of the Old Testament, see Nathan MacDonald, Not Bread Alone: The Uses ofFood in the
270
(come), is reminiscent of Prov 1 : 1 1 in which it is employed by the wicked men to seduce the
son. In a word, Prov 7:18 aims at alluring the young person with clear intention to deceive
him.
Verses 19-20 finalize the first person speech ofthe Strange Woman, stating
that her husband went far away from home and will not come back until the full moon.
Concerning the meaning of these verses, Fox and Pemberton notice that the husband of the
Strange Woman is not said ofas "my husband" but "the man (UTNn)."176 This is clearly part
of the deceptiveness of the Strange Woman's words. Furthermore, it should be noted that vv.
19-20 attempt to invalidate the arguments of Proverbs 6 that the result of committing adultery
is fatal and irrevocable, as the Strange Woman says that the husband will not come back soon
and the adultery will not be uncovered. More specifically, the argument of Prov 6:34-35 that
the husband will not forgive the adulterer in the day of vengeance is distorted in Prov 7:19-20.
The danger that the husband will not relent is smoothened out by the Strange Woman's
speech, making a deceptive way into guaranteeing the safety of committing adultery. Fox
rightly notes that v. 20 reminds of Prov 6:34-35. 177 Yet, he does not further articulate the
possibility that her remark is a distortion ofthe uncompromising jealousy and fury ofthe
husband pictured in Prov 6:34-35. She, in fact, attempts to allure the young person into
Old Testament (Oxford: Oxford University Press, 2008).
Fox thinks that "his house" in v. 19 also emotionally suggests alienation, since it is called
"her house" in this passage. Pemberton agrees, as he thinks that "the man" in v. 19 "enables the woman to
distance the son from the illicit nature ofher proposal," as she "does not talk directly about her husband, but
about "the man" who needs to be avoided (Italics original)." Fox, Proverbs 1-9, 248; Pemberton, "The Rhetoric
of the Father (dissertation)," 266.
Fox, Proverbs 1-9, 248.
271
becoming assured of the safety of their wrong relationship. In a word, the words of the
Strange Woman in vv. 18-20 are also full of deceptiveness. She says that enjoyment of
making love with her will be as good as one with one's one wife and concludes that the
adultery will not be uncovered and the day of vengeance will not come. Verse 18 distorts the
argument of Proverbs 5 and vv. 19-20 invalidates that of Proverbs 6.
Verses 21-27 are again the teaching of the speaker. Verse 21 confirms that it
is the smooth words ofthe Strange Woman (G?G???? p1?!!) which leads the young person
astray. Verses 22-23 emphasize the assured deathly result using animal images. The fact that
the Strange Woman aims at the life of the young person (?1? itt?332), described in v. 23c,
directly relates to Prov 6:26 where it is said that the Strange Woman hunts for life. Verses
26-27 conclusively add that the final result is death. Verse 27 is evidently connected with
Prov 2:18.
rrribauQ d^xs-t^ki nrva mir1?« ?p? ? 2: 1 8
tv
: :
-
·
t
:
t
? t
t
t
nia^YTrr^K ??tt nrra bixrç ^-p 7:27
Prov 2:18 belongs to Prov 2:16-19 where the initial ambiguities of the Strange Woman's
identity and of her smooth words. It ambiguously states that her house leads to death and her
ways are for the dead. Prov 7:27, at the end of Proverbs 7 where her smooth words are
articulated, concludes that her house is the way of Sheol and leads to the chambers of
death.
178
Once trapped by the deceptiveness of the Strange Woman's words, the young
person will not be able to get away from it and will certainly experience the deathly result.
Zakovitch attempts to compare the Strange Woman in Proverb 7 to Jael in Judges 4. The
272
In sum, Prov 7:6-27 pays particular attention to the deceptiveness of the
Strange Woman's actions and speech. She attends to many previous passages where the
speaker attempts to describe the attractiveness of one's own wife and the fatal result of
committing adultery with another man's wife, and conclusively changes the themes in order
to disguise herself as attractive as one's own wife and to argue for the safety of committing
adultery.
Analysis of Communicative Context
It has been shown that the message of Proverbs 7 is to present the
deceptiveness of the Strange Woman's speech. In particular, the Strange Woman's speech
sounds like the teachings of Proverbs 1-6. This point is well observed by scholars such as
Aletti and Yee. Aletti says, "Woman adulterer talks like a real wife;" Yee posits, "for the
father, the greatest seduction to evil consists in inviting the foolish with the same words that
summon one to good."
179
Pemberton in the same vein notes, "the point of the contrast
between Wisdom and the woman is not merely to demonstrate the superiority of Wisdom
over the foreign woman. The individual. . .cannot easily tell them apart."
1 RO
Despite making
these appropriate observations, they do not further articulate the implication that is to follow.
The real question to be asked is, in my view, how one can avoid getting tempted by the
similarity lies in their invitation of offering refreshment and ensuing assassination of the one invited, von Yair
Zakovitch, "Sisseras Tod," ZAW93 (1981): 364-74.
179
180
Aletti, "Seduction et Parole," 135; Yee, "I Have Perfumed," 62.
Weeks, Instruction and Imagery, 82.
273
speech of the Strange Woman? In other words, how can one differentiate Lady Wisdom and
the Strange Woman?
To this question, Weeks answers that the instructions of Proverbs 1 -9 are
given for this purpose:
... the real point is that both Wisdom and the woman address their speeches to
the simple—that is, the uninstructed . . . and that protection against the woman
is afforded by heeding instruction.... It is the instructed who can recognize true
and perverted speech, and the contrast is thus associated with the strong
emphasis on instruction elsewhere in Proverbs 1-9. The teaching that the
father offers is presented as a way
of distinguishing right from wrong, the
181
beneficial from the dangerous.
Weeks' point may be supported by Prov 7:24-25 in which the speaker encourages the
audience to listen to his words and not to go the way of the Strange Woman. However,
Weeks' view is not viable for two reasons. First, Prov 7:24-25 does not intend to teach how
to know whether it is the Strange Woman or Lady Wisdom. It only says that one should
listen to the teaching of the speaker. Second, the main purpose of Proverbs 7 is to warn
against the deceptive nature of the Strange Woman. Since the goal of the teaching is to make
known the deceptiveness of her speech, it is not possible that the teaching at the same time
intends to disclose how to avoid it. In my view, the teaching of Proverbs 7 is double-sided:
first, it warns against the deceptiveness of the words of the Strange Woman. Second, this
deceptiveness effectively reverts the arguments of Proverbs 4-7, arguing that the Strange
Woman is as attractive as one's own wife and that having a relationship with her does not
entail fatal result. In other words, the Strange Woman in Proverbs 7 delivers a speech that
Ibid.
274
sounds just like the speaker (father/grandfather) of Proverbs 4-6 and thereby invalidates the
teachings therein. Therefore, the persuasiveness of the speaker in Proverbs 7 quite alarmingly
leads only to the conclusion that if the audience gets to understand this deceptiveness, they
will also realize that it is unrealistic to distinguish the Strange Woman from the right woman
or from Lady Wisdom.
Longman also thinks that "this chapter also reiterates what we saw in chap.5
[Proverbs 5], namely, that in matters of sexual fidelity the best defense is a strong
offense."
182
In the same, Fox states, "the assumption is that one who knows the
ramifications of his sin will avoid it."
183
Van Leeuwen also writes that the teaching of
Proverbs 7 is that "humans should avoid Folly and seek Wisdom instead."
184
Nonetheless,
these views are not acceptable, since the intent of Proverbs 7 is not to reiterate the danger of
the Strange Woman per se, but to bring to light how attractive and deceptive she is: her
attraction is as strong as Lady Wisdom's. I am in agreement with Clifford, as he says:
The book acknowledges another voice that resembles Wisdom's and uses the
same language of relationship. That voice belongs to another woman (or
group of men), and it promises fellowship and life. In the end, however, the
promises prove empty and even fatal. Whoever seeks wisdom must, therefore,
1 QC
discern whose voice is speaking, and must reject as well as choose.
Longman, Proverbs, 193.
Fox, Proverbs 1-9, 250.
Van Leeuwen, NIB, 5:86.
Clifford, Proverbs, 32-33.
275
Let me explain this from the perspective of the speaker's identity. The doublet voice—
inclusive of the father and the grandfather—that has been warning against the danger of the
Strange Woman reaches its peak in Proverbs 7, yet at the same time sees an unbeatable
challenge: the speech of the Strange Woman sounds similar to that of the speaker of Proverbs
4-6. It has been noted above that this ambiguity of the speaker's identity serves to strengthen
the authority of the instruction and encourages the relationship with Wisdom and discourages
the audience's association with the Strange Woman. This warning has been so effective and
has increased its persuasiveness from Proverbs 4 through Proverb 6. However, a scene of
reversal awaits the audience in Proverbs 7. Proverbs 7 presents the speech of the Strange
Woman as irresistibly attractive. More specifically, the Strange Woman talks just like the
speaker of Proverbs 4-7, yet with remarkable deceptiveness. This effectively reverts all the
arguments established by the speaker of Proverbs 4-6 thus far. Therefore, it should be noted
that the ambiguity of the identity of the speaker that has born the authority of persuasion is an
intentional strategy, as its authority abruptly fails in Proverbs 7. On the one hand, it
effectively persuades its audience to realize the amazing attractiveness and fatal
deceptiveness of the Strange Woman. On the other, precisely due to this effectiveness of
persuasion, it loses its persuasiveness in making the audience to choose Lady Wisdom, since
the audience has realized that the Strange Woman is as attractive as Lady Wisdom and that it
is hard and even impossible to distinguish the two. This is the interpretive paradox we ought
to read out of the textual world of Proverbs 7. Then, a crucial question legitimately follows:
how can we choose Wisdom? What makes us distinguish Wisdom from the Strange Woman?
276
Therefore, the illocutionaryforce of Proverbs 7 is two-fold: (1) to reveal an
epistemologica! difficulty in distinguishing between the Strange Woman and Lady Wisdom
by squarely picturing the deceptiveness of the Strange Woman's actions and speech, and (2)
thereby to invalidate the hermeneutical lens and the epistemological assumption taught in the
preceding passages. The perlocutionary intention is that the audience, having acknowledged
this epistemological difficulty, should ask a serious question regarding how to make the right
choice, namely, to differentiate Wisdom and the Strange Woman.
Summary
The speaker's identity in Proverbs 7 remains the same as in Proverbs 4-6. The
audience's identity remains the same as well. The speaker in Proverbs 7 moves the contrast
between one's own wife and the Strange Woman to another contrast between Lady Wisdom
and the Strange Woman. The ambiguous identity of the Strange Woman, which Proverbs 6
has clarified as another man's wife, is now further made clear by revealing her essential
feature: deceptiveness. Overall, the primary point of Proverbs 7 consists in its interpretive
paradox that its description of the Strange Woman loses its persuasiveness in making the
audience choose Lady Wisdom, precisely because its depiction of the attractiveness of the
Strange Woman is so powerful and persuasive that the audience cannot easily distinguish
between the two women. In a good number of cases, Proverbs 7 makes connections with
preceding passages to change or distort their interpretive messages. Most importantly, the
actions and the speech of the Strange Woman in Proverbs 7 invalidate the attractiveness of
one's own wife expressed in Proverbs 5 and the fatal result of committing adultery argued in
277
Proverbs 6. The Strange Woman talks just like the speaker of Proverbs 4-6
(father/grandfather). Therefore, it seems that the audience is now placed in an
epistemological impasse, namely, unable to distinguish the Strange Woman from Lady
Wisdom, since both of them look attractive and the Strange Woman's speeches/actions are so
deceptive. Having learned the teachings of Proverbs 7, the audience is supposed to ask this
question: what is the way to tell them apart? What are the distinctive features of Lady
Wisdom that help us to distinguish her from the Strange Woman? This is what Proverbs 8
intends to teach, which is what we will examine in the next chapter.
Putting together all these points, Proverbs 7 functions to question the
hermeneutical lens established in Prov 1:8-3:35 which supports the deed-consequence nexus.
Proverbs 5-6 have been also supportive of it as well, by arguing that one must make a right
choice (one's own wife) to receive blessings and happiness. Simply put, the deedconsequence next thus far has avowed that a right decision always entails a good result. In all
of these arguments, it is basically assumed that the decision-maker is able to discern right
from wrong. The epistemology of the hermeneutical lens of Prov 1:8-3:35, which Proverbs 56 are in agreement with, unswervingly endorses humanity's ability to make a right decision.
In sharp contrast to this hermeneutical, epistemological tenet, Proverbs 7 markedly presents
the powerful deceptiveness of the Strange Woman, resulting in a surprising thesis that it is
not easy to distinguish the right choice from the wrong choice. Proverbs 7 strategically
reverts the hermeneutical flow of preceding passages in order to clearly explain the
epistemological difficulty in discerning true wisdom. This role of Proverbs 7 makes a good
278
contribution to establishing the hermeneutical paradigm for interpreting the individual
proverbs in Proverbs 10-29 as articulated below.
Hermeneutical Paradigm
For the role of Proverbs 5-7, Fox mentions, "the teacher seeks to connect deed
with consequence deep in the son's mind, so that he not only knows the principle of reward
and punishments; hefeels it (italics original)."
I am in disagreement with Fox, since the
teaching of Proverbs 7 is actually in sharp contrast to that of Pro? 1 :8-3:3 5. In the latter, it is
clearly said that the deed-consequence system is at work without serious problems. The
hermeneutical lens defined in Prov 1:8-3:35 postulates that if one chooses the right way,
there will be no critical problems, insomuch as one chooses Wisdom, particularly in
association with one's relationship with YHWH. Nonetheless, Proverbs 4-7 at a more
advanced level teach that this deed-consequence nexus does not always work.
For this purpose, Proverbs 4-7 employ a strategically designed textual flow.
First, Proverbs 4 introduces the importance of obtaining/falling in love with Lady Wisdom
along with the enticement language. Proverbs 5-6 thereafter increasingly posit that one's own
wife must be chosen against the danger of the Strange Woman. Having read Proverbs 4-6,
the reader would conclude that one will choose one's own wife/Wisdom. Quite alarmingly,
Proverbs 7 reverts this thematic flow by powerfully describing the deceptive nature of the
Strange Woman.
Fox, Proverbs 1-9, 349.
279
The conclusive implication of Proverbs 4-7 is to affirm that it may be difficult
or even implausible to distinguish Wisdom from the Strange Woman, even when one
attempts to make a right decision. This point brings up an epistemological problem for the
hermeneutical lens that Proverbs 1-6 have established: when one tries to make a good choice,
he or she is unable to precisely know whether it is a good choice or bad one and whether the
choice will entail good results or bad ones. The only thing known to us is that we will face
deathly results when we make a wrong choice. In fact, this epistemological problem raised in
Proverbs 7 reflects on an epistemological paradox that we face in our real life situations,
which dismantles the hermeneutical paradigm firmly taught in Prov 1 :8-3:35 in association
with the deed-consequence system, because there are countless cases when we cannot be sure
whether we are making good decisions or not. All ofthese observations lead to a point that
the hermeneutical lens of Prov 1:8-3:35 needs to be changed and transformed into another
that can deal with the situations that Proverbs 7 describes.
Furthermore, this paradox presented by Proverbs 4-7 very likely corresponds
to the interpretive difficulties of Proverbs 10-29. As closely examined in chapter 1 of this
dissertation, Proverbs 10-29 are full of interpretive issues such as the loss of Sitz im Leben
and the issue of situationality of individual sayings. In other words, the necessary
information to understand how one can interpret and apply the sayings to our real life
situations is not fully provided in the text of Proverbs 10-29. This pack ofthe interpretive
difficulties of Proverbs 10-29, in my view, analogously corresponds to the epistemological
paradox of Proverbs 4-7. First, Proverbs 10-29 show that it is hard to interpret and apply the
individual sayings due to the lack of original settings, with an implication that the reader does
280
not have the information necessary to make the right decision. Second, quite similarly,
Proverbs 4-7 postulate that it is difficult to distinguish the right choice from the wrong one,
which indicates that the reader does not have the necessary hermeneutical tool for making the
right decision. If it is acceptable that Proverbs 1-9 function as an hermeneutical introduction
to Proverbs 10-29, this similarity between Proverbs 4-7 and Proverbs 10-29 in terms of
difficulty in making decisions should be seriously considered. This connectedness between
Proverbs 4-7 and Proverbs 10-29 appears to suggest that just as one may easily get lost and
fall into a trap ofthe Strange Woman in Proverbs 7, so one may easily go astray into the
wrong way in interpreting the proverbs in Proverbs 10-29. In this sense, Proverbs 7 seems to
have been placed intentionally—to explain the epistemological difficulty in making a
decision and thereby to connect with the interpretive problems in Proverbs 10-29.
Integration of the above points logically leads to the conclusion that Proverbs
4-7 strategically function to revise the hermeneutical lens explained in Prov 1:8-3:35 in such
a way that the lens becomes better equipped with the ability to deal with the interpretive
problems that reside in Proverbs 10-29. To put it another way, Proverbs 4-7 show that the
deed-consequence model of Prov 1 :8-3:35 should be advanced into the one that can help the
readers to ably deal with these interpretive problems of Proverbs 10-29. But the question of
how to do so remains unanswered. A pursuit ofthis answer will be the primary topic of our
research into Proverbs 8-9, which should help us know how to make the right choice.
281
Conclusion
The examination of Proverbs 4-7 thus far has shown that it has a thematic
flow that makes a strategic attempt to articulate the fatal deceptiveness of the Strange
Woman. The primary purpose of such thematic flow is to suggest an implication that Lady
Wisdom and the Strange Woman are not distinguishable with ease. In so doing, Proverbs 4-7
bring up an epistemological difficulty which seriously challenges the hermeneutical lens of
Prov 1:3-3:35 associated with the deed-consequence nexus.
Some of the important points can be summarized as follows. First, the
speaker's identity and the audience's identity become quite ambiguous from Prov 4:10
onward and remain so until the end of Proverbs 7. The speaker includes the father and the
grandfather; the audience includes the father, and the son of the father, and the indefinite
group of sons. This double-sidedness of the speaker is designed to bear more
authoritativeness in the teachings of Proverbs 4-6. Yet, this authority of the speaker comes to
break down in Proverbs 7 as the speaker's persuasiveness fails to work out, specifically due
to the enormous deceptiveness of the Strange Woman.
Second, a sort of democratization occurs in Prov 5:7 and 7:24, where the
ambiguity is temporarily removed so as to clarify who listens to the teaching. The
diachronically democratized audience is clearly pinpointed therein, which will further lead to
a synchronic democratization in Proverbs 8.
Third, Proverbs 4 utilizes the way motif in two ways. Prov 4:10-19 makes
sharp contrast between the right way and the wrong way, whereas Prov 4:20-27 allows for a
possibility of deviating from the right way. This theme of deviation functions to open the
282
door for the deceptive nature of the Strange Woman that begins in Proverbs 5 and reaches its
peak in Proverbs 7.
Fourth, the enticement language is heavily in use throughout Proverbs 4-7. In
Proverbs 4, Lady Wisdom is pictured as the one to be grasped. This enticement language
further develops in Proverbs 5 where the contrast between the Strange Woman and one's
own wife is established, with the conclusion that one's own wife is much more attractive and
one's relationship with her should be maintained. The enticement language does not appear
in Proverbs 6 yet comes back in Proverbs 7, where it is used in the first person speech of the
Strange Woman whose speech is deceptive and therefore sounds as attractive as Lady
Wisdom. This point leads to the implication that it is implausible to distinguish Lady
Wisdom from the Strange Woman.
Fifth, Proverbs 6 serves in two ways. On the one hand, it functions to
strengthen the argument of Proverbs 5 which articulates the attractiveness of one's own wife,
by stressing the assured fatal result of committing adultery. In particular, Proverbs 6 employs
a comparative lens, which works first in vv. 1-19, second in vv. 20-35, and finally in all of
Proverbs 6, in order to emphasize that the result of adultery is fatal and irrevocable; thus it
cannot be compared to other sins such as surety, laziness, prostitution, and theft. Learning the
teaching of Proverbs 6 is supposed to add a reason why one should choose one's own wife,
not the Strange Woman: never touch her, since she is deathly! On the other hand, this role of
Proverbs 6 fails and functions in an opposite way when Proverbs 7 comes to the fore. Once
the deceptiveness of the Strange Woman is revealed, the warning of Proverbs 6 comes to
283
work to darken the fatality of the Strange Woman in Proverbs 7: it is quite possible that you
are confused and come to touch her; then you will be dead as taught in Proverbs 6!
Sixth, the ambiguity of the Strange Woman is strategically at work throughout
Proverbs 5-7. In Proverbs 5, she remains ambiguous while her counterpart is clearly
identified as one's own wife. That her mouth speaks of smooth words is also ambiguous and
not further explained. In Proverbs 6, her identity becomes clarified as another man's wife,
while her smooth words remain ambiguous. In Proverbs 7, Lady Wisdom is appointed as the
counterpart to the Strange Woman in v. 4, thus showing that one's own wife described in
Proverbs 5 is in close relationship with Lady Wisdom in Proverbs 7. Furthermore, the
smoothness of her words comes to be the primary topic and is eventually clarified as fatal
deceptiveness. She speaks like the speaker of Proverbs 4-6 (the father/the grandfather) in
intentionally borrowing his language used for endorsing the attractiveness of Lady
Wisdom/one's own wife. Once the speaker of Proverbs 7 accomplishes the persuasion
process with regard to the deceptiveness of the Strange Woman, this persuasiveness comes to
fail since the audience becomes unable to discern her from Lady Wisdom, having realized
that she looks and acts just like Lady Wisdom.
Lastly, having considered all these points, it seems warranted to suggest that
the compositional shape and thematic development of Proverbs 4-7 present a textual
intention to revise or advance the hermeneutical lens found in Prov 1 :8-3:35, namely, the
deed-consequence nexus. Proverbs 4-7 specifically note that one cannot be assured of, in
making a decision, whether it is a good decision or a bad one, for the bad decision,
represented as the Strange Woman, just looks like a good one. In a word, Proverbs 4-7 teach
284
that the teaching of Prov 1 :8-3:35 does not always work due to the epistemological difficulty
in terms of how to discern the right decision from the wrong one. This epistemological
difficulty should be understood in its relationship with Proverbs 10-29 where the difficulty in
interpreting the proverbs is markedly present. These two sets of texts share a common
ground—the difficulty in making a right decision. In this regard, the message and placement
of Proverbs 4-7 seem to carry a particular editorial intention to connect with the interpretive
problems of the individual proverbs in Proverbs 10-29.
Hence, another step to solve this problem is necessary, in pursuit of how one
should distinguish Wisdom from the Strange Woman in order to ascertain that one makes a
right decision. To put it another way, an epistemologicalfoundation—how we should
perceive what we perceive—needs to be established for the construction of the hermeneutical
paradigm for Proverbs 10-29. That will be the primary subject of the next chapter ofthis
dissertation. As Waltke wisely puts, Proverbs 7 functions "as a janus," for it concludes
Proverbs 4-7 and simultaneously opens up a door for Proverbs 8-9. 187
Waltke, Proverbs 1-15, 286.
CHAPTER 6
PROVERBS 8-9: AN EPISTEMOLOGICA!, FRAMEWORK
WITH THEOLOGICAL SENSITIVITY
Seule donc la sagesse peut nous mener sûrement à Dieu.
J. N. Aletti
Proverbs 8 is full of critical issues and has been the subject of endless
academic discussions. Being selective in dealing with the issues, this chapter will limit itself
to an attempt to answer the question of how Proverbs 8 functions in the context of Proverbs
1-9, in particular, how it responds to Proverbs 7 which, as previously argued, draws on the
epistemological difficulty of distinguishing one's own wife from the Strange Woman. To put
it differently, this chapter delves into what Proverbs 8 suggests as an element of Lady
Wisdom which makes her distinguishable from the Strange Woman. For this purpose, it is
crucial to see how Proverbs 8 develops the themes pertaining to either Lady Wisdom or the
Strange Woman that have been explained in previous passages. My argument is two-fold.
First, the audience of Proverbs 8 is expanded to the whole of humanity, which means the
universal scope of wisdom's influence in terms of its availability and effectuality. Wisdom
can be effectively used for anything that exists in the universe. Second, Wisdom is found
only in its relationship with YHWH, which is indicative of its particularity in terms of its
religiosity. The usefulness of wisdom is dependent upon the fact that it belongs to the
'Aletti, "Seduction et Parole," 143.
285
286
religion of Israel. Outside of relationship with YHWH, wisdom cannot be found and is
useless. More specifically, YHWH' s ownership of the created world should be
acknowledged as a distinctive feature of Wisdom, as Wisdom's theological nature is situated
in YHWH' s activity of creation. This blend of universality in its scope and particularity in its
religious nature is suggested in Proverbs 8 as the way to differentiate Lady Wisdom from the
Strange Woman. This point will provide a crux for revising the hermeneutical lens of Prov
1 :3-3:35 and thereby finally establishing the hermeneutical paradigm that Proverbs 1-9
suggest.
Proverbs 9 is one of the well-known chapters in the Old Testament as it makes
a clear contrast between Lady Wisdom (vv. 1-6) and Lady Folly (vv. 13-18). These two
metaphorical figures invite people in the same language, but the consequences that they lead
to are quite different: Lady Wisdom leads to life whereas Lady Folly leads to death. In
addition to this contrast between the two figures, the existence of vv. 7-12 has been regarded
as problematic, since these verses do not appear to fit well with vv. 1-6 and vv. 13-18.
Our study here deals with Proverbs 9 primarily with the intent to examine how
Proverbs 9 serves to conclude Proverbs 1-9 and help to construct a hermeneutical framework
for the following texts, namely, Proverbs 10-29. 1 will argue that Proverbs 9 has a double-
duty. On the one hand, Proverbs 9 is retrospective as it summarizes the previous discussions
of Proverb 4-8 by utilizing two contrasting metaphorical figures, Lady Wisdom and Lady
Folly. On the other, Proverbs 9, particularly vv. 7-12, is prospective as it gives an idea of
how one should read and understand the individual proverbs in Proverbs 10-29.
287
Demarcation ofthe Text
It is quite clear that Proverbs 8 construes a unified literary section. First of all,
the speaker in Proverbs 8 is Lady Wisdom who speaks in the first person, which is
discontinuous with Proverbs 4-7 where the speaker is father/grandfather. Second, it opens up
a way towards Proverbs 9 where Lady Wisdom and Lady Folly are contrasted. While
Proverbs 8 focuses solely upon Lady Wisdom, Proverbs 9 draws attention to both Wisdom
and Folly. These two points clearly indicate that Proverbs 8 is designed to function as a janus
between Proverbs 7 and Proverbs 9: it intends to nullify the attraction of the Strange Woman
pictured in Proverbs 7 and to bring the textual argumentation to close right before Proverbs 9.
It is unquestionable that the literary position and content of Proverbs 8 mark it as a distinct
literary unit.
Proverbs 9 also construes a clear-cut literary unit, as it is distinct from
Proverbs 8 with the following observations: first, the first-person speech of Lady Wisdom in
Proverbs 8 is discontinued in Proverbs 9. Rather, the speeches of Lady Wisdom and Lady
Folly are quoted. Second, as will be explained, Proverbs 9 functions by summarizing the
previous passages and bridging Proverbs 1-9 and Proverbs 10-29. In a word, Proverbs 9
serves as a conclusion to Proverbs 1-9. Therefore, it seems warranted to say that Proverbs 9
should be dealt with as a separate literary unit.
288
Proverbs 8
Translation and Textual Notes
Does not wisdom call? Does not understanding raise her voice?
On top of the height beside the way, at the crossroads she takes her stand;
beside the gates in front of the town, at the entrance of the openings she cries aloud:
45 "To you, O men, I call, and my cry is to humanity.
2
You the simple ones, understand prudence; You the fools, understand sense.
1
6 Hear, for I will speak noble things, and the opening of my lips is upright,
7 for my mouth will utter truth; wickedness is an abomination to my lips.
8 All the words of my mouth are righteous; there is nothing twisted or crooked in them.
9 They are all straight to the one who understands, and right to those who find knowledge.
Take my instruction, not silver, knowledge rather than choice gold,
for wisdom is 5better than jewels; all that one may desire cannot compare with her.
12
I am wisdom; I dwell with prudence; I find knowledge and discretion.
The fear of the LORD is hating evil; pride and arrogance and the way of evil and
perverted speech I hate.
The LXX presents mfym^iox the MT's 13"OH. There are two opinions with regard to this
word. First, Waltke suggests that the MT's ir?n should be corrected as irpn, believing that ^oaoo^in the LXX
represents something other than ir?n which is already in use in the previous colon. The verb "pa in conjunction
with ab construes a Hebrew idiom "be intent on, be firmly resolved" and, if that is the case, the meaning ofthe
second colon would be "you fools, set your hearts on shrewdness." Contrary to this view, Fox avers that ^a is
closer to the meaning of ,p#*-a±3?- tnan ]?, therefore that the MT should be maintained. Fox, Proverbs 1-9, 40809; Waltke, Proverbs 1-15, 387.
3
As Fox notes, when the direct object of "pan "is an intellectual-spiritual faculty, the verb
means to acquire or possess its object in a perceptive, intelligent way (Italics original)." He translates ab ?G271
as "put some sense in your heart!" Fox, Proverbs 1-9, 268.
4
In v. 11, wisdom is called in the third person, which seems awkward in the context of Lady
Wisdom's first person speech. This led some scholars (Meinhold, Skehan, Waltke) to get rid of v. 1 1 as a later
interpolation. Murphy, Whybray, and Van Leeuwen also see it as an editorial addition. Meinhold, Sprüche,
1:137; Murphy, Proverbs, 50; Patrick W. Skehan, "Structures in Poems on Wisdom: Proverbs 8 and Sirach 24,"
CBQ 41 (1979): 368; Van Leeuwen, NIB, 5:88; Waltke, Proverbs 1-15, 388; Whybray, Proverbs, 123-24. Yet,
Fox thinks that this verse "works well as a proverb cited to support the preceding advice and to cap offthe first
section of Wisdom's speech." Clifford also thinks that v. 1 1 should not be deleted. Clifford, Proverbs, 92; Fox,
Proverbs 1-9, 217.
It can also be rendered as "I, Wisdom" appositionally.
Most commentators (Clifford, Fox, Skehan, Van Leeuwen, Whybray, and Waltke) see v. 13a
as an interpolation, interrupting v. 12 and v. 14 which purport to praise character of Lady Wisdom. Murphy,
289
14 I have counsel and sound wisdom; I have understanding; I have strength.
15 By me kings reign, and rulers decree what is right;
161 7 by me princes rule, and nobles
and all who judge justly.
8
I love those who love me, and those who seek me diligently will find me.
Riches and honor are with me, enduring wealth and righteousness.
19 My fruit is better than gold, even fine gold, and my yield than choice silver.
20 1 walk in the way of righteousness, in the paths ofjustice,
2122 bequeathing possessions
to those who12love me, and filling their treasuries.
11
23
YHWH begot me as the beginning of his way, before his deeds of old.
13
From of old I was formed, at the start, before the beginning of the land,
Whybray, and Van Leeuwen also see it as an editorial addition. Clifford, Proverbs, 92; Fox, Proverbs 1-9, 272;
Skehan, "Proverbs 8 and Sirach 24," 368; Van Leeuwen, NIB, 5:88; Waltke, Proverbs 1-15, 388-89; Whybray,
Proverbs, 124. Toy excises the entire verse as an addition. Toy, Proverbs, 164-65.
7
The LXX has ^^ iens^xo- c»- v««« Provocai- ^^(monarchs rule by me over the earth).
The Masoretic manuscripts represent two options: p"l3 and JHN. As Fox points out, Leningrad codex, Aleppo
codex, and most printed editions have the former. Hillel codex and some other editions support the latter. Fox
and Waltke translate as "the earth" while Longman, Murphy and Clifford render as "just." Clifford, Proverbs,
92; Fox, Proverbs 1-9, 410; Longman, Proverbs, 195; Murphy, Proverbs, 48; Waltke, Proverbs 1-15, 389.
8
9
Reading Qere ('3HK).
In connection with Gen 24:16, 2 Kgs 21:5, and Akkadian kaspum ittiq, Hurowitz
understands ???? yin as "sliver traveling overland for commercial use." Victor A. Hurowitz, "Two Terms for
Wealth in Proverbs viii in Light of Akkadian," VT 50 (2000): 252-54.
Concerning the meaning of arrnnsk·) ?"1, see ibid., 255-57.
With regard to the meaning of rap in v. 22, Proverbs scholarship has suggested three
options. First, "to acquire or possess" (Aquila, Symmachus, Theodotian, Vulgate, Vawter and Whybray);
Second, "to create" (LXX, Targum, Peshita, Toy, McKane, and Meinhold); Third, "to begot or bring forth"
(Clifford, Murphy, Irwin, Waltke, and Longman). Fox makes blur the distinction between "acquire" and
"creation" and thereby chooses the latter. For succinct summaries of the issue, see Fox and Waltke. Clifford,
Proverbs, 96; Fox, Proverbs 1-9, 279-80; W. A. Irwin, "Where Shall Wisdom Be Found?," JBL 30 (1961): 133-
42; Longman, Proverbs, 204-5; McKane, Proverbs, 352-53; Meinhold, Sprüche, 1:144; Murphy, Proverbs, 4748; Toy, Proverbs, 173; Bruce Vawter, "Prov 8:22: Wisdom and Creation," JBL 9 (1980): 205-16; Waltke,
Proverbs 1-15, 408-09; Whybray, Proverbs, 129-30. My view is in agreement with the third option, considering
the context of vv. 22-26 where wisdom is described as "be formed" and "be brought forth" by YHWH. Yet, the
fact that this word is emphatically used in Prov 4:5 in the sense of "to acquire" should also be taken into
consideration.
12
H-1CNl in v. 22 clearly links to other locations where it is used, i.e., Prov 1 :7 and 3:9. In
Prov 1:7, the meaning of
is not crystal-clear. Yet, in Prov 3:9, it denotes a temporal sense. Here in Prov
8:22, it once more presen^ a temporal sense rather than quality/importance or virility. This sheds light on the
interpretation of Prov l:7^See comments on Prov 1:7 and 9:10.
290
24 when there were no depths I was brought forth, when there were no springs abounding
with water,
25 before the mountains had been settled, before the hills, I was brought forth,
26 before he had made the land and open fields, or the first of the dust of the world,
27 when he established the heavens, I was there; when he inscribed a circle on the face of the
deep,
28 when he made firm the skies above, when he strengthened the fountains of the deep,
29 when he assigned to the sea its limit, so that the waters might not transgress his
command,
when he marked out the foundations of the land,
30 I was beside him faithfully,
and I was delighting daily, rejoicing before him at all
times,
13
Instead ofthe MT's "'G??? (I was anointed, or poured out), the LXX reads mm^sp^exi^--^
(he established me). From verse 23 through 25, the LXX construes God as the subject of all verbs, changing
passive to active and thereby focusing on God as the creator. Fichtner [BHS] suggests that the Vorlage of
„ajKprç^-?s^ -?,, should be 1FTiOiJ (I was established) which seems to have overlooked the LXX translator's
intent. HALOT suggests that 1FIpOJ is the niphal form of II "¡03 or its by-form II "[00, which means "to be woven,
shaped." HALOT, 2:703, 754. If derived from II "¡DO, -1FIOOJ should be re-vocalized to TOOJ. Cf. Gerlinde
Baumann, Die Weisheitsgestalt in Proverbien 1-9: Traditionsgeschichtliche und Theologische Studien (FAT 16;
Tübingen: Mohr-Siebeck, 1996), 20-22; Fox, Proverbs 1-9, 281; Longman, Proverbs, 205; Waltke, Proverbs 175,411.
14
Literally, "not until."
The MT's TiTUO means "when it grew strong," which makes v. 28b "when the springs of the
deep grew strong." This appears inconsistent with all other verbs in vv. 27-29 which have YHWH as the subject
and describe him acting as the creator. Tits; should be re-read as a piel form with the first person subject suffix
(ÍTTJJ3: when he strengthened), as scholars such as Fox, Murphy, and Waltke suggest in accord with the LXX' s
rendering (&a&&*tt??**<a>^ he made secure). Fox, Proverbs 1-9, 285; Murphy, Proverbs, 48; Waltke, Proverbs
7-/5,391.
Literally, "his mouth."
17
The Hebrew word "|i!2N has been the subject of an unceasing debate. For summaries of
different views and detailed arguments, see Baumann, Fox, Rogers, and Waltke. In general, there are four
options: (1) craftsman (Murphy, Rogers, Van Leeuwen), (2) constant(ly) or faithfully (Plöger, Waltke, Weeks),
(3) war/nursling (Aquila, Kayatz, Toy, McKane, Hurowitz, Fox, Yoder), (4) the creator (Whybray). Fox parses
it as an infinitive absolute serving as an adverbial complement, thus translating it as "growing up." Of particular
interest are the interpretations of Hurowitz and Weeks who attempt to consider the context of ?v. 22-3 1 along
with various etymological possibilities. Hurowitz sees that the essential message of vv. 22-3 1 relates to "life
cycle" and therefore argues that ??? as "nursling" best fits the context. Weeks holds that the context of v. 30
represents the relationships among God, Wisdom, and humanity and thereby endorses the value of Wisdom,
rather than primarily referring to the cosmological scene of creation. In this sense, he concludes that pox should
be rendered as "faithfully." I opt for the second option, particularly in agreement with Weeks, since his view
seems to best explain the context of vv. 22-31 in terms of the relationship between Wisdom and the creation.
Baumann, Die Weisheitsgestalt in Proverbien 1-9, 131-40; Michael V. Fox, '"Amon Again," JBL 1 15 (1996):
291
rejoicing in his world, and my delights were with humanity.
20
21
Therefore, O sons, listen to me; blessed are those who keep my ways.
Listen to instruction and be wise, and do not ignore it.
Blessed is the one who listens to me, watching daily at my gates, observing the doorposts
of my doorways.
32
35 For the one who finds me finds life, and obtains favor from the LORD,
but the one who misses me is the one who does violence to himself; all who hate me love
death.
Identification of Speaker and Audience
The speaker's identity in Proverbs 8 is crystal-clear. First, Lady Wisdom
speaks in the first person in vv. 4-36. Second, it is ambiguous who speaks in vv. 1-3.
699-702; Fox, Proverbs 1-9, 285-87; Victor A. Hurowitz, "Nursling, Advisor, Architect? 'mwn and the Role of
Wisdom in Proverbs," Bib 80 (1999): 391-400; Kayatz, Studien zu Proverbien 1-9, 93-95; Longman, Proverbs,
207; McKane, Proverbs, 357; Murphy, Proverbs, 48; Plöger, Sprüche, 95; Cleon L. Rogers, III, "The Meaning
and Significance of the Hebrew Word 'mwn in Proverbs 8,30," ZAW 109 (1997): 208-21; Toy, Proverbs, 177;
Van Leeuwen, NIB, 5:94; Waltke, Proverbs 1-15, 417-20; Stuart Weeks, "The Context and Meaning of
Proverbs 8:30a," JBL 125 (2006): 433-42; R. N. Whybray, The Book ofProverbs (Cambridge: Cambridge
University Press, 1972), 134-36; Christine Roy Yoder, Proverbs (AOTC; Nashville: Abingdon, 2009), 96-97.
18
Fox interprets Q-1WTOC (literally, delights) as wisdom being the object of YHWH's delights,
following the LXX and the Syriac and thus adding a first person nominal suffix. Nonetheless, in consideration
of its chiastic relationship with n¡?nto in the second colon, it should rather be understood as wisdom delighting
before YHWH (Waltke, Clifford, Whybray). Clifford, Proverbs, 97; Fox, Proverbs 1-9, 287; Waltke, Proverbs
1-15, 420-2 1 ; Whybray, Proverbs, 137.
19
Whereas most English versions render Is-IN ^2R as "his inhabited world" in accord with
M. Ottoson's view, this combination oftwo synonyms should be seen as simply denoting the totality of the
created world of YHWH. The concept of inhabitation cannot be inferred from the text. Waltke's view that this
synecdoche implies that "the aim of the creation was a world fit for humanity" is in fact somewhat misleading.
M. Ottoson, TDOT, 1:394, 'eretz'; Waltke, Proverbs 1-15, 422.
20Cf. Prov 5:5; 7:24.
21Cf. Prov 4:1; 5:7; 7:24.
Whybray regards vv. 32a, 33, 35b and 36b as later interpolations, to which Fox disagrees.
Fox, Proverbs 1-9, 289; Whybray, Proverbs, 138.
292
Longman thinks that in vv. 1-3 the father is still speaking.23 Waltke posits that Lady
Wisdom appropriates the typical introduction ofthe father in terms ofthe appeal to
attentiveness ofthe audience to the instruction.24 As we have argued, this speaker's identity
in Proverbs 4-7 encompasses the father and the grandfather. Second, in Prov 8:1-3, the same
one is speaking, making a literary connection with Proverbs 4-7. Third, another point to be
noted in terms of the speaker's identity is who speaks in vv. 32-36: whether it is the
father/grandfather or Lady Wisdom. Given that this issue is in close relationship with the
textual, thematic development of Proverbs 1-9 en masse, it will be dealt with below when we
examine the linguistic data of Proverbs 8. 1 will argue there that Lady Wisdom continues to
speak, assuming the voice of the father/grandfather. Overall, the speaker's identity is threefold in Proverbs 8. In vv. 1-3 it is the father/grandfather; in vv. 4-3 1 it is Lady Wisdom; in vv.
32-36 it is Lady Wisdom with the father/grandfather included.
Special attention should be paid to the identity of the audience in Proverbs 8.
Two issues are involved here. First, at the beginning of her speech in v. 4, Lady Wisdom call
her audience D^ttTN (men) and G*]N ^S (humanity). In Waltke's terms, it is clear that
"common people are in view. . . without regard to race, gender, or socio-economic
differences."
25
Since Prov 1 :8, it is the first time to observe that the audience comes to
include the whole of humanity. Whereas we have seen the diachronic democratization in
Longman, Proverbs, 197.
Waltke, Proverbs 1-15, 394.
Clifford, Proverbs, 94; Waltke, Proverbs 1-15, 395.
293
Prov 4:1-9 and heretofore, the realm of audience's identity now becomes much widened,
namely, it comes to include not only the son of the father and other sons in his heritage but
also any son ofmen. It is crucial in this regard to notice that SIX "021 is re-used in v. 3 1 in
association with the description of wisdom's mediating position between YHWH and the
created world, as will be closely examined below. In other words, Proverbs 8 seems to
emphasize the expansion of the audience of Lady Wisdom's speech. Furthermore, v. 32
presents that Lady Wisdom calls this humanity "sons," disclosing her intimate relationship
with this humanity. While the audience of Proverbs 4-7 has been son or diachronically
democratized sons of the father, the audience of Proverbs 8 includes synchronically
democratized sons ofanyfather, i.e., the humanity. This point is strongly supported by the
observation that Proverbs 8 renders its audience as the second person plural. This plurality of
the audience has been observed only in Prov 4:1; 5:7; and 7:24, which now is applied to the
whole account of Proverbs 8: all the imperatives in Proverbs 8 (?G??? in v. 5; ?17?f in v. 6;
inp in v. 10; lUQÏÏ in v. 32 and v. 33) come with plurality. This is clearly a phenomenon of
going beyond the audience's identity of previous passages in order to argue that wisdom
should be appropriated in a universal realm, not limited to a particular lineage. In comparison
to that 1????, the plural form, has been used sparsely in Prov 4:1; 5:7; and 7:24 with a nuance
of diachronic democratization, the use of ìUEtt? in v. 6 and continuous uses of other plural
verbs in Proverbs 8 obviously signify that the audience's identity is now established at a
more advanced level, which incorporates the synchronic democratization of the audience.
Second, in a bit of a contrast to the first, v. 5 sets up more or less limited scope of audience's
294
identity, as Lady Wisdom invites the simple (D^xnp) and the fool (D^DS) in v. 5.
Inclusion of the simple and the fools causes an interpretive problem for two reasons: (1) in
Prov 1 :20-33, these two kinds of people were already rejected by Lady Wisdom and were
told that they would not have a second chance to return or listen to her. Clearly, inviting them
again in Prov 8:5 seems contradictory to Lady Wisdom's previous remarks concerning them;
(2) Lady Wisdom in v. 5 asks the fools to understand the heart/sense (lb ?^??). The use of
27 immediately reminds us of the one who lacks sense (37~~?0?) mentioned in Prov 6:32
and 7:7 which unmistakably indicates the one who commits adultery with the Strange
Woman. Putting these two reasons together, the interpretive problem in v. 5 is that Lady
Wisdom now invites those who have already made a wrong choice, by giving them a second
chance. The irrevocability of rejecting wisdom established in the previous passages appears
to break down here. Given that this seems contradictory to her previous remark, a new or
developed reason for her doing this should be provided in Proverbs 8. Fox says, "perhaps
Lady Wisdom, like a prophet, is morally obliged to deliver her message even to those who
will not or cannot absorb it."
27
Murphy also suggest that "the harsh view of the fools is
formed for pedagogical purposes, to describe sharp alternatives in the matter of wisdom and
folly; personally there may have been a more benign and hopeful attitude."
28
Both Fox and
Murphy, in my opinion, do not appear to address the contradictory problem per se. Waltke
Clifford, Proverbs, 94; Murphy, Proverbs, 49-50; Waltke, Proverbs 1-15, 395.
t
Fox, Proverbs 7-9,268.
295
observes this contradiction, but does not provide further thoughts on it. Then how should we
understand it? I suggest that this problem cannot be resolved here but requires examination of
the entirety of Proverbs 8 in relation to how Lady Wisdom can be distinguished from the
Strange Woman. At this point, it suffices to mention that Lady Wisdom's audience even
includes those who have already rejected her and thereby been rejected by her. This point
well matches the first point that the synchronic democratization is at work in Proverbs 8. The
democratization of audience taking place in Proverbs 8 even includes the simple and the
fools. Literally, anyone in humanity is allowed to gain access to Lady Wisdom. In a word, in
terms of her audience, Lady Wisdom's scope is defined to be universal.
Looking back upon previous passages, it is necessary to consider how the
ambiguities of the speaker/audience identities function in Proverbs 8. First, ambiguity
concerning the speaker's identity is intensified in Prov 8:32-36, as it comes to encompass
three kinds of identities: the father, the grandfather, and Lady Wisdom. This intensified
identity serves for enhancing the authority of the speaker, due to which the audience is
required to listen more carefully to the speaker. Second, ambiguity with regard to the
audience's identity is de-intensified, as it comes to include humanity in general. This
democratized identity of audience is indicative of the universality of wisdom's influence.
Wisdom is available to anyone in any situation.
Murphy, Proverbs, 50.
296
Analysis of Linguistic Data
To begin with, it should be remembered that the primary purpose of my
analysis of Proverbs 8 is to see how it functions as a counterpart to Proverbs 7. All other
issues, important as they are, will be dealt with insomuch as discussing them is contributive
to the given subject. In my view, vv. 22-31 and vv. 32-36 should be paid particular attention
to for the purpose of shedding light on the subject.
Syntactic/Semantic Cohesion
Clifford analyzes Proverbs 8 into four sections, each of which has two parts of
five lines, with the exception of the fourth section: section I (vv. 1-5; vv. 6-10), section II (vv.
12-16' vv. 17-21), section III (vv. 22-26, vv. 27-31), and section IV (vv. 32-36).29 In a
similar vein, Van Leeuwen thinks that Proverbs 8 can be analyzed into five subsections, each
having five verses.
However, I am of the opinion that the structure of Proverbs 8 should be
construed as follows: Background explained by the speaker of Proverbs 4-7 (vv. 1-3);
truthfulness of Wisdom's speech (vv. 4-1 1); Wisdom's values and availability (vv. 12-21);
Wisdom's mediating position in the created world (vv. 22-31); and final invitation and
warning (vv. 32-36). This structural analysis is in general agreement with Longman, Fox, and
31
Waltke. Each part has its own distinctive points either syntactically or semantically: (1) vv.
1-3 function to introduce the following sections, with vv. 2-3 serving as explanations of local
Clifford, Proverbs, 93.
?
Van Leeuwen, NIB, 5:88.
297
background with the verbs (HDSJ, ?3?G1) located at the end of the verse; (2) vv. 4-1 1 feature
an emphasis upon the truthfulness of the speech of Lady Wisdom (D',T33, D"HlZTQ, J-IQX, p*7.ï,
D"TD3, DHlZT); (3) vv. 12-16 distinctively use the 'i' sound, particularly at the end of each
verse ("^X in v. 12, "'7 in v. 14, "1Il in vv.
13),
32
15-16, "1JN in v. 17) only with an exception (v.
while w. 17-21 are enclosed by the image of love (2?? "1DHN in v. 17, "QHK in v.
21); (4) vv. 22-31 bring up the theme of creation and focuses upon the Yahwistic nuances by
use of a pattern that combines 2 + infinitive verb + first person suffix in vv. 27-29 (?3"??3,
ipTia, 11ÎQX3, TiTiJIl, lölöa, ipl!"Q); (5) vv. 32-36 start with "^_W0tí D^S ????" which
is a repetition of Prov 5:7a and 7:24a, repetitively use "HIZJK in vv. 32, 34, heavily employs
participles in vv. 35-36 ("1NlSb, "1NiDn, DQh, "1N]OQ), and continuously employ T sound at the
end of words throughout vv. 32-36 O7, ^D-H, ^, ^h1T], ?1??, "1KSb, "1KBh, "1KiOO), which
indicates an emphasis upon Lady Wisdom's ultimate importance.
Thematic Progression
Fox, Yee, and Whybray, have suggested that Proverbs 8 is an intentional
counterpart to Proverbs 7.
31
33
In particular, Clifford posits that Proverbs 8 pictures Lady
Fox, Proverbs 1-9, 263-65; Longman, Proverbs, 197-98; Waltke, Proverbs 1-15, 392-93.
Clifford, Proverbs, 95; Waltke, Proverbs 1-15, 400.
33
Fox, Proverbs 1-9, 87; Whybray, Proverbs, 121; Gale A. Yee, "The Theology of Creation
in Proverbs 8:22-31," in Creation in the Biblical Traditions (CBQMS 24; ed. Richard J. Clifford and John J.
Collins; Washington: Catholic Biblical Association of America, 1992).
298
Wisdom as carrying images that critique and counter the images ofthe Strange Woman
explained in Proverbs 5-7: (1) Lady Wisdom speaks in public places in daytime, in contrast
to the Strange Woman's secretly waiting at twilight; (2) Lady Wisdom speaks of truthful
messages, in contrast to the Strange Woman's deceptive words pictured in Proverbs 7; (3)
Lady Wisdom bestows honor and richness that Proverbs 5 describes as having been taken
away by the temptation ofthe Strange Woman.34 Clifford's observations are helpful, yet we
should go further to ask what makes Lady Wisdom distinguishable from the Strange Woman.
At issue is not that Lady Wisdom and the Strange Woman are different but how they can be
differentiated. Examination ofthe textual data of Proverbs 8 below is specifically focused
upon this question. Particular attention will be paid to the analysis of vv. 22-31 and w. 32-36.
Introduction of the Father/Grandfather (w. 1-3)
The first three verses (vv. 1-3) set up the background in which Lady Wisdom
delivers her speech. Two points are observed. First, vv. 1-3 look similar to Prov 1:20-21. In
both passages, Lady Wisdom speaks in a high place (Dispn tíiña in Prov 1 :21;
0"1QrIQ-UN-O in Prov 8:2) and at the entrance of a town (TI73 WlVti TTDSa in Provi -21 ·
DTTDS XlZtt? DIp-^S1P Dni7UTTt? in Prov 8:3). The verbs that describe her actions of
speaking are shared (PlSlp "[DD in Prov 1 :20 and 8: 1 ; ?3?G1 in Prov 1 :20 and 8:3). This is to
say that Prov 8:1-3 explicitly intends to make a connection with Prov 1:20-33. Second, vv. 1-
3 also make connections with the descriptions of the Strange Woman. Van Leeuwen points
Clifford, Proverbs, 94-95.
299
out that the body-part language in vv. 1-3 is in connection with the descriptions ofthe
Strange Woman. He also adds that that the images of house and way function to make
Proverbs 8 "the foil to the seductress" ofProverbs 7.35 Though I do not agree with all ofVan
Leeuwen's observations, he is correct in that the way imagery connects Proverbs 8 with
Proverbs 7. Furthermore, as Waltke points out, JTQ1J-I] G?3 (the crossroads) in v. 2 is the
point where the audience "must decide to follow either wisdom or folly."36 This way
imagery connects with Prov 7:25 (¡TniZTrtfll UniT^X ^b !TDTTbN P^-1PN) and 7:27a
(?GG3 ???? "^"?) and ultimately implies that the audience arrives at a crucial point when
he or she must make a decision: either Lady Wisdom or the Strange Woman. In sum, vv. 1-3
function as an introduction to Proverbs 8 which explicitly connects with Lady Wisdom's first
speech in Prov 1 :20-33 and implicitly with warnings against the Strange Woman in Prov
7:24-27. Accordingly, Lady Wisdom hereby comes to be expected to raise claims against the
Strange Woman.
Truthfulness of Lady Wisdom's Speech (vv. 4-11)
The heart of vv. 4-1 1 consists in the truthfulness of Wisdom's speech, which
forms an ultimate contrast to the deceptive speech of the Strange Woman in Proverbs 7.37 As
previously noticed, the distinct nature ofthe Strange Woman mainly lies in her deceptiveness
35
Van Leeuwen, NIB, 5:89.
Waltke, Proverbs 1-15, 394.
37
Murphy, Proverbs, 50; Van Leeuwen, NlB, 5:90-91.
300
which is clearly expressed in her speech. In vv. 4-11, Lady Wisdom promotes herself with
the truthfulness of her speech, which is very likely intentional to make a contrast to the
deceptiveness of the Strange Woman's speech. First, in vv. 6-9, this truthfulness of
Wisdom's speech is expressed in a series of expressions: ?^?? (v. 6a), D1-]C11D (v. 6b),
nm (v. 7a), pis (v. 8a), D"TTb3 (v. 9a), ?^?? (v. 9b). Second, v. 8b assists the claim of
Wisdom's truthfulness by stating that wickedness is an abomination to Wisdom's lips
(DC-] "1JlDU 1"QSJiITI). Next, v. 9b also aids by noting that her words are neither twisted nor
crooked QupV) ^JISJ 0?3 "pN). These two cola explicitly compare Lady Wisdom's speech
to a wicked and crooked speech, which contextually refers back to the speech of the Strange
Woman. Third, vv. 10-11 expressively teach the high value of Wisdom.
It is here to be
noted that the juxtaposition of vv. 6-9 and vv. 10-11 seems to imply that the high value of
Wisdom explained in vv. 10-1 1 is indicative of the high value of Wisdom's speech. "My
instruction ("HOIQ)" in v. 10a can be equated with Wisdom's speech and therefore supports
this view. The point seems to be that, if Wisdom's speech is even more valuable than jewelry,
it is quite impossible to compare it to the deceptive speech of the Strange Woman. In sum,
the truthfulness of Wisdom's speech constitutes the first reason why the audience should
choose Wisdom and reject the Strange Woman. Nonetheless, this is not satisfactorily enough
to answer the question of how to discern and not to fall for the Strange Woman, since the
Strange Woman's speech pictured in Proverbs 7 features deceptiveness. The fact that
Although Fox admits that v. 1 1 is in fact a citation of a proverb on the ground that Lady
Wisdom calls herself in the third person, he also posits that it is not probably a later addition, since it works well
301
Wisdom's speech is truthful does not help differentiating her from the Strange Woman.
Overall, vv. 5-11 do not provide an answer to the given question.
Wisdom's Role in Historical Time and Her Availability (vv. 12-21)
As Fox argues, the primary purpose of vv. 12-21 is to praise the benefits of
Lady Wisdom.
39
Verses 12-16 and vv. 17-21 respectively disclose these benefits. Let us first
address vv. 12-16 where Wisdom is pictured as playing a role in historic time. First, it is
significant to observe that YHWH is mentioned in v. 13. Scholars such as Fox, Murphy, and
Whybray usually regard this verse as a later addition which is intrusive in relationship to its
surrounding verses that focus upon Lady Wisdom.
Yet, in the whole context of Proverbs 8,
this verse functions to introduce the importance of YHWH, which will be a focal point in vv.
22-31. This verse also introduces the language of hatred (X3ÍÜ), which will reappear in w. 3236. In particular, it states that Lady Wisdom hates the perverse mouth (G????G) "1S) which
apparently refers back to the theme of mouth in terms of the contrast between Lady Wisdom
(w. 5-11) and the Strange Woman (Proverbs 7). Verse 13 functions to introduce YHWH to
the discussion and establishes the relationship between the current passage (vv. 12-21) and
the Strange Woman's deceptive attractiveness. Second, v. 14 explains Wisdom's benefits:
counsel (?^G), sound wisdom (G????), and strength (¡???2). The values of Wisdom connect
with its preceding verses to close up the first part of Lady Wisdom's speech. Fox, Proverbs 1-9, 271.
39
40
Ibid., 278.
Ibid., 272; Murphy, Proverbs, 50-51; Whybray, Proverbs, 124. Van Leeuwen efficiently
observes that the first person subject/nominal suffix is emphatically repeated in vv. 12-16, which aptly shows
302
this passage with w. 5-11. Third, vv. 15-16 explain that Wisdom functions in historical time
by which the human leaders rule over the world. It is important to note that Wisdom's role
here begins to relate to the created world, particularly to human leaders.
p~I?£, repeated at
the end of vv. 15-16, explicitly shows the result that Lady Wisdom brings to the created
world. This relationship between Wisdom and the created world will be fully articulated in
w. 22-31. In sum, vv. 12-16 establish connections with the previous passage (vv. 5-11) and
the following passages (vv. 22-31 and vv. 32-36), introducing the importance of YHWH, the
values of Wisdom, and the relationship of Wisdom and the created world.
Examination of vv. 17-21 is also significant, since these verses bring to the
fore the issue of Wisdom's availability. In fact, v. 17 states: "I love those who love me, and
those who seek me diligently will find me C1MKSa^ "?????? 3?? ?5?? "W)." This
availability of Wisdom is in a sharp contrast to Wisdom's claim in Prov 1 :28 that she is not
available for those who have already rejected her 033KSÖ? K1Tj ""33TTCi? n3£# 1^! W3?? T£)·
Then, how should v. 17 be understood? A clue is found in the structure of vv. 17-21 with
regard to the language of love. Verses 17-21 are enclosed by the expressions of love and has
in the middle the language of seeking and finding, as Murphy and Van Leeuwen rightly
that the focal point of vv. 12-16 lies in the importance of Wisdom, not that of YHWH. Van Leeuwen, MS, 5:91.
41
Perdue points out that vv. 15-16 do not specify the kind of kingship and leadership. He says
that "It is important to note that nowhere in Proverbs or in the other two canonical wisdom books is there any
reference to the covenant between David and Yahweh. Instead, in this poem and further on in the sayings
concerning kingship, the ruler and his house remain unspecified. Wisdom's selection and legitimation of kings
is universal and is related to both their divinely given insight and their just rule (emphasis added)." It is possible
that this universalism can be added to my understanding that wisdom's universal influence is emphasized in
Proverbs 8. Perdue, Wisdom Literature, 54. Fox also finds universalism in vv. 12-16. Fox, Proverbs 1-9, 274.
303
observe.
In particular, v. 17 posits that the availability of Wisdom (17b: ''33N^Q'] "??f??)
is based upon the love of Wisdom (17a: 3?? "^?? "1IH). It is important here to note that this
language of love is clearly connected with the love language that has appeared in Proverbs 47 in terms of the right relationship with one's own wife/Wisdom as well as the wrong
relationship with the Strange Woman.
43
...
In other words, loving Wisdom is a strong anti-
argument against falling in illicit love with the Strange Woman described in Proverbs 5-7 as
well as a persuasive endorsement of the love with one's own wife described in Proverbs 4-5.
Clearly, at issue is not the availability of Wisdom but whether or not the audience loves
Wisdom. In this regard, Longman correctly states that the thrust of v. 17 is that "Wisdom is
not hard to find, not hard to attain," yet "one must pursue her."
44
Furthermore, this necessity
for loving Wisdom is supported by the values of Wisdom depicted in vv. 18-20. Specifically,
righteousness (!"!¡????) and justice (tûSttJQ) are emphasized in vv. 18 and 20, making
connections with vv. 15-16.
Overall, vv. 17-21 raise an argument that Wisdom is available
for those who love her.
In summary, vv. 12-21 state that Wisdom has a close relationship with
YHWH and the created world, possesses great values, and is available for those who love her.
Murphy, Proverbs, 51; Van Leeuwen, NIB, 5:92.
43
44
45
Murphy notes that v. 1 7 utilizes the erotic language. Murphy, Proverbs, 5 1 .
Longman, Proverbs, 202.
Murphy posits that the uses of /.
andB
point to the character of YHWH.
However, this passage does not prove this view. Th¿ itöjjortancefbf YHWH is stated in vv. 22-31. Murphy,
304
These points implicitly connect with the arguments against the Strange Woman in Proverbs
5-7. However, vv. 12-21, like vv. 5-1 1, do not provide an answer to how one can differentiate
Wisdom from the Strange Woman. The love language has already been used by the Strange
Woman, whose love is so deceptive and leads the audience astray. An answer should come
with something that the Strange Woman has not played with thus far in a deceptive way. We
now turn to the next passage to find an answer.
Wisdom's Close Relationship with YHWH (vv. 22-31)
Much has been said about the interpretation of Prov 8:22-31. Therefore,
interactions with scholarly views should be selective in terms of how to answer the question
ofthe way one should differentiate Lady Wisdom and the Strange Woman. In this regard,
two important articles come to the fore. First, Alletti argues, after discussing the similarity of
Wisdom's words and the Strange Woman's words, that the divine origin of Lady Wisdom
serves as an answer to this question. He states:46
Tout l'effort rhétorique des chapitres précédents visait à démasquer cette
faculté que l'homme a, par son discours, de rendre les choses ambiguës, de les
détourner de leur fin. Seule donc la sagesse peut nous mener sûrement à Dieu:
elle en vient et elle est depuis toujours auprès de lui.
In a subsequent study, Aletti delves into the exegesis of Prov 8:22-31. The exegetical points
that he finds include: the layout of the text, the silence on the issue of God-human
relationship, the insistence on the spatio-temporal limits of the earth, and a rhythm that
Proverbs, 5 1 .
46
Aletti, "Seduction et Parole," 143.
305
increasingly prepares and emphasizes the final meeting between wisdom and humanity.
Integrating these points, Aletti concludes that wisdom depicted in vv. 22-3 1 is unlimited,
eternal, and properly divine, all of which pinpoint to the mediating role of wisdom between
YHWH and humanity. Yet, Aletti aptly admits that the de facto function of wisdom as a
mediator is not explained in the text. Rather, the point of this passage lies in the fact that
wisdom serves to connect YHWH with the created world and, in particular, humanity. 7 In
sum, Aletti states that Wisdom is the way for humanity to gain access to YHWH.
Yee also suggests that the mediating role of Wisdom can be an answer to the
given question. She points out parallels between Wisdom and the Strange Woman (8:1-3 and
7:8, 12; 8:6-7 and 5:3-4; 8:8 and 7:21; 8:12 and 7;11; 8:17 and 7:15, etc.). Yee states:
The parallels drawn between the two [Proverbs 7 and Proverbs 8] would make
Wisdom's claims suspect, especially since the invitation of the 'issa zara is so
immediately irresistible. To vindicate herself and, concomitantly, the father's
instruction, Wisdom discloses her ancient origins in the hymn of 8.22-31.
Through it Wisdom justifies her claims and the veracity of her words by her
antiquity, by her station next to God when he ordered the world for humanity,
48
and by her indispensable mediation between God and that humanity.
In a later article, Yee also provides a careful exegesis of vv. 22-31 which sees a tripartite
structure (vv. 22-26, vv. 27-3Oa, vv. 30b-31). Her primary argument lies in the
progressiveness of themes shown in this tripartite division. First, vv. 22-26 focus upon the
pre-existence of wisdom; second, vv. 27-30a emphasize wisdom's honored position next to
YHWH at the time of creation; and third, vv. 30b-3 1 draw conclusive attention to wisdom's
J. N. Aletti, "Proverbes 8,22-31. Étude de Structure," Bib 57 (1976): 25-37.
306
mediating position between YHWH and humanity.
49
In another article, Yee further develops
her thoughts on this passage in a more theological front, arguing that the images of God
portrayed in this tripartite structure include procreator, creator, and co-creator/recreator. Of
significance to Yee is that the mediating role of wisdom in vv. 30b-31 presents the idea of
humanity co-working with YHWH in "maintaining the divine order and stability of the
created world."
In sum, Yee seems to think that Wisdom serves as a mediator between
YHWH and the created world.
Aletti and Yee have successfully argued that the point of w. 23-31 relates to
Lady Wisdom's role in mediating YHWH and the created world. Yet, they have not dealt
with what implication this mediating role of Wisdom provides in the context of Proverbs 8,
and in a wider way, of Proverbs 1-9. In other words, one should ask how this mediating role
of Wisdom can contribute to answering to the question of how to differentiate Wisdom from
the Strange Woman. Both Aletti and Yee seem to address this question yet fail to fully deal
with it, only emphasizing the mediating role of Wisdom.
Therefore, an examination of the text of vv. 22-31 is necessary in order to
address this matter. The structure of vv. 22-31 can be analyzed as follows: (1) Wisdom as the
beginning ofYHWH's way at the time of creation (vv. 22-26); (2) Wisdom as an observer of
Yee, "I Have Perfumed," 63.
49
Gale A. Yee, "An Analysis of Prov 8:22-31 according to Style and Structure," ZAW94
(1982): 58-66.
Yee, "The Theology of Creation in Proverbs 8:22-3 1," 95.
307
the creation (w. 27-3Oa); (3) Wisdom as a mediator between YHWH and the created world
(vv. 30b-31). If roughly sketched, vv. 22-31 are divided into vv. 22-26 and vv. 27-31. As
Clifford well observes, vv. 22-26 provide a cosmology that Wisdom existed before all others
in the created world, while vv. 27-3 1 emphasize her being with YHWH at the time of
creation.
Yet, vv. 27-3 1 should be further divided into w. 27-3Oa and vv. 30b-3 1 . In the
former, the emphasis is placed on Wisdom's presence when YHWH established the order of
the created world. In the latter, the point is that Wisdom's position is to mediate between
YHWH and the created world. Let us examine relevant interpretive issues.
Wisdom as the Beginning of YHWH' s Way (vv. 22-26)
The structure of vv. 22-26 is quite simple. Verse 22 is an introductory remark
with two cola. The second colon, v. 22b (TKQ vbvsft D*lj?) pinpoints a temporal point
before the creation. All other verses, vv. 23-26, in fact draw on v. 22b, to describe this
temporal point in detail.
Three issues need close attention. First, the focus of vv. 22-26 is laid upon
YHWH, not upon Wisdom. As Waltke correctly sees, the focus given to "I" (Wisdom) in vv.
5-21 now moves to YHWH in this passage.53 Verse 22 begins with Tl)W, and v. 26 closes up
Other scholars who observe Wisdom's mediating position include: Delitzsch, Proverbs, 139;
Longman, Proverbs, 207; Waltke, Proverbs 1-15, 422-23; Weeks, "The Context and Meaning of Proverbs 8:30a," 441.
52
Clifford, Proverbs, 95.
Waltke, Proverbs 1-15, 406.
308
the passage as it puts YHWH as its subject again. This focus upon YHWH will gain more
strength in vv. 27-3Oa.
Second, the meaning of "^j? is extremely important, since it seems to give a
hint of what relationship Lady Wisdom has with YHWH. Three options have been suggested,
as previously researched: to acquire, to create, and to beget or bring forth.
My view is that
the third option, "to beget" best fits with the context of vv. 22-26, particularly vv. 23-25,
which describes Wisdom's being formed 0?3?3, ^ròbin). However, the precise meaning of
this verb remains somewhat unclear, when we also consider that an important link is found in
Prov 4:4 and 4:7 where HDp is used four times. All of these four cases have Wisdom as its
object, which is the same in Prov 8:22. Obviously, in Prov 4:4 and 4:7, it is inappropriate to
render the meaning of this verb as "to create" or "to beget," since the subject of the verb is a
human son, not YHWH. The only legitimate one is "to acquire." This use of H3p in Proverbs
4 sheds important light on the interpretation of ??? in Prov 8:22. Although I have chosen
"to beget," for translation purposes, its precise meaning should be regarded as a bit
ambiguous, when considering the context of vv. 22-31. At most, its meaning indicates that
YHWH had a close relationship with Wisdom at the temporal point before creation. What is
important is not what YHWH did with Wisdom but the fact that YHWH had a relationship
with Wisdom.
Consult my translation of v. 22.
Lenzi, after observing the shared uses of rap in Prov 4:5,7 and Prov 8:22, concludes that
YHWH is "the prototype of what a human is supposed to do: acquire wisdom." Alan C. Lenzi, "Proverbs 8:22-
309
Third, ?3"? G?f?") in v. 22 is quite significant. Clearly, the way imagery
0=17?) has ^een aPPned to Lady Wisdom, the Strange Woman, and the wicked men, but not
to YHWH. Verse 22a is the first place in Proverbs 1-9 where this imagery is applied to
YHWH. Then, what can it mean? Fox equates the way of YHWH (13"?) in v. 22a with his
works (V^S) in v. 22b, implying that YHWH's way means his work of creation.56 Yet,
Fox's view cannot be endorsed. Given that all of vv. 22b-26 point to the time before creation
and function to draw upon v. 22a, "the beginning of his way" in v. 22a should also refer to
the same temporal point, that is, the time before creation. In other words, "way" in v. 22a
carries a wider temporal scope than the time of creation, including the time before creation.
The point of 13~? G?f?""! lies in the fact that Wisdom is regarded as the beginning of
YHWH's way. This can mean either that Wisdom's relationship with YHWH began at the
first stage of YHWH's way or that Wisdom's identity given by YHWH was the beginning of
his way. In my view, these two options are not mutually exclusive. First, Wisdom was
present before the time of creation.
57
This is what vv. 22b-26 apparently attempt to teach.
Second, yet, the beginning of YHWH's way should mean something beyond this temporal
sense, since the next two passages, vv. 27-3Oa and vv. 30b-31 address what the role of
Wisdom was at the time of creation. "The beginning of YHWH's way" relates to Wisdom's
31: Three Perspectives on Its Composition," JBL 125 (2006): 696.
Fox, Proverbs 1-9, 280.
57
Waltke believes that Wisdom's préexistence to the creation grants her the higher rank to all
other created beings, which enables her to give counsel to the world. Waltke, Proverbs 1-15, 407.
310
existence before creation in a temporal sense in vv. 22-26 yet moves to Wisdom's functions
in creation in vv. 27-3 1 .
In sum, w. 22-26 attempt to show the existence of Wisdom before creation
and her close relationship with YHWH at that time. Then, one should ask if this point
functions as an answer to the question of how to differentiate the Strange Woman and Lady
Wisdom. A hint is given here that Wisdom has a close relationship with YHWH as the
beginning of His Way. Yet, what this hint really means is not given here. We will further
pursue this matter in the examination of vv. 27-3 1 .
Wisdom as an Observer of YHWH's Creation (vv. 27-3Oa)
Now the temporal point arrives at the time of creation. The primary focus of
vv. 27-3Oa seems to consist in the presence of Wisdom at this time of creation.
58
Two
observations should be made. First, this passage is enclosed by two phrases that draw
attention to Wisdom's presence at the time of creation: I was there ("1JN Du); I was beside
him faithfully ("IiQK Ì^SN G???1). Second, all other parts ofthe passage, surrounded by this
theme of Wisdom's presence at creation, provide what the creation process was like. The
main issue is that YHWH established an order for his created world. The combination of a
preposition 3, an infinitive construct form of a verb, and the third person object suffix
referring to YHWH, is used throughout w. 27a-29c only with the exception of v. 29b
(irpH3, lpina, ÎSQX3, ?????, ÍD1&3, ipira). The point is clear: it was YHWH who
311
established order for the created world; and I, Wisdom, was right there. Therefore, w. 2730b advance the thesis of vv. 22-26 (Wisdom's close relationship with YHWH before
creation as the beginning of His way). YHWH' s way develops into His work of creation, in
which Wisdom was present as an observer. In fact, the precise role of Wisdom at the time of
creation has been the subject of endless discussions, particularly in relation to the meaning
59
of]lQX in v. 30a. In my view, the meaning of ]iQK should be interpreted with regard to
the message of vv. 27-3Oa as a whole, not to be determined only by the aids of the extra-
textual evidences. I am ofthe opinion, regardless ofthe possible meanings of "pQX, that the
primary message of vv. 27-3Oa can firmly be established: Wisdom was present at the time of
creation at which YHWH established the order for the created world.60
Then, we should ask how this message can help the audience to discern the
differences between Lady Wisdom and the Strange Woman. First of all, vv. 27-3Oa
emphasize YHWH's role in the creation. Wisdom's role therein is not specifically addressed.
It is YHWH that is the focus of the passage, not Wisdom.61 YHWH established the creation
Fox, Proverbs 7-9,281.
5S>
, . _
.
For a brief review of scholarly views on how ]iox should be translated, please see my
translation
ofProv 8:30 and the footnote there. I have opted for "faithfully" in agreement with Plöger, Waltke,
and Weeks.
60,
Longman argues that Wisdom was not only present at the time of creation but also
"participated in the creation." Yet, the text does not explicitly argue for this point. This interpretation seems to
rely upon his view that ]im in v. 30 is translated as "a craftsman." Longman, Proverbs, 207-9.
Whybray says that vv. 22-3 1 are "an explicitly Yahwistic passage," the reason being that
"Wisdom still makes claims for herself, but her very claim of closeness to Yahweh betrays her inferiority and so
implicitly confesses that all good things do not, expect perhaps indirectly, come from her (Italics original)."
While agreeing with Whybray, I add that Wisdom's role is increasingly explained as the text movers from vv.
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order and Wisdom was an observer by YHWH' s side.
How can this be working to answer
the given question? What is important here is to observe that vv. 27-3Oa add an important
explanation to the message of vv. 22-26 where it was said that Wisdom was the beginning of
YHWH' s way. In vv. 22-26, this phrase means that Wisdom existed before the creation. In
vv. 27-3Oa, the meaning of this phrase is developed: Wisdom was an observer of the creation
and the creation order YHWH established. The function of Wisdom has begun to be
explained. Yet, the focus is still placed upon YHWH, not Wisdom. To find out the role of
Wisdom at the time of creation, we need to further pursue this matter in vv. 30b-31.
Wisdom as a Mediator between YHWH and the Created World (vv. 30b-31)
Wisdom's function at the time of creation is fully articulated in vv. 30b-31.
First of all, the parallelism in these verses should be mentioned. ?^?????f is used in v. 30b
and 31b; npntüQ is used in v. 30c and v. 3 la. Structurally and semantically, vv. 30b-3 1 are
greatly tightened. Second, thematic developments are observed, while the main theme
remains Wisdom's enjoyment throughout vv. 30b-31: (1) "Day by day (DT DV)" in v.30b
changes to "at all times (??G733)" in v. 30c, which means that Wisdom's enjoyment is being
expanded into an unlimited temporal realm. (2) In v. 31, the locality of Wisdom's enjoyment
22-26, vv. 27-3Oa, and vv. 30b-3 1 . Whybray, Composition, 41.
For a review of scholarly views on YHWH's relationship with the created world in wisdom
literature, see Dell, "God, Creation, and the Contribution of Wisdom," 60-72.
For a general review on the creation theology of the Old Testament in relationship to the
redemptive history, see RoIfP. Knierim, The Task ofOld Testament Theology: Substance, Method, and Cases
(Grand Rapids: Eerdmans, 1995), 171-224.
313
is envisioned. Verse 31a states that her joy is with the entire created world; v. 31b posits that
she enjoys the entire humanity. Wisdom's enjoyment is not limited to a particular locality but
is inclusive of the whole creation and anybody who resides in it. (3) Of utmost important in
this regard is to observe that Wisdom's enjoyment relates not only to YHWH in v. 30b-c but
also to the world and humanity in v. 31. Wisdom was YHWH' s delights (v. 30b-c) and her
enjoyment is now with the world and humanity in it. In other words, Wisdom's function is to
mediate between YHWH and the world/humanity in terms of her enjoyment. How she
mediates is not explained, yet it is clearly stated that she mediates between the two.
This
function of Wisdom adds an important point to our previous observations on vv. 22-26 and
vv. 27-3Oa where it is explained that Wisdom is the beginning of YHWH' s way and was
present at the time of creation. Now the new explanation about Wisdom is that she is in a
mediating position between YHWH and the world/humanity. Overall, the phrase, "Wisdom
as the beginning of YHWH's way" has been explained: (1) Wisdom existed before the time
of creation. This emphasizes the separateness of Wisdom from the created world; (2)
Wisdom functions as a mediator between YHWH and the created world, since she was
present at the time of creation. This emphasizes that Wisdom's relatedness with both YHWH
and the created world.
Hunter posits that the passage of vv. 22-3 1 "poses more questions than it answers, and
opens the way to further speculation about the precise relationship between Wisdom and Yahweh." Alastair
Hunter, Wisdom Literature (London: SCM, 2006), 103.
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Prov 8:22-31 as a Whole
Let us integrate these observations in order to answer the given question: how
can we differentiate Lady Wisdom and the Strange Woman? What is the distinctive nature of
Wisdom that has not been used by the Strange Woman in a deceptive manner? My argument
is that vv. 22-31 respond to this question by stating that Wisdom is the beginning ofYHWH's
way. The implication that this phrase brings up can be explained by two theses.
First, Wisdom can be discerned by her relationship with YHWH. As
previously stated, scholars such as Aletti and Yee, have noticed the same point, namely,
Wisdom's being a mediator, and have concluded that the point of this passage is that it is
Wisdom who can lead us to YHWH. Longman in the same vein postulates that "one must
know Wisdom in order to get around in God's creation."
Weeks also affirms that the
primary concern of vv. 22-31 is "with the present status of Wisdom as a route to divine
approval, and so to life."
Nonetheless, in my view, the point of the passage is totally the
other way around: it is through her relationship with YHWH thai Wisdom can be discerned.
Evidences to support this claim include: (1) the primary emphasis of vv. 22-31 is not upon
Wisdom but upon her relationship with YHWH.
(2) In vv. 30b-3 1 , the text does not
explain the way Wisdom mediates between YHWH and the created world; but it only states
that she is a mediator. (3) Wisdom's relationship with YHWH is the only factor that Proverbs
Longman, Proverbs, 203.
Weeks, "The Context and Meaning of Proverbs 8:30a," 441.
Clifford avows that "the thrust of the second cosmogony [vv. 27-31] is that Wisdom was
with Yahweh as he created the world." Clifford, Proverbs, 97.
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8 introduces which has not been misused by the Strange Woman thus far. Accordingly, it
seems more appropriate to view that the intent of vv. 22-31 is to describe an essential
element of Wisdom's identity that cannot be mimicked by the Strange Woman, rather than to
depict another role that Wisdom can play. Simply put, the text of vv. 22-31 concerns the
being of Wisdom, not the doing of Wisdom. Her identity cannot be construed apart from her
relationship with YHWH, and that is the key to discern her from the deceptive Strange
Woman. Therefore, it appears proper to postulate that vv. 22-3 1 intend to establish the
particularity of Wisdom's identity in the sense of her religious nature. Wisdom is not
universal but particular, in the sense that her identity deeply relates to YHWH, the Deity of
Israel who created the world as described in Genesis 1-2. Differently stated, Wisdom's
identity is not to be construed in relationships with other deities in the ANE contexts. This
religious particularity is a way by which Wisdom can be differentiated from the Strange
Woman. Anything that is disassociated from the Israelite faith in YHWH should be regarded
as a deceptive temptation of the Strange Woman.
Second, Wisdom can be discerned by her relationship with the created world.
This relationship of Wisdom and the created world has already been introduced in vv. 12-21
and is further pictured in vv. 22-3 1 . She fully knows the creation order that YHWH has
established at the time of creation and functions as a mediator that connects the two. The
coverage of Wisdom's influence encompasses the entire world. Wisdom's identity cannot be
Clifford thinks that Proverbs 8 complements Prov 1 :20-33. In the latter, Lady Wisdom
speaks of warnings in negative terms and concludes that there will be no second chance for those who have
rejected her, while the former puts the picture in a positive way for advising the audience to trust in her. Clifford
aptly observes that Prov 1:20-33 provides a positive nuance only in its final verse (v. 33), quite analogous to the
316
construed without incorporating her relationship with the entire created world. Evidence to
support this claim includes: (1) Verse 30b-c avows that Wisdom's delight is not limited in
the temporal sense. (2) Verse 31 posits that Wisdom's delight is not limited in the sense of
locality. That is, Wisdom relates to everything in the world, both temporally and locally. (3)
The entire humanity is in relationship with this Wisdom. The use of DlK ^Zl in v. 31b is
significant, as it is connected with v. 4 where this humanity is the audience of Lady Wisdom.
As previously argued, the use of D*]X "^3 in Proverbs 8 establishes the democratization of
the audience, implying that the teaching of Wisdom is universal, as it is meaningful and
applicable for the entire world including humanity. (3) "¡HX functions as a connecting device
that interweaves vv. 22-26, vv. 27-3Oa, and vv. 30b-31. It appears in vv. 23b, 26a, 29c, and
31a. In the first three cases, this word is translated as "land." Yet, in v. 31a, it should be
rendered as "the world," since it is actually modified by 73?, making a way into iX"lK '3?.
Moreover, fHX in v. 3 1 has a suffix that refers to YHWH. This means that Wisdom's
influence and coverage reach the entirety of YHWH' s created world.
69
Therefore, it seems
warranted to state that vv. 22-31 intend to establish the universality of Wisdom's identity in
the aspect of her influence or applicability. Wisdom's influence is not limited to some of the
70
aspects of the created world but encompasses all of them. An implication to be drawn is that
fact that in Proverbs 8 there is only one negative comment in its last verse (v. 36). Ibid., 93.
69
70
Cf. Van Leeuwen, NIB, 5:95.
It is significant to take note of Muphy's view on the role of Lady Wisdom in creation and
the created world. He admits that the particular function of Wisdom during the process of creation is not clearly
addressed in Prov 8:22-3 1 ; yet Wisdom's role in the created world is lucidly defined in v. 3 1 : her delight is with
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this influential universality makes an essential contribution to the construal of Wisdom's
identity, which the Strange Woman cannot deceptively misuse or misapply. The Strange
Woman does not have this universal scope of influence; therefore she can be clearly
differentiated from Wisdom when she is tested against the criterion of this universality of
influence. Overall, this combination oí religious particularity (Wisdom's relationship with
YHWH the Creator) and influential universality (Wisdom's relationship with the created
world) makes Wisdom distinct from the Strange Woman, which is in my view the intent of
vv. 22-31.
Two additional issues should be dealt with in regard to the interpretation of
Prov 8:22-3 1 . First, as mentioned before, it should be answered how it is possible for Lady
Wisdom in Proverbs 8 to include the fool as her audience, in contrast to Prov 1 :20-33 where
they are rejected. An answer can be found in the mix of Wisdom's religious particularity and
her influential universality defined in Proverbs 8. That she even asks the fool to listen to her
is quite allowable, since it is Proverb 8's intention to encompass the entire humanity as her
audience. The important point would be whether they accept and follow the religious
particularity. If they choose Wisdom, namely, the faith in the YHWH of Israel, they will
benefit from the universal influence of Wisdom. If they don't, they will experience what is
explained as the results of following the Strange Woman in Proverbs 7. That the fool is part
of the audience of Proverbs 8 is lucidly explained by these observations.
humanity. From this point, Murphy goes further to draw on an implication: Lady Wisdom should be seen as
"the revelation of God" who "carries out her function with human beings," for she is "the divine summons
issued in and through creation, sounding through the vast realm of the created world and heard on the level of
human experience." Roland E. Murphy, "Wisdom and Creation," JBL 104 (1985): 8-10.
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Second, interactions with three important scholarly views should be made
here. First, as mentioned before, Proverbs scholars have so far understood that the point of vv.
22-3 1 is that it is through wisdom that one comes to "have the key to the correct
understanding of the world."
71
Departing from this view, I argue that the primary concern of
vv. 22-31 resides in the construal of Wisdom's identity, not her function as one who leads us
to YHWH. This identity of Wisdom purports to differentiate her from the Strange Woman.
Her authentic speech depicted in vv. 5-1 1 and love for her pictured in vv. 12-21, important as
they are, cannot be an effective guide since they can be misused by the Strange Woman as
explained in Proverbs 5-7. Only the combination of particularity and universality of Wisdom
in the context of the created world can function as a criterion that helps to discern Wisdom
and her deceptive counterpart. Second, this interpretation argues against Fox's view that
Wisdom is universal. He believes that "the concept that best accounts for Wisdom's features
is that of a universal (italics original)."
72
More specifically, he states that "Wisdom, in its
essence rather than in its infinite particulars, is God's gift to humanity, and Israel partakes in
this cosmopolitan wisdom. . . . But it is not confined there."
73
He appears to believe that this
universal wisdom is superior to the teaching of the father that he sees as mundane and
earthly.
This view of Fox seems to have not observed the balanced combination of
Boström, God ofthe Sages, 53-54.
?
Fox, Proverbs 1-9, 355.
Ibid., 358.
Ibid., 359.
319
particularity and universality that both pertain to the identity of Wisdom. Third, this
interpretation clarifies the interrelationship between Prov 3:19-20 and Prov 8:22-31. Until
now, scholars such as Boström, Dell, Lenzi, and Whybray have already pointed out that Prov
8:22-31 is a sort of literary development of Prov 3:19-20. Lenzi suggests that vv. 22-31 are
an interpretation of Prov 3 : 1 9-20.
75
Dell posits that vv. 22-26 are perhaps "an elaboration"
of Prov 3 : 1 9-20 and should be seen as describing "Wisdom' s own creation."
Boström also
says that "in contrast to Proverbs 3:10-20, wisdom in this text [Prov 8:22-31] has no part in
the actions of creation, the main point instead being the presence of wisdom at creation in
close relationship to the creator."
77
Whybray is more careful as he states that Prov 3:19-20
emphasizes the "instrumentality" of wisdom at the time of creation, whereas Prov 8:22-31
attempts "to set forth the nature, status and relationship to Yahweh of this wisdom, and to do
so in a way which, while stressing Wisdom's subordinate status, also asserts her authority
over human lives."
78
Whybray's view is well stated, as he points out that Prov 3:19-20
emphasizes the instrumentality of Wisdom in the context of creation, yet Prov 8:22-31
focuses upon Wisdom's relationship with YHWH. That Prov 8:22-31 has a different focus in
comparison to Prov 3:19-20 is critically important, since Proverbs 8 is supposed to work as
an answer to the hermeneutical problem raised in Proverbs 5-7: the Strange Woman is so
Lenzi, "Proverbs 8:22-31," 694-99.
Dell, Book of Proverbs, 102.
F
Boström, God ofthe Sages, 53-54.
'Whybray, Proverbs, 127-28.
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deceptive that it may not be possible to differentiate her from Wisdom. In other words,
though Prov 8:22-31 comments on creation, its primary intention is not with describing
creation itself but with explaining Wisdom's relationship with YHWH and her mediating
position in the created world. Prov 8:22-31 intentionally develops the creation theme of Prov
3:19-20 in a new direction for its own interpretive purpose.
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Convergence of Voices of Lady Wisdom and the Father (vv. 32-36)
Prov 8:32-36 presents a significant literary issue: Lady Wisdom in this
passage speaks just like the father/grandfather in Proverbs 4-7. One the one hand, vv. 32-36
appear to be a speech of the father. The first colon of v. 32 is precisely the same as Prov 5:7a
and Prov 7:24a ?^'???f D"03 ?Gf?) which have been the accounts ofthe father. That the
speaker calls his audience "sons" supports this view. It seems viable that Lady Wisdom's
speech comes to an end in v. 3 1 and the father's teaching returns at v. 32. On the other hand,
vv. 32-36 can also be Lady Wisdom's continuous speech, considering that vv. 32-36 are a
first-person speech in juxtaposition to Lady Wisdom's first-person speech in vv. 5-31.
Furthermore, the actual content of vv. 32-36, especially vv. 35-36, is quite similar to Lady
Wisdom's accounts. Then, whose voice is this? If seen within Proverbs 8, it is definitely
Whybray conducts a comparative study between Prov 8:22-31 and other ANE texts that
expound the creation scenes such as Enuma Elis, Book ofthe Apophis, and a bilingual account of the creation of
the world by Marduk. One of the points he makes is that Prov 8:22-3 1 is unique, in comparison to these ANE
creation texts, in terms of its textual intention and of its use of the temporal clauses. Whybray's point is quite
relevant, as it supports my argument that Prov 8:22-3 1 does not just tell a creation story but goes further with its
own interpretive purpose. Lenzi also thinks that one of the thrusts in vv. 22-31 is to polemicize against Marduk.
Lenzi, "Proverbs 8:22-31," 699-71 1; R. N. Whybray, "Proverbs 8:22-31 and Its Supposed Prototypes," VT 15
(1965): 504-14.
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Lady Wisdom. If seen from a broader context, it is beyond doubt the father. How can this
matter be resolved? Regarding this question, Waltke states:
Her initial words "So now, sons, listen to me" and her final word, "death,"
precisely match the father's conclusion in the preceding speech (cf. 7:24a,
27b). In the former the father asks the son to marry Wisdom (7:4); now
Wisdom asks him to find her as she emerges from the door of her house (8:34).
This precise intertextuality between the two, paired poems of chs 7 and 8
further validates that Woman Wisdom personifies the sage and his teaching.
on
Fox also observes this conspicuous change of the tone of Lady Wisdom as he says:
Wisdom speaks of a different stage in her life, her "maturity." She addresses
mankind as "sons" and takes on the persona of an owner of a house where
people gather as supplicants or disciples. ... The voice of Wisdom and the
voice of the teacher do not merge; they are heard in counterpoint.
Ol
Despite the fact that Waltke and Fox do not agree precisely, they do agree that a certain kind
of change of voices occurs at the juncture between 8:1-31 and 8:32-36. Whybray also notes
that "my sons" in v. 32 connects with "humanity" in v. 3 1 and even with the voice of the
82
father in the preceding passages. A number of questions are raised here: Why is this change
of voice emerging? What are the related passages which should be explored for a proper
understanding of this phenomenon? In particular, what literary and theological contributions
does this passage make to the context of Proverbs 1-9? Let us turn to an exegesis of the
textual data.
Waltke, Proverbs 1-15, 423.
Fox, Proverbs 1-9, 289, 359.
Whybray, Proverbs, 138.
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Even with a cursory look, this passage can be divided into three parts—an
instruction urging the sons to listen and obey (vv. 32-34), the blessings that those who seek
wisdom will receive (v, 35), and the final consequences for those who do not seek wisdom (v.
36). Some issues need to be dealt with. First of all, vv. 32-34 are closely connected with one
another by the expression DQÜ (vv. 32a, 33a, and 34a). It is employed in v. 32 as an
imperative, "Now, sons, listen (IUQf) to me!" What does this command imply? Fox
translates the first word of this phrase, HHU"), as "therefore" by proposing that "nnui
sometimes has a consequential sense."
83
This indicates the nature of the passage, which is
preceded by Lady Wisdom's self-proclamation (vv. 22-31). In other words, ??17"! means that
there must be a certain challenge for the listeners, the sons. This urging from the preceding
section is expressed in v. 32a as an imperative, "Now listen!" This command is followed by
the reason the sons have to listen. Verse 32b sets out with "???, which is the typical
beginning of a beatitude, connoting that listening will bring good results to those who listen,
or keep ("IEU) the proper ways O]Tl).
The ethos of v. 32 is repeated and fully developed in vv. 33-34, with the same
vocabulary—UQtti, T3ttJ, and "KDX. Verse 33 starts with the same imperative, lUQtt?, and
further delineates the implication of v. 32a. "Listen to instruction and be wise! Do not ignore
it!" Now the imperative of v. 32, IUQU, is made clear. Listening denotes that the sons are
encouraged to follow instruction, so as to be wise. Then, v. 32b is also further explained in v.
Fox, Proverbs 1-9, 290.
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34 along with the blessed outcome of listening. Verse 34a, "Blessed is the man who listens to
me," is very similar to v. 32b. The following two cola, v. 34b and 34c, add a new aspect to
the context by claiming, "Keeping my gates day by day; Observing the doorposts of my
doors." The depiction of gates and doors seems somewhat strange, since in Proverbs 8 these
have not yet been observed.
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The reality of the blessing C1-IUN) is not revealed until we
arrive at v. 35.
Another point to be made is that the linking word ??? is used as a participle
in v. 34a, which indicates the possibility that now the tone of the passage is changing. In the
first two cases, it is employed as an imperative, emphasizing the urgent need to listen. In v.
34a the nuance of the tone changes into one describing a certain state of action by those who
are listening to the speaker. After uttering imperatives, this passage turns to giving a certain
picture about how people act or behave. This becomes manifest when the two syntactically
similar expressions, ^"lUQÇ in v. 32a and ^ I)QUJ in v. 34a, are compared. This nuance
continues in vv. 35-36, which contains a good number of participles; N^E "^Q in v. 35a,
^Xipn in v. 36a, "1NJtUQ and v. 36b. The implication of this move from imperative to
participle is likely that the flow of the passage is moving toward the reality of the people, or
of the sons, with the implicit question of whether they are willing to do the right things or
not.
85
They have heard that they have to listen to instruction. The imperative is already given.
Commentators often agree with that the theme of "door" in 8:34 is given as a preparation
for chapter 9, especially 9:1-6. See Waltke, Proverbs 1-15, 424.
Investigation of the other verbs in this passage which are not imperatives or participles will
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Now correct decision-making is being anticipated. Therefore, very possibly, the text now
states, by the use of participles, how the people or the sons should act in response to the
imperatives they received. If they respond accordingly (literally "find: NSQ"), good results
will follow; in opposition, if they respond wrongly (literally "miss: ???"), the consequence
will be fatal. In vv. 35-36, this clear-cut contrast signifies that the decision is pressing. It is
inevitably apparent, therefore, that now the sons are urged to make a decision—whether they
will listen to instruction in order to obtain all the blessings or ignore and incur a deadly
consequence.
This feature is accompanied by another crucial point: all these imperatives and
participles are related to the first-person voice of the passage. In other words, all of them
carry the first person pronominal suffix: "^"WOBf, "^ IJQtU, "1XSQ, "1XpIt, "1XMBO.
Consequently, 8:32-36 presents a challenge to make a decision, which is to seek the firstperson speaker. If the sons seek this first-person speaker, they will inherit good results.
Another issue needs to be dealt with in the passage concerning the result of
the decision. Verses 35-36 represent the extremes of the contrasted results. If the sons acquire
(NUQ) the speaker, they will acquire life (D^n) and obtain favor f2?) from YHWH. If they
miss the first-person speaker, they will do violence (???) to themselves. Conclusively, all
those who hate this speaker love death (PIQ). The implications for this are murky and unclear.
be helpful for the deeper appreciation of the passage. However, it is at least clear that the other verbs are not
crucial to the nuanced flow of the passage for the following reasons: First, other verbs in vv. 32-34 are given
only as to modify the imperatives, jns in v. 33 is just a negative expression to reinforce uatí. Other two verbs
in v. 34 ??? and "into are playing as infinitive construct, just helping out the flow of the text. Second, while the
participles represent the decision itself, other verbs in vv. 35-36 show the results of the decision (pis, 3??).
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What is obvious is only the contrast between life and death. If so, what is meant by "Life
versus Death?" For clarification, our study needs to be extended to the preceding passages of
Proverbs 8 to see if there are any helpful connections. Up to now, it has been shown that Prov
8:32-36 presents two issues: first, the audience is challenged to make a decision—whether or
not to seek the first-person speaker. Second, the implications of the result of the decision are
given but cannot be understood without examining the connections with the passage's co-text.
Therefore, it is now time to take a brief look at the previous parts of Proverbs 8 with these
questions in mind.
First of all, let us examine Prov 8:12-21 briefly. Verses 12-21 are closely
associated with the language of vv. 32-36, especially with that of acquisition (NUQ), love
(3??), and hate (N3&). The issues at hand are two-fold. First, the object of hatred is clearly
defined. Lady Wisdom hates the perverse mouth (v. 13b). The fear of YHWH is to hate evil
(v. 13a). If generalized, it can be said that what must be hated is what Lady Wisdom hates
OnXJÜ, v. 13b). The reason for this hatred is delineated in vv. 13-16—she has riches which
represents values such as righteousness, counseling, sound judgment, and so forth. Second,
the object of love is also made clear: Lady Wisdom herself. She loves those who love her (v.
17a), and all who seek her will acquire (NUQ) her (v. 17b), because riches, honor, wealth, and
righteousness belong to her (v. 18). She is also to be loved, for she is better than gold and her
produce is better than choice silver (v. 19). Her path is righteousness and justice (v. 20).
Conclusively, it is definitively stated in v. 21 that those who love her will inherit wealth,
since she will make their treasure storages full. In sum, even though in vv. 12-21 no
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imperatives or words making a challenge are used, it is lucidly shown that the audience had
better seek her due to her astonishing richness.
If so, how does this language of love and hate connect with vv. 32-36? Verse
36 depicts a reversal of the language of love and hate addressed vv. 12-21. There are people
who "hate wisdom," even though wisdom is, according to vv. 12-21, the one who must be
loved. The fact that they are supposed to love wisdom is totally ignored since they "love
death." Two things should be noted. First, a reversal of the language has occurred. The one to
be loved is being hated, and the one to be hated is being loved. Second, it is almost a shock to
the audience to see that the thing being loved by some people is death. Murphy also observes
this point, as he states:
The language is particularly sharp: "love death" does not occur elsewhere.
There is a violent contrast between love and hatred. This is a characteristic
biblical opposition that normally means choice, without the emotional charge
with which we invest these words - hatred of wisdom means love of, or the
choice of death. Once more, one is confronted that fundamental move: life or
death.
The word G?? does not appear at all in Proverbs 8, but harks back to the ending of Proverbs
7, which is a parallel to Prov 8:32-36. This necessarily leads our study to Proverbs 7, but
before then another passage, Prov 3:13-18, needs to be looked at because of its striking
resemblance to Prov 8:32-36.
Then, let us take a look at Prov 3:13-18, which is of significance due to the
fact that this passage has a number of literal and thematic linkages with Prov 8:32-36.
Murphy, Proverbs, 54.
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Conspicuous among them is that an inclusio of the root "lïï'K (to bless) appears in vv. 13a
(¦???) and 18b ("ltöKÖ). Other links are also observed, such as X2SQ in v. 13a, pia in v. 13b,
and D^n in v. 18a. It is interesting that all of these connections lie in the first verse and the
last verse where the expressions "??? and "IŒXQ are found. Between v. 13 and v. 18, a
number of literal connections with other parts of Proverbs 8 appear. Verse 14 is almost the
sameasProv 8:19.
p????? pnnoi ^ornnop ppp? alto •»sProvSrM
-ra ??|? TiKinrn rapi pnno "ns nic3Prov8:i9
Expressions in ?. 15 are also paraphrased in Prov 8:11.
Pn-T)UT VÒ ?·?3?_,»1 DT3SÖ KTl mp^ Prov3:15
t
: ·
??t-:
t :
·
· :
¦
t?t :
m-ïittT ?? D^san-^ai abraso p?^p nnia_,3Prov8:ii
t
:·
t-:
t:
·¦:·
t:t
t
The thrust of the passage could possibly be stated as "to present the blessings that wisdom
brings in." Verse 13 declares that those who acquire wisdom are blessed, the reasons being
depicted in vv. 14-17—her preciousness (vv. 14-15), the lengthening of one's days (v. 16a),
riches and honor (v. 16b), pleasantness of her ways (v. 17a), and peace in her ways (v. 17b).
Verse 18 is climactic when it declares that the men who take hold of her will have "the tree
of life (D^rrfy)." Therefore, as v. 18b affirms, those who grasp her are blessed. It is
probable that the tree of life is given in v. 18a as the conclusive expression for what wisdom
brings in. What does this contribute to the context of Prov 3:13-18? The blessedness for
wisdom's seekers is delineated with a list of what wisdom brings in. At the end, climactically,
328
stands the tree of life. This signifies that the tree of life is a representative of all the blessings
wisdom provides to her seekers.
This implication of D^n should be brought in when we consider Prov 8:32-36.
This passage astonishingly resembles Prov 3:13-18 in two aspects. First, both of them have
double use of"1IWX in common. Second, they attempt to present the result of seeking
wisdom. If it is acknowledged that Prov 8:32-36 intentionally employs a resemblance to Prov
3:13-18, it is such that the ethos of D"n in Prov 3:18 is revisited in Prov 8:35—those who
acquire Wisdom acquire life (D^n).
What can this phrase, "life," mean? If the readers
were to recall what they read in Prov 3:13-18, they would be able to point out that life
indicates the state ofbeing fully blessed by wisdom, including all of the other good results.
Therefore, what Prov 8:32-36 presents as a reward to the challenge given to the sons can be
summarized as life, namely, the fullest blessing.
One thing needs to be remembered in terms of the connection between these
two passages: The speaker in Prov 3:13-18 is the father. What is accounted for in Prov 3: ?-
? 8 is being uttered by Lady Wisdom in Prov 8:32-36. Overall, Lady Wisdom takes the
personage and voice of the father who has spoken of in Prov 3:13-18.
Waltke interprets the tree of life as connoting the eternal life with comparative evidences
from an Ancient Near Eastern context. Consequently, he connects the tree of life in v. 18 with Genesis 2-3.
Waltke, Proverbs 1-15, 259-60. Murphy renders the tree of life quite differently when he regards it as "a
frequent metaphor in the book [of Proverbs], where it no longer enjoys its original mythological background
reflected in Gen 2-3," thus affirming that "it is a metaphor for the happiness that was associated with the good
life in sapiential teaching." Murphy, Proverbs, 22. While the evidences presented by Waltke are suggestive, the
pragmatic sense of the word D"n in this paragraph rather fits well with Murphy's suggestion.
88
Murphy also observes that v. 35b is "a kind ofrewriting" of Prov 3:13, replacing
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Next, Prov 7:24-27 should also be investigated. Up to now a possible
implication for Prov 8:35 has been suggested in relationship to the interpretation of D^n. If
the sons are challenged by the imperatives in Prov 8:32-34 and make the right decision to
listen to instruction, they will receive W1^U. However, this is only half complete, since we
have not dealt with the counterpart of Prov 8:35, which is Prov 8:36 where the theme of G??
appears. How then may this theme of death be properly understood? In a previous section, it
was suggested that the language of love and hatred in Prov 8:12-21 is purposefully reversed
in Prov 8:32-36, especially in v. 36, where some people hate wisdom and love death. A
striking notion is that the expression G?? harkens back to Proverbs 7. Therefore, in order to
comprehend the semantic range in Prov 8:36 we now have to head to Proverbs 7.
In my view, the connection of Prov 7:24-27 to Prov 8:32-36 is important for
the following reasons. First, they share the same structure. Waltke notes that these two
passages resemble each other, having a common beginning (^"IJJöü D^S ?G??"]) and
ending (G??). Second, they occupy the same literary position—the end of each chapter. In
fact, Proverbs 7 and 8 are a well-paired poem, representing the Strange Woman and Lady
Wisdom respectively. At the end of Proverbs 7, vv. 24-27 present an admonition against the
Strange Woman. They imply that after having heard all the dangers entailed by the Strange
Woman, the sons now have to be careful not to fall into her temptation. In a word, w. 24-27
are placed at the end of Proverbs 7 as a downright and conclusive claim for the audience.
Prov 8:32-36 serves the same function. At the end of Proverbs 8, this passage utters an
"understanding" with "the favor of YHWH." Murphy, Proverbs, 54.
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admonition urging the audience to listen to Lady Wisdom, also as absolute advice. Therefore,
Prov 7:24-27 and 8:32-36 can be called parallel passages. Among all the possible
relationships to these two passages, we need to focus solely on the meaning of death (G??),
since this will clarify what we have studied thus far.
Prov 7:24-26 consists of two parts. One is vv. 24-25, which claims that the
sons have to listen to the words of the father who commands them to leave the ways of the
Strange Woman. The other is vv. 26-27, which give supporting reasons for vv. 24-25 by
saying, "for many are those whom she laid down, all who are slain by her were mighty; her
house is the way to Sheol, going down to the chambers of death." The main idea of these last
two verses is no doubt that the result of abiding in the ways of the Strange Woman is death.
Though it is expressed in four different sets of words in these verses, they state the same
thing—"death will come if you do not leave her way." This idea is directly related to Prov
7:22-23, where the actions of animals are described—an ox going to the slaughter, a deer
stepping into fetters, or a bird rushing into a snare. It is also stated that fools do this until
arrows break into their livers. What do all these expressions mean? A hint is given in Prov
7:23c, "He does not know that it will take his life." All the expressions in vv. 22-23b head for
v. 23c, making a clear point: one's life will be taken away. What will be the outcome of all
these actions? It is certainly the elimination of one's life. If one keeps going on the Strange
Woman's way, his life will be no more.
Therefore, the concept G110 in Prov 7:27b, when interpreted in association
with Prov 7:22-23, can be understood more clearly. Death is the result. One may not realize
this fatal effect of following the Strange Woman until the last minute. She may seem
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enjoyable and attractive. But it is evident that the result will be death. Therefore, the
implication of the expression ?1? is the certainty of its coming. Verse 26 supports this
argument, asking, "Do you have a doubt about this? Don't you know that there are so many
who died because of her? Don't you realize that even the mighty were slain by her?" Verse
27, as a conclusion, affirms that her way leads to Sheol and death. In sum, the nuance of the
word ??? indicates in Prov 7:24-25 that death is assured as a result of following the Strange
Woman.
One point should be remembered: the speaker of Prov 7:23-27 is the
father/grandfather. Even though he speaks in a metaphor about the Strange Woman
throughout Proverbs 7, the voice is still the father's. This will change into Lady Wisdom's
voice in Proverbs 8. Now with all these observations, we turn back to Prov 8:32-36. If it is
the case that Prov 7:23-27 indicates the nuance of G?? as an assuredly life-robbing result,
how is this related to Prov 8:32-36, especially to Prov 8:36? According to the observations
made so far, Prov 8:35 states that the one who acquires wisdom will find life, which indicates
the fullest state of blessedness, including a number of benefits. Verse 36 shows, however,
that there are other people who are moving in the opposite direction. Therefore, they will
have to face the final result, death. The use of DlQ in v. 36 immediately reminds the
audience of the argument in Proverbs 7, which is that G?? is certainly the final result
reserved for the followers of the Strange Woman. Prov 8:36 declares, in relation to Prov 7:27,
that this assured fatal effect will occur for some people.
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The next question that naturally arises is: who will experience DIQ? The
answer is given in v. 36b by employing the word pair, "love and hate." As seen above in our
discussion of Pro? 8:12-21, love belongs to Lady Wisdom. She is the one who is to be loved.
The things that should be hated are wickedness and perversity of the mouth. This set of
implications from Prov 8:12-21 is abandoned and distorted in Prov 8:32, where it is said that
there are people who hate Lady Wisdom. In other words, they hate the one they are supposed
to love. This is already a claim that they are going in the wrong direction. However, that is
not the end of the argument. They love G??. What are they supposed to love? It is Lady
Wisdom. However, what they love is nothing but G??, which is, when remembering Prov
7:27, an assuredly deadly fate. What these people do is not only the opposite of what they
should do, but also the cause of its inescapable consequence, G??.
This brings up an acute contrast between ?^? and G?O. The former, the
fullest state of blessedness, shows the positive results that Lady Wisdom brings in. The latter,
in contrast, shows the farthest edge in the other direction, assured death. If the audience
decides to seek Lady Wisdom, they will be on the positive extreme. If not, they will get not
only deprivation of the good results but also a fatal result, which is death.
It is now time to ponder upon the question over the identification of speaker in
Prov 8:32-36. As observed above, the speaker of this passage is Lady Wisdom. But at the
same time she echoes the tone of the father/grandfather.
89
89
Therefore, it is evident that Lady
Furthermore, Lady Wisdom employs the words "sons" in Prov 8:32, which is certainly
connected with "sons" in Prov 8:4 and 8:31 which bookends Wisdom's self-declaration in Prov 8:4-31. Cf. Prov
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Wisdom acts here as if she is the father/grandfather who has spoken in Proverbs 1 :8-7:27,
inclusive of the ambiguous identity of speaker in Proverbs 4-7. Strikingly enough, what she
says is very closely related to what the father/grandfather says in Prov 3:13-18 and Prov
7:24-27 about 0""Tt and ???, respectively. Therefore, a question should be asked: What is the
intent of this phenomenon, Lady Wisdom's employment of the father's/grandfather's voice,
at the end of Proverbs 8? A viable answer to this question is that, in my view, this
employment of the father's/grandfather's voice is placed here to elevate Lady Wisdom to an
authoritative status in the human society, in order to persuade the audience to seek her. By
employing the father's voice, Lady Wisdom becomes capable of calling the readers "sons."
This necessarily indicates that Lady Wisdom is in such a position that she can exercise
authority over the audience, or the sons. In Proverbs 7, the voice of the father sets up the
conclusion ofthe chapter by saying "^"IJJQÜ D'OZI ?Gf?."90 Therefore, in Prov 8:32, when
the audience hears the same phrase '"^"WQtì D^n ?G???," what they expect is the father's
voice. The vocative "DOIl" surely supports this expectation. However, to their surprise, it
turns out that the voice is still Lady Wisdom's. This is certainly a shock to the audience. How
can this phenomenon be accepted and understood? It should be acknowledged that now the
speech of Lady Wisdom has obtained an appropriate authority in her relationship with the
humanity. In addition to her close relationship with YHWH, she now establishes her close
relationship with the humanity, which is markedly anticipated by her enjoyment of humanity
4:1; 5:7; 7:24.
90
Clifford thinks that, while the first halves of Prov 7:24 and Prov 8:32 are identical, their de
334
as pictured in Prov 8:3 1 . Now calling the humanity her sons, Wisdom now is fully entrusted
to command the audience what to do: Listen to me (v. 32), do not ignore me (v. 33), and
acquire me (v. 35)!
The literary placement of Prov 8:32-36 is evidently purposeful. Verses 4-31
attempt to show that Wisdom is to be discerned from the Strange Woman by her religious
particularity and influential universality. The latter, Wisdom's influential universality, is
remarkably reinforced by the arguments of Wisdom in vv. 32-36. She now names the
humanity "sons" with the authority of the father/grandfather, which is clearly not to be
mimicked by the Strange Woman. Verses 32-36 close up how Lady Wisdom can be chosen
against the temptation of the Strange Woman, by reinforcing Wisdom's authority in
relationship with the humanity. In sum, Prov 8:32-36 endeavors to enable Lady Wisdom to
look distinctive and separate from the deceptive attractiveness of the Strange Woman.
Analysis of Communicative Context
In general, scholars have understood that the primary purpose of Proverbs 8 is
to encourage its readers to desire and grasp Lady Wisdom. Clifford posits that "to receive
this precious wisdom, one must be open to it and desire it more than anything else."91 Fox
also states that Proverbs 8 is didactic in the sense that it purports to influence the reader to
facto messages are different. The former focuses upon the deathly result of having relationship with the Strange
Woman; the latter emphasizes Wisdom's invitation to life. Clifford, Proverbs, 98.
91
Ibid., 94.
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desire wisdom.
92
Weeks, when comparing Proverbs 3 and Proverbs 8, concludes that
"Chapter 8, therefore, goes further than 3:1 1-20 in its affirmation of Wisdom's benefits and
credentials, but the two are both making essentially the same points."
However, it is my
view that the intention of Proverbs 8 should be seen in its relationship with Proverbs 4-7,
particularly with the deceptive temptation of the Strange Woman. As argued thus far,
Proverbs 8 intends to teach how to get away from the Strange Woman and instead choose
Lady Wisdom, by explaining the distinctive features of Lady Wisdom that cannot be
mimicked by the Strange Woman. Wisdom's religious particularity (her relationship with
YHWH) and influential universality (her relationship with the created world, including
humanity) are the precise features of which Proverbs 8 informs us in this regard.
Therefore, the illocutionaryforce of Proverbs 8 is to specify the essential
identity ofLady Wisdom so as to give an answer to the epistemological question raised in
Proverbs 7: how to differentiate Lady Wisdom and the Strange Woman, namely, how to
make the right decision. The perlocutionary intention of Proverbs 8 is that the audience
should understand the religious particularity and influential universality and thereby become
capable ofchoosing Wisdom and rejecting the Strange Woman.
Fox, Proverbs 1-9,293.
93
94
Weeks, Instruction and Imagery, 123.
Fox seems to think that Wisdom of Proverbs 1-9 means teachings that carry universal
truthfulness and applicability, thus transcends the human wisdom. The universality of wisdom is the guideline
that serves as a lens for interpreting the individual proverbs in Proverbs 10-29. 1 argue, contra Fox, that Wisdom
as a lens for Proverbs 10-29 is not its universal aspects—in fact it is not universal in its message—but serves as
it postulates the theological or religious nature of Israel's wisdom. Proverbs 1-9 claims that all human wisdom,
including the sayings in Proverbs 10-29, should be understood through the lens of fearing YHWH, which is
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Summary
Proverb 8 purports to enable the audience to differentiate Wisdom from the
Strange Woman, not solely praising the values of Wisdom. The textual data of Proverbs 8
have been examined for this purpose. First, the synchronic democratization of the audience
has been observed. The identity of audience comes to include the whole of humanity. Second,
the values of Wisdom in vv. 5-1 1 and vv. 12-21 have been studied in their relationship with
the previous passages.
Third, and most importantly, emphasis has been placed upon the examination
of w. 22-31 where the answer of how to differentiate Wisdom and the Strange Woman lies.
In vv. 22-31, Wisdom's two distinctive features that cannot be mimicked by the Strange
Woman are provided: the religious particularity (Wisdom's relationship with YHWH the
Creator) and the influential universality (Wisdom's relationship with the created world as a
mediator). The mix of these two features is the essential part of Lady Wisdom's identity.
These should be utilized as a guideline by which the audience should differentiate her from
the Strange Woman.
From a hermeneutical viewpoint, this intermix of Wisdom's two features
functions to answer the epistemological difficulty raised in Proverbs 7. Simply put, Proverbs
8 clearly states that the epistemology of Wisdom—how to rightly perceive her—should be
based upon her ontology—who she is in her relationship with YHWH (Wisdom's religious
particularity). In other words, Proverbs 8 answers the epistemological question of Proverbs 7
(how to distinguish the right from the wrong), by bringing up an ontological identity of
faith in YHWH. Fox, Proverbs 1-9, 359.
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Wisdom (Wisdom has a special relationship with YHWH the Creator). In a word, when one
understands YHWH as the Creator and the Ruler of the created world, one will be able to
rightly discern Wisdom, since her essential identity relies upon the ontoiogical identity of
YHWH the Creator.
Furthermore, this ontoiogical and epistemological understanding of Wisdom
puts significant influence upon the created world in a universal scope (Wisdom's influential
university). The thesis that Wisdom's religious particularity is a way of discerning Wisdom
from the Strange Woman is at the same time equivalent to another thesis that Wisdom's
religious particularity is a way of discerning the right choice from the wrong choice in all
things happening in the created world. In fact, in the created world, we observe countless
happenstances that are not easily explainable or understandable. Every choice we make
cannot be guaranteed as true and beneficial. Answering to this difficulty, Wisdom, who is
supposed to bring forth the good results and blessings, explains that she is able to handle all
of life's issues because she is a mediator between YHWH and the created world. In other
words, the epistemological difficulty in life—how to discern right from wrong in tricky life
issues—can be solved by Wisdom's ontoiogical identity—she is a mediator who has a
relationship with YHWH. Therefore, Wisdom is able to deal with all the tricky issues that are
found in Proverbs 10-29, as she functions as an epistemological guide which helps us to
discern the right choice from the wrong one.
Fourth, in vv. 32-36, the fact that Lady Wisdom communicates like the father
has been observed. This way of Lady Wisdom's communication in vv. 32-36 seems to intend
to reinforce her influential universality by adding the father's authority in speech. In other
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words, w. 32-36 attempt to make Lady Wisdom speak directly to the diachronically and
synchronically democratized sons, namely humanity, in order to elevate her into a status in
which she is able to teach humanity, like a father teaches a son. This feature that Lady
Wisdom calls the humanity her sons is of significance as we go into the world of Proverbs
10-29, since Lady Wisdom has obtained the authority to teach concerning all that happens in
life's issues. Like a father who teaches his sons, Lady Wisdom will teach her sons—
humanity—as they interpret and apply the individual proverbs in Proverbs 1 0-29.
In sum, Proverbs 8 functions to answer the epistemological, hermeneutical
question raised in Proverbs 7. The answer lies in Wisdom's religious particularity and
influential universality. It is now time to turn to Proverbs 9, which summarizes the preceding
arguments and connects Proverbs 1-9 with the interpretive world of Proverbs 10-29.
Proverbs 9
Translation and Textual Notes
1
Wisdom has built her house; she has established
95
her seven pillars.
She has slaughtered her animals; she has mixed her wine; she has set her table.
3 She has sent out her young women; she cries out on the top ofthe heights ofthe city,
4 "Whoever is simple, let him turn in here!" As for the one who lacks sense she says to him,
5 "Come, eat ofmy bread and drink ofthe wine I have mixed.
Leave the simple,
and live; walk in the way of understanding."
The LXX's rendering, C=O0n-Cv^ (she erected), the Vorlage of which was probably nasn, (a
hiphil form of 3253) seems more suitable to the context than the MT rQisn (she hew out), p and p must have
been easily confounded. A number of commentators such as Clifford, Waltke, Longman, Murphy, and Fox opt
for the emendation in sync with the LXX, which is also supported by Syriac and Targum. Clifford, Proverbs,
102; Fox, Proverbs 1-9, 295-96; Longman, Proverbs, 214; Murphy, Proverbs, 56; Waltke, Proverbs 1-15, 426.
96
Most commentators render the plural noun D1NIlS as an abstract noun (simplemindedness or
callowness). Waltke thinks that "}"? in the second colon is gapped in the first (Leave your ways, you gullible
339
•?
Whoever corrects a mocker receives disgrace, and whoever reproves a wicked person gets
hurt.
8
Do not reprove a mocker lest he hates you; reprove a wise person so that
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he will love
you.
Give [instruction] ' to a wise person so that he may be wiser; teach a righteous person so
that he will increase in learning.
10 The fear ofthe LORD is the beginning of wisdom, and the knowledge of the Holy One is
understanding.
1 ' For by me
your days will be multiplied, and years will be added to your life.
If you are wise,
you are wise for yourself; if you mock, you alone will bear
103
the
consequence.
ones, and live). Delitzsch suggests two possibilities: first, D1KnS is a vocative (Leave, you simple ones); second,
it is a direct object of the verb 12Ti? (Leave the simple ones). Though the first of Delitzsch's two options is
chosen here, the implications that the two options denote are not clear-cut distinguishable from each other: the
audience should leave off behind anything that can be regarded as simple—either the simplemindedness or the
people who are simpleminded—for the direction of wisdom. Clifford, Proverbs, 101; Delitzsch, Proverbs, 146;
Fox, Proverbs 1-9, 299; Longman, Proverbs, 214; Murphy, Proverbs, 57; Waltke, Proverbs 1-15, 421.
97
Waltke interprets vv. 5-6 as a recommendation for repentance by way of using the meaning
of "turning aside" in a positive way, which has been employed with negative connotations thus far. Waltke,
Proverbs 1-15, 437.
98
Fox regards vv. 7-10 as "advice to the adviser." Fox, Proverbs 1-9, 306.
99
A combination of waw and a prefix conjugation following an imperative delivers nuances
of purposefulness. Waltke, Proverbs 1-15, 428. Cf. IBHS §34.6.
Hebrew text does not have a direct object, which can be inferred from the preceding
verses.
The MT's 1^ (through me) has been much debated in scholarship. Waltke, following the
LXX, Syriac and Targum, emends as "through her" as he avers that the latter better fits into the co-text, i.e., vv.
7-12, where Lady Wisdom speaks in the third feminine person. Others such as Fox and Clifford, holding the
MT's first person speech, suggest that v. 1 1 should be read immediately after the first person speech of Lady
Wisdom in vv. 1-6, which indicates that vv. 7-10 need to be regarded as a later addition. In my view, a
possibility that can support both the MT and the literary unity of vv. 7-12 should be seriously considered. The
fact that the first person in v. 1 1 is Lady Wisdom in connection with vv. 1 -6 can rather serve as an interpretive
key to vv. 7-10. Clifford, Proverbs, 101-06; Fox, Proverbs 1-9, 296-300; Waltke, Proverbs 1-15, 428.
102
Waltke interprets x&n as "will incur guilt," arguing that it is a shortened form of I1IK Kto.
Waltke, Proverbs 1-15, 428.
103
The LXX has a long expansion of the MT, which can be translated as follows: "Son, if you
are wise for yourself, you should also be wise for your neighbors; and if you should prove wicked, you alone
will bear the evil. He who stays himself upon falsehoods, attempts to rule the winds, and the same will pursue
340
The woman Folly is loud; she is simple-ness itself and does not know anything.
She sits at the opening ofher house, on a throne on the heights ofthe city,
calling to those who pass along the way, who are going straight on their way,
"Whoever is simple, let him turn in here!" As for the one who lacks sense she says to him,
"Stolen water is sweet, and hidden bread is pleasant."
But he does not know that the dead are there, those called by her are in the depths of
Sheol.105
Identification of Speaker and Audience
The identities of speaker and audience in Proverbs 9 are unclear. The
descriptions of Lady Wisdom in vv. 1-3 and those of Lady Folly in vv. 13-15 and v. 18 are
sketched by an unspecified speaker. It is possible that the speaker is the father, but the text
per se does not indicate this. With regard to the audience, the situation remains the same. The
literary context seems to suggest a hint. The fact that Proverbs 9 is a conclusion to Proverbs
1-9 indicates a possibility that Proverbs 9 intends not to specify its speaker and audience. In
Proverbs 8, the speaker's identity has come to include Lady Wisdom and the father at the
same time; the audience's identity has been democratized and has come to include all
humanity. In other words, who is speaking and who is listening do not matter any longer after
Proverbs 8.
birds in their fight: for he has forsaken the ways of his own vineyard, and he has caused the axles of his own
husbandry to go astray; and he goes through a dry desert, and a land appointed to drought, and he gathers
barrenness with his hands." Fox interprets this insertion as serving as "a pivot between the two invitations" of
Proverbs 9. Fox, Proverbs 1-9, 420.
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nvn? denotes the personalized character of simple-mindedness. Ibid., 301. Waltke renders
it as "totally gullible." Waltke, Proverbs 1-15, 428. Some English translations (RSV, ESV) have "wanton,
seductive," in accord with Toy and Delitzsch. Delitzsch, Proverbs, 148; Toy, Proverbs, 1 89.
The LXX has another insertion at the end of 9:18 as follows: "But get away; tarry not in
the place, nor direct your eye toward her. For thus you may pass through strange water and cross over a strange
river. From strange water keep away, and from a strange spring drink not." Fox sees the image of strange water
as a development from the Strange Woman, in which the diaspora situation is revealed. Fox, Proverbs 1-9, 423.
341
Two minor issues deserve mention here. First, vv. 4-6 are a speech of Lady
Wisdom and vv. 16-17 are a speech of Lady Folly. The audiences in these speeches are
specified in v. 4 and v. 16: the simple OfIS) and those who lack sense (3^""1On). Second, the
speaker and the audience in vv. 7-12 are ambiguous.
Interpretation of these verses is difficult, yet it seems possible to posit that the
speaker and the audience are Lady Wisdom and the simple/those who lack sense, if vv. 7-12
are understood as a continuation of Lady Wisdom's speech in vv. 4-6. This is so for two
reasons: first, the audience in these verses is addressed in the second person plural in vv. 8-9
and vv. 11-12, which is continuous with vv. 5-6; second, "1S in v. 11 also supports that Lady
107
Wisdom is pictured as the speaker ; third, the interpretive unity of vv. 7-12 that will be
sketched below will strengthen this view.
In summary, the speaker and audience in Proverbs 9 are unclear. Yet, vv. 4-12
and vv. 16-17 are respectively the speeches of Lady Wisdom and Lady Folly, in which the
simple and those who lack sense are addressed. Therefore, it is of significance how Lady
Wisdom and Lady Folly deal with this audience for the purpose of persuasion into following
them.
Perdue thinks that in vv. 7-12 "Lady Wisdom assumes once more the voice of the
teacher." Perdue, Proverbs, 152.
107
See my translation and textual discussions above.
342
Analysis of Linguistic Data
Syntactic/Semantic Cohesion
First of all, vv. l-3a are tightly united by the uses of the third person feminine
suffixes (?1G?3, G???3», ??30, ?G7, ??G??, ?"·™?) and verbal endings (?G?33, G????,
??3ß, HDpQ, G????, ?G??). Plus, all the foregoing six verbs are in perfect forms, yet an
imperfect verb is used at the end of v. 3a (X"1pFl). Therefore, while vv. l-3a should be
understood as one unit that describes the background, it is likely that an interpretive emphasis
is placed upon the imperfect verb (she calls out; X*ipn), which lets the audience attend to the
content of Lady Wisdom's speech in the following verses. Second, vv. 4-6 are Lady
Wisdom's speech. Especially, vv. 5-6 present a set of imperatives OD?, ????, ??f, ?3??7, Vn,
VKÇÎN), which makes vv. 4-6 into a literary unit. Third, vv. 7-12 abruptly begin with a couple
of participles in v. 7 (~)0\ ITDiE), which seems discontinuous with vv. 1-6. However, vv. 8-9
immediately follow with a series of imperatives/jussives (G??GG?>?, G???, ]G?, ????). The
interpretive unity of w. 7-12 is not really found in syntactic issues but in semantic and
thematic flow therein. The contrast between the righteous (p"H^) and the wicked (?7$?) is
paired with another contrast between the wise (?3?) and the mockers CpS), as explained
below in my analysis of thematic progression. Fourth, from the outset, vv. 13-18 structurally
match vv. 1-6. The description of Lady Folly in vv. 13-18 is a distorted version of Lady
Wisdom's description in vv. 1-6. Three verbs in vv. 13-14 are perfect verbs in the third
person feminine form (!TQi"!, HÍ7T, ??^G), which parallels the third person feminine verbs
343
and endings in w. 1-3. Lady Folly's inviting words (v. 16) are the same as Lady Wisdom's
(v. 4). Yet, the consequence of following Lady Folly is quite different as she leads to death.
Thematic Progression
First, the descriptions of Lady Wisdom (vv. 1-6) and those of Lady Folly (vv.
13-18) should be compared, since the contrast that comes out of this comparative lens seems
quite intentional. Second, the relationship ofthis contrast between Wisdom and Folly with
the contrast between one's own wife and the Strange Woman in Proverbs 5-7 will be
investigated. Third, vv. 7-12 will then be investigated for the purpose of drawing on its
service in terms of construing the message of Proverbs 9 in its entirety.
Truthfulness of Lady Wisdom (vv. 1-6) versus Deceptiveness of Lady Folly (vv. 13-18)
First of all, the image of Lady of Lady Wisdom described in vv. 1-3 primarily
focuses upon her preparedness for the invitation. As noted above, vv. 1-3 use a number of
third person nominal suffixes and third person verbs, which firmly indicates what Wisdom
has prepared before she sends out invitations. She has built her house, hewed out seven
pillars, slaughtered her meat, mixed her wine, arranged her table, and then she sent off her
maids to invite people. Scholars often have attended to what each of these preparations
signifies. For example, suggestions have been made in order to delve into what Wisdom's
house and its seven columns in v. 1 signify.
Longman also holds that the picture of Lady
Wisdom on the top of the heights of the city clearly indicates that Lady Wisdom is a
344
personification of YHWH himself.
109
Important as these issues are, the primary point of w.
1-3 is, when considered in its entirety, rather to emphasize that Wisdom is fully ready for the
feast that Wisdom herself has prepared. * This preparedness of Wisdom will be penetratingly
contrasted to the non-preparedness of Lady Folly in vv. 13-14, in which no preparatory steps
are taken by Folly. To begin with, it is crucial to remember, as Fox succinctly notes, that
Lady Folly does not come from a mythological background in the ANE context.
Rather,
as Waltke intriguingly says, she is to be regarded as an imaginative figure that serves as a
contrast to Lady Wisdom.
112
The most remarkable feature of Folly is that she has not
prepared anything with which to invite people.
1 13
Verses 13-14 describe that she knows
nothing (?f G??'?3). Though the terseness of this phrase can be interpreted in various
ways, it is quite suggestive that this phrase pinpoints Folly's inability to prepare her feast.
Having skipped building a house, making food, and setting up the table, which Wisdom
devotes herself to in an eagerly manner, Folly just sits at the opening of her house and on a
Fox, Proverbs 1-9, 296-98; Waltke, Proverbs 1-15, 431-33.
109,
„
„„
Longman, Proverbs, 222.
Van Leeuwen persuasively argues that the house image in vv. 1 -6 should not be
understood as a temple or a place for religious activities but as "a symbol of the world" on the basis of his
reading Prov 3:19-20, 24:3-4; 9:1; and 14:1 as well as similar texts in the Babylonian Talmud. Van Leeuwen,
NIB, 5:101-02.
Fox, Proverbs 1-9, 300.
Waltke, Proverbs 1-15, 429.
Clifford observes that the descriptions of Lady Wisdom and Lady Folly are sharply
contrasted in the sense that Lady Wisdom acts while Lady Folly does not act but speaks. Clifford, Proverbs,
345
throne on the heights of the city, and then begins to invite people. The whole preparatory
process that Wisdom sincerely undertakes is entirely missing in Folly's case.
Second, Lady Wisdom invites the simple in v. 4a. It should be noted here that
Lady Folly opens up her invitation in v. 1 6a that sounds precisely the same as Lady
Wisdom's: "Whoever is simple, let him turn in here!"
*b mot* ab-ion nan ??"· tis-o 4
1? ????1 31T-IOm ?3? "??*· TIS-O 16
t :
t :
t
t
:
··
¦·
-
-
-:
t ·¦
-.t
·
?
-: -
t ¦¦
«..t
¦
?
It is quite definite therefore that the intention of Lady Folly is to deceive the audience into
mistaking herself for Lady Wisdom. Furthermore, that both Wisdom and Folly address those
who lack sense (27???) in v. 4b and v. 16b accordingly reinforces this deceptive intention
of Lady Folly.
Third, this deceptiveness of Folly is fully grasped when her food is compared
to Wisdom's. In v. 5, Wisdom says that the bread and the wine that she provides have been
made by her. In contrast, Folly in v. 17 says that she will give stolen water and forbidden
bread.
The deceptiveness of Folly in v. 17 consists of two steps. At the first level, Folly is
attempting to deceive her invitees by saying that she also provides food as Wisdom does. 5
Yet, her foods are not genuine as Wisdom's but are in fact stolen items. Therefore, it is not
103.
114
Van Leeuwen calls these items "by-product of a sacrifice." Van Leeuwen, NIB, 5:102.
Clifford attempts to establish a prototype of Lady Folly's banquet from Ishtar's
proposition to Gilgamesh (VI.i.1-79), in Anat's request of Dan'el, in 2 Aqhat (CTA 17.5.26-55), and in
Calypso's proposal to Odysseus (Odyssey V 202-9). This view that relies upon the ANE connections is
critiqued by Fox. In my view, Fox is right in affirming the importance of literary connection between the
descriptions of Lady Folly in Proverbs 9 with those ofthe Strange Woman in Prov 7:14-17. Clifford, "Woman
346
too hard for the audience to realize the deceptiveness of Folly's invitation. Second, for this
very reason, Folly adds a point to the description of her food that her food is sweet and
pleasant. This sweetness and pleasantness are not found in the descriptions of Wisdom's
foods. By arguing for this sweetness/pleasantness, Folly is attempting to deceive the audience
at the second level. Upon paying careless attention to this sweetness/pleasantness, the
audience would fall into Folly's temptation. In a word, what Folly has prepared is not a set of
genuine foods but that of words that powerfully deceives the audience.
Fourth, the results of following Wisdom and Folly are clearly contrasted in v.
6 and v. 18. In the former, Wisdom promises life in the form of an imperative (??), whereas
the latter states that those who have followed her have gone into the realm of death (biNü).
Falling into Folly's deceptive remarks only means that one's life will be taken away.
In sum, vv. 1-6 and vv. 13-18 intentionally compares and contrasts Wisdom
and Folly. At first sight they look alike; yet in fact they are quite different. Wisdom prepares
foods, while Folly prepares deceptive words. Wisdom leads to life, yet Folly leads to death.
Wisdom/Folly in Proverbs 9 and One's Own Wife/Strange Woman in Proverbs 5-7
This dramatic contrast between the truthfulness of Wisdom's invitation and
the deceptiveness of Folly immediately reminds the audience of the previous contrast
between the genuine attractiveness of one's own wife and the deceptive attractiveness of the
Strange Woman described in Proverbs 5-7. For this purpose, let us point out the connections
between the Strange Woman and Lady Folly. First, as Clifford notes, the water image (D1Q)
Wisdom in the Book of Proverbs," 61-72; Fox, Proverbs 1-9, 304-5.
347
in v. 17 refers back to "the sexuality of the wife" in Prov 5:15-17; the secrecy (0"?G?0) in v.
17 connects with "the furtive meeting" of the Strange Woman and the young man in
Proverbs 7.
Second, attention should be paid to the uses of the image of theft (0"1D^a) and
bread (0?7) in v. 17 which respectively connect back to Proverbs 6:30-31 and Prov 6:26.
Proverbs 6 compares the results of theft and adultery and concludes that the cost of
committing adultery is indescribably more expensive than that of committing theft. Put
simply, Lady Folly in Proverbs 9 attempts to deceive her audience just as the Strange Woman
does in Proverbs 5-7. In fact, scholars have observed that Folly in Proverbs 9 is a kind of
culmination of the features of the Strange Woman in Proverbs 5-7. For example, Tan states
that "in order to highlight her [the Strange Woman's] metaphorical function, the author adds
another exaggeration of her by personifying her, and this time pitting her directly against her
antithesis: Woman Wisdom; hence, Woman Folly."
1 17
In a word, Lady Folly's primary
intention in Prov 9:13-18 is to deceive the audience into believing that she looks like and is
actually as attractive as Lady Wisdom, just as the Strange Woman in Proverbs 5-7 intends to
deceive by making herself look like one's own wife.
1 18
Fox rightly posits that Lady
Clifford, Proverbs, 107. Longman also notes that a woman's invitation of a man to a meal
symbolizes the erotic, sexual relationship. For example, see Prov 3:18; 7:4. Longman, Proverbs, 217.
117
Tan, 'Foreignness'ofthe Foreign Woman, 101-2. Longman suggests the same point.
Longman, Proverbs, 222.
1 18
McKinlay posits that the language of Prov 9:17 seems to suggest that Lady Folly is a
prostitute. Judith E. McKinlay, Gendering Wisdom the Host: Biblical Invitations to Eat and Drink (JSOTSup
216; Sheffield: Sheffield Academic, 1996), 79.
348
Wisdom's banquet is "an alternative to the Strange Woman's, and Folly's invitation provides
a negative counterpart to Wisdom's."1 19
Invitation of Lady Wisdom in v. 4
In Prov 9:4, Lady Wisdom invites two kinds ofpeople: the simple Ons) and
the one who lacks sense (3^"?0?). The combination of these two terms causes an
interpretive issue, since it literarily refers back to Prov 7:7 where they are used to describe
the young man who falls into the temptation of the Strange Woman. Lady Wisdom here in
Prov 9:4 is then to be viewed as intending to lead those who have been tempted by the
Strange Woman back into the right direction. How could this be possible, as the audience
recalls that the simple/the senseless person was unable to differentiate the Strange Woman
and Lady Wisdom in Proverbs 7?
To answer this question, one has to note what has come
between Proverbs 7 and Proverbs 9. That is, Proverbs 8 teaches the religious particularity and
influential universality of Wisdom as the way to find and obtain Wisdom and not mistake the
Strange Woman for Wisdom. Now this religious nature of Lady Wisdom having been fully
addressed in Proverbs 8, Wisdom comes to invite the simple and the senseless to her feast. In
a word, Proverbs 9 provides a second chance to the simple for making a right decision, i.e., to
choose Lady Wisdom and denounce Lady Folly.
Fox, Proverbs 1-9, 305.
Fox argues that peti is, in his present condition, foolish and empty-headed (Prov 7:7), but
he is still malleable and can learn (1:4; 19:25; etc.). The teachings are addressed to those who presumably can
learn, and there is little hope for the others." Yet, in addition to this, the contextual uses ofpeti should primarily
be considered. Ibid., 316.
349
Mockers versus the Wise (vv. 7-12)
All the foregoing observations lead us to the interpretive world of vv. 7-12,
which is quite hard to understand. First of all, a number of scholars argue that this set of six
verses does not seem to construe a logical flow that fits with the rest of Proverbs 9. For
example, Fox, Whybray, Toy, and McKane see vv. 7-12 as a later interpolation which should
be regarded as a miscellany.
121
Second, vv. 7-12 create an interpretive problem as it severely
critiques the mockers (fb) on the ground oftheir incorrigibility. While recalling that the
simple and the sense-lacked people are being invited again in v. 4, this severe critique against
the mockers is not easily understood. In other words, the message of vv. 7-12 appears
incongruous with that of v. 1-6 and vv. 13-18.
However, in my view, to disregard w. 7-12 as a miscellany is not preferred.
Let us address these issues. A number of scholars have recently suggested that there is an
interpretive possibility to find a textual intention for vv. 7-12. Meinhold argues in this regard
that w. 7-9, and v. 12 form a frame treating scoffer and wise, heightening the inner statement
in vv. 10-11 on the beginning and fruit of wisdom.
122
Byargeon argues that vv. 7-12 are not
intrusive in the context of Proverbs 9, but in fact is "integrative both in terms of its structure
and content." His argument is based on three sets of literary observations: paronomasia,
Ibid., 306-9; John Goldingay, "Proverbs V and IX," RB 84 (1977): 87-93; Whybray,
Proverbs, 141.
122
Meinhold, Sprüche, 155-58.
350
chiasm, and inclusio, all found in w. 7-12. 123 Frydrych also holds that vv. 7-1 1 have been
placed intentionally in the sense that "the feast is envisaged as an opportunity for the wise
and righteous to withdraw from the company of the incorrigible mockers and to mutually
correct and educate each other."
All these arguments at least suggest that vv. 7-12 should
be given a chance to be interpreted as a textual unit. My analysis is as follows.
Verses 7-12 can be divided into three sub-units: vv. 7-9, v. 10, and vv. 1 1-12.
These three units seem to be interconnected with a purpose in mind. The first unit, vv. 7-9,
presents four key words: the mocker (fb), the wise (DDFI), the wicked (l?tth), and the
righteous (p"^). The definitions of these words have already been made clear throughout
Proverbs 1-8. However, v. 7 begins to reshape the definitions of the mocker and the wise by
firmly stating the incorrigibility of the mocker: "Whoever corrects a mocker receives
disgrace" flibj? Í7 ?_f fb ??''). The fact that this mocker cannot be taught and improve
immediately raises a question: why is this person described as incorrigible, even though the
simple OnS) and the one who lacks sense (a^'???) are considered as teachable in v. 4?
What is the distinctiveness of this mocker? To get an answer, we need to see further v. 7b:
"whoever reproves a wicked person gets hurt" (ÌEÌQ VVlb G?????). It is significant to note
that v. 7 connects the mocker with the wicked. When Kugel's explanation of Hebrew
parallelism is taken into consideration here ("A is so, and what's more, B is so."), it is quite
Rick W. Byargeon, "The Structure and Significance of Prov 9:7-12," JETS 40 (1997): 367-
75.
124
Frydrych, Living under the Sun, 62.
351
suggestive that the mocker in v. 7a is likened to the wicked in v. 7b.
In other words, the
mocker in v. 7a is not simply a mocking person but one whose character can be wicked as
1 ?£
well.
The point of v. 7 is that the character of the mocker is the same as that of the wicked
and therefore is incorrigible.
127
This way of explaining the mocker continues in v. 8, where the mocker is now
compared to the wise. Verse 8a posits that one should not reprove the mocker since the
mocker will then hate him/her. The uses of PD"1 in v. 7b and v. 8a indicate that reproving the
wicked and the mocker is at least interconnected. Verse 8b conversely presents the idea that
one who reproves (?3*') the wise will be loved. Now, the mocker is compared to the wise.
Whereas the mocker will hate the one who reproves, the wise will love the one who reproves.
Until now, vv. 7-8 compare the mocker, the wicked, and the wise. Yet, these words are not
clearly defined.
Verse 9 goes further to explain the wise and the righteous. Verse 9a states that
when one gives something to the wise, the wise will be wiser, and when one teaches the
righteous, the righteous will add learning (U^b ^Di"1! p^xb VTiTl "IiITDSrP/) DSnS ]P1).
Kugel declares that all parallelism is really "synthetic" in that "B, by being connected to A
- carrying it further, echoing it, defining it, restating it, contrasting with it, it does not matter which - has an
emphatic, 'seconding' character, and it is this, more than any aesthetic of symmetry or paralleling, which is at
the heart of biblical parallelism." Kugel, The Idea ofBiblical Poetry, 51.
Waltke believes that since "mockers reject "the fear of the Lord" (9:7, 8), the religious
evaluation of the mocker as a wickedperson ... is fitting (italics original)." Waltke, Proverbs 1-15, 440.
Waltke posits that mockers and the wicked are "co-referential terms." Ibid.
352
Obviously, the point of v. 9 is that the wise and the righteous are teachable or corrigible. All
these observations lead to the structure of vv. 7-9 as follows:
V. 7
The incorrigibility of the mocker and the wicked [negative + negative]
V. 8
The contrast between the mocker and the wise [negative + positive]
V. 9
The corrigibility of the wise and the righteous [positive + positive]
This structure shows that v. 7 and v. 9 are purposefully contrasted. Then, the heart of vv. 7-9
is found in v. 8: the mocker versus the wise, while these two words are connected
respectively with v. 7 and v. 9. This means that the message of vv. 7-9 can be simplified into
one thesis: the wise is teachable and the mocker is not. If this is the case, one naturally raises
a question: how can we be the wise and not the mocker?
In my view, v. 10 is given intentionally to answer this question: "the fear of
the LORD is the beginning of wisdom, and the knowledge of the Holy One is understanding
(nra ETtflp ?»?1 ?1GG G??? ???? n*?nn)." Ofprime significance is to note that ??3?
in v. 10b connects with both v. 8 and v. 9 (QDn). That is to say, v. 10 functions to clarify
what the phraseology, "the wise," in vv. 8-9 means.
128
More precisely, v. 10 clarifies how
one can become wise: one should fear the Lord and know the Lord if one would like to be
wise. The point of being wise consists in the religious nature of Israelite faith.
129
If one
chooses to believe in and rely upon YHWH, he becomes wise. By this message, v. 10
128
129
Fox points out that v. 10 puts vv. 7-9 into a religious framework. Fox, Proverbs 1-9, 308.
Clifford argues that thefear of YHWH "does not mean a general religious attitude but
devotion to a particular god entailing obedience and proper ritual. Here it involves Yahweh, Israel's God, who
353
provides a conclusion to w. 7-9 in terms of how one can be teachable/corrigible, or how one
can be wise.
Verse 1 1 adds to this message of v. 10 a point that one who gets wisdom will
obtain benefits—longevity of life (D,sn nW). Verse 12 concludes vv. 7-12 by stating once
again the critical contrast between the wise and the mocker.
It is now time to take into account how the foregoing interpretation of w. 712 contributes to the entire message of Proverbs 1-9. Verses 1-6 and vv. 13-18 make a
contrast between Lady Wisdom and Lady Folly for the purpose of asking the audience to
make a choice between them. The points of contrast include the similarity of Wisdom and
Folly's invitations versus the differences of following them, the genuineness of Wisdom, and
the deceptiveness of Folly. Yet, vv. 1-6 and vv. 13-18 do not construe the way of how one
should differentiate between Wisdom and Folly. This is where vv. 7-12 come with an answer.
Verses 7-12 consist of a pack of short aphorisms that construct a quite different literary
format in comparison to vv. 1-6 and vv. 13-18. Yet, as discussed above, at issue in this
passage is not its literary format but the message that it attempts to deliver. In other words,
vv. 7-12 contribute to construct the message of Proverbs 9, as it defines the way of wisdom
as faith in the religion of Israel, namely the fear of YHWH, and as it also adds that only those
who obtain this wisdom are corrigible and will gain further benefits. The definition of
wisdom and the characteristics of those who obtain this wisdom are explained in vv. 7-12,
which sheds light on how to grasp wisdom: the way to choose wisdom and reject folly,
is the guarantor of the way of wisdom." Clifford, Proverbs, 107.
354
despite the latter' s deceptive remarks, is to fear YHWH, the God of Israel.
130
Once one
makes a decision to trust in YHWH, he/she will be wise and be able to discern between
wisdom and folly.
131
r·
In iact, this message well matches the teaching of Proverbs 8 which
conspicuously focuses upon the religious, theological nature of Lady Wisdom as a means to
differentiate Wisdom from the Strange Woman.
Analysis of Communicative Context
First, Proverbs 9 should be understood in its relationship with the foregoing
texts of Proverbs 1-9. In particular, it summarizes the teachings of Proverbs 4-8 and
transforms them into a set of beautiful contrasting metaphors (Lady Wisdom versus Lady
Folly) with instructions on how to differentiate the two. More specifically, Proverbs 9 easily
reminds us of the thematic flow of Proverbs 4-8, where the difficulty of not getting trapped
by the false attraction of the Strange Woman is strategically presented (Proverbs 4-7) and the
way of doing so is explained as focusing upon the religiosity of the faith of Israel (Proverbs
8). Verses 1-6 and w. 13-18 connect with Proverbs 4-7, whereas vv. 7-12 connect with
Proverbs 8. In this sense, Proverbs 9 should be regarded as a summary of Proverbs 4-8 yet
with different literary and metaphorical formats. Therefore, the generic purpose of Proverbs 9
should be viewed as summarizing Proverbs 4-9.
Dell specifically argues that wisdom and YHWH are "integral theological concepts" of the
wisdom quest, rejecting the understanding of their relationship in later redactional processes. Dell, Book of
Proverbs, 105.
131
Longman posits that "to be wise means that one acts like one who is in relationship with
Yahweh." Longman, Proverbs, 223.
355
Second, the identities of speaker and audience remain unclear. As argued
before, this appears intentional, considering that in Proverbs 8 the speaker's identity has
come to include Lady Wisdom and the father at the same time; the audience's identity has
been democratized and has come to include the whole humanity. In this light, Proverbs 9
intends not to specify the speaker and audience but to re-emphasize the necessity of choosing
Wisdom, since the way of choosing Wisdom needs to be made known to the democratized
audience, the whole human community, or at least to those who read the book of Proverbs.
Therefore, the illocutionaryforce of Proverbs 9 is to re-teach, namely, to
remind the audience of the teachings of Proverbs 1-8. The perlocutionary intention is that the
readers of Proverbs, having learned Proverbs 1-8, should choose Wisdom by making a
decision to practice the fear of YHWH in all circumstances. These communicative intentions
are deeply associated with the purpose of Proverbs 1-9 in its entirety as a hermeneutical
introduction to what follows, namely, Proverbs 10-29.
Summary
First, Proverbs 9 functions as a summary statement of Proverbs 4-8. With a
clear contrast between the invitation of Lady Wisdom (vv. 1-6) and that of Lady Folly (vv.
13-18), Proverbs 9 packs the teachings of Proverbs 4-8 into a new format of contrast between
two female figures. Although their speeches look alike, their actions are opposite to each
other. This point perfectly corresponds to the contrast between the truthfulness of Wisdom
and the deceptiveness of the Strange Woman. In a word, Proverbs 9 once more persuasively
356
urges the audience to choose wisdom and reject folly before they go into the world of
Proverbs 10-29.
Second, how one can make the right choice is explained in the pack of short
aphorisms in vv. 7-12, where the way of discerning wisdom is postulated as the fear of
YHWH. Verses 7-12 consist of three logical steps: first, the thematic flow of w. 7-9 leads
towards who are wise; second, v. 10 clearly views the fear of YHWH as the beginning of
wisdom; and third, vv. 11-12 explain the benefits that follow as one chooses the fear of
YHWH. Now that fearing the God of Israel is the essential characteristic of Wisdom, the
audience is now requested to make a decision—whether to follow wisdom by fearing YHWH
or to follow folly by leaning on something else.
In sum, Proverbs 9 finalizes the arguments of Proverbs 1-9 as its conclusion.
The fear of YHWH, representing Wisdom's religious particularity and influential
universality, should be executed as a hermeneutical guideline in interpreting the individual
proverbs in Proverbs 10-29.
Hermeneutical Paradigm
It is now time to consider the implications of the aforementioned points in
order to finalize the hermeneutical paradigm Proverbs 1-9 establish for Proverbs 10-29. In
the previous chapter of this dissertation, we have considered the hermeneutical implications
of Proverbs 4-7, which attempts to revise the deed-consequence nexus explicitly taught in
Prov 1:8-3:35. The hermeneutical implications of Prov 1:8-3:35 and those of Proverbs 4-7
respectively have been as follows. First, in Prov 1 :8-3:35, the hermeneutical lens is
357
associated with the deed-consequence nexus, since it is postulated therein that if one chooses
the right way, there will be no critical problems, insomuch as one chooses Wisdom,
particularly in association with one's relationship with YHWH. Second, in Proverbs 4-7, this
hermeneutical lens of Prov 1 : 8-3:3 5 is seriously questioned, since it is posited therein that to
make a right choice is markedly difficult, which is shown by the fact that Lady Wisdom and
the Strange Woman cannot be easily distinguished from each other. The communicative
intention of Proverbs 4-7 is therefore to reveal the urgent necessity of revising the
hermeneutical lens of Prov 1:8-3:35 into another lens capable of dealing with the tricky and
complicated life issues that cannot be easily determined on the basis of the deed-consequence
nexus. Even if one makes a decision to grasp wisdom and receive blessings, it might be the
case of the other way around, eventually leading to folly. Then, one should ask a question:
how can we discern Wisdom to make the right choice?
This is where Proverbs 8-9 come with an answer. Proverbs 8 emphasizes
Wisdom's religious particularity and influential universality. On the one hand, the religious
particularity signifies Wisdom's relationship with YHWH the Creator. A clue to how to
discern Wisdom from the Strange Woman is provided in the fact that Wisdom was an
observer at the time of Creation. In other words, Proverbs 8 answers the epistemological
question of how to discern Wisdom by explaining Wisdom's ontological identity: she can
only be rightly perceived through her relationship with YHWH the Creator. On the other
hand, the influential universality indicates Wisdom's influential capability over all that
happens in the created world. Once rightly discerned, Wisdom will exercise her influence
upon all tricky life issues and lead those who have discerned her in the right direction.
358
Having established this set of Wisdom's essential features, Proverbs 8 advises
its audience to exercise their faith in YHWH in all of their life circumstances. Deed-
consequence nexus does not always work; yet faith in YHWH will only lead to the right way.
The epistemological question—how to rightly perceive what we perceive—corresponds to
the question of how to make a right decision. Sometimes to do so appears elusive and
impossible due to the trickiness of life issues. To this hard question, Proverbs 8 answers by
pinpointing the ontological feature of Wisdom that she has a special relationship with
YHWH and is therefore able to exercise influence in a universal manner. That is to say,
Wisdom's ontology shapes her epistemology; and furthermore, Wisdom's epistemology
shapes our interpretive process of the individual proverbs, or the decision-making process in
dealing with life issues. Proverbs 9 dramatically re-expresses this point, as it compares the
invitation of Lady Wisdom and that of Lady Folly. Although they look similar, their
consequences are contrastingly different. Therefore, one should act in accordance with the
faith in the God of Israel whenever he/she makes a decision in life issues. In this regard, it
should be concluded that Proverbs 8-9 suggest a.faith-consequence model as an alternative to
the deed-consequence model of Prov 1:3-3:35. This faith-consequence model requires us to
shape our epistemological viewpoint through our faith in YHWH. In a word, faith in YHWH
shapes how one should perceive the world and what happens in it, whereby one will be able
to discern right from wrong in dealing with life issues. Proverbs 8-9 ask for a transformation
ofour perceptiveframework towards the created world in accordance with our faith in
YHWH.
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Therefore, it is quite probable that the literary structure of Proverbs 1-9 is
intentionally designed to present the advancement from the deed-consequence nexus model
to the faith-consequence nexus model. Specifically, Prov 1:8-3:35 introduces the deedconsequence nexus; Proverbs 4-7 delve into the difficulties inextricably bound up with it; and
Proverbs 8-9 suggest an alternative to it.
I am of the opinion that the transformed perceptive framework seems to ably
cope with the interpretive difficulties residing in Proverbs 10-29, which include the loss of
Sitz im Leben, the breakdown of retributive justice, the ANE influence, and the situationality
of individual aphorisms, as discussed in the first chapter of this dissertation. My view is
effectively supported by a couple of observations. First, as discussed in the preceding chapter
of this dissertation, Proverbs 4-7 seem to connect with Proverbs 10-29 in terms of sharing a
difficulty in making a right decision. Proverbs 4-7 posit that it is hard and improbable to
distinguish the right woman from the wrong woman; Proverbs 10-29 contain the interpretive
difficulties that disqualify the certainty of interpreting proverbs in the right way. Both
Proverbs 4-7 and Proverbs 10-29 markedly purport to express the difficulty and uncertainty
in making a right decision. Simply put, they share an epistemological difficulty. Therefore, if
it is accepted that Proverbs 8-9 attempt to give an answer to the question of Proverbs 4-7—
how to make a right decision in differentiating the two kinds of women, Proverbs 8-9 should
also be understood as providing a solution to the problem of Proverbs 10-29—how to make a
right decision in interpreting and applying the individual sayings in Proverbs 10-29.
Second, and moreover, the teaching that one should fear YHWH as the
beginning of Wisdom in Prov 9:7-12 strategically connects with Proverbs 10-29 on the
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grounds that Prov 9:7-12 presents a set of literary features similar to the individual proverbs
in Proverbs 10-29. Van Leeuwen is of significant in this regard, as he argues:
[T]hese verses [Prov 9:7-12] create links both forward and backward in the
final form of Proverbs. In form these verses anticipate the short sayings and
admonitions that will predominate in chaps. 10-29.... This equation links the
focus on wisdom and folly of chaps. 1-9 with the focus on righteous and
wicked, so characteristic of chapters 10-15. Verses 7-12 thus help to connect
chaps. 1-9 to the subsequent sentence collections formally and by establishing
thematic equivalence.
Scholars such as Meinhold and Preuss agree with Van Leeuwen.133 Once we recognize the
similarity in literary genre between Prov 9:7-12 and the individual aphorisms in Proverbs 1029, it becomes also suggestive that Prov 9:7-12 is purposefully placed between the two
invitations of Wisdom and Folly. Specifically, the individual aphorisms in Proverbs 10-29
are positioned between the way of wisdom and that of folly, in the same way as Prov 9:7-12
is positioned between the way ofwisdom and that of folly. Hence, the individual aphorisms
in Proverbs 10-29 are to be interpreted either by Wisdom (Prov 9:1-6) or by Folly (Prov
9:13-18).
If this similarity is acknowledged as purposeful, one should then further
consider how the message of Proverbs 1 -9—specifically that of Proverbs 8-9—serves the
interpretation ofProverbs 10-29.134 Proverbs 1-9 teach that transformation ofone's
Van Leeuwen, NIB, 5:103.
133
Meinhold, Sprüche, 45; Preuss, Einführung, 60.
134
. .
It is interesting to see Whybray observes a number of things shared in Prov 9:7-12 and
Prov 1:5-7. Whybray, Proverbs, 33, 35.
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epistemological viewpoints in accord with the fear of YHWH is the key to differentiating
wisdom and folly. Therefore, it seems appropriate to argue that the way of differentiating
wisdom and folly in interpreting and applying the individuai aphorisms in Proverbs 10-29 is
also to initiate a perceptive attitude in accord with thefaith in YHWH. Even though the
interpretive difficulties therein—such as the loss oí Sitz im Leben and the situationality of
proverbs—appear so enormous that the interpretation of proverbs appears hard and
improbable, it is certain that this new perceptive attitude shaped by fearing YHWH enables
the readers to accomplish the given interpretive task. In this sense, thefear ofYHWH
functions as a new context in which the interpretation of proverbs should be executed. To put
it another way, Proverbs 1 -9 establish a theologically shaped epistemological context, by
which to interpret the individual proverbs, in order to replace the lost or irrecoverable
historical context (Sitz im Leben or the ANE influence), to cover up the interpretive
limitations of situationality of proverbs, or to respond to the tricky issues raised by the cause
of divine retributive justice.
In a word, an answer is finally given: inasmuch as one transforms one's own
epistemological paradigm according to the fear of YHWH in applying the individual
proverbs, one should be able to head in the right direction and will eventually receive the
blessings of YHWH. Otherwise, one will get lost and fall into the trap of Lady Folly in
interpreting the proverbs. Ignoring this theological perceptive framework and depending
upon anything else—for example, an attempt to rely heavily upon the situationality of a
proverb and the apply the proverb in one's own way, to arbitrarily squeeze the retributive
justice into a particular situation in order to disavow YHWH' s justice over the created world,
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to unwarrantedly reconstruct the Sitz im Leben of a proverb, or to build one's interpretation
of a proverbs solely on the basis of the ANE influence—will inevitably lead to the way of
folly. Important and even often helpful as theses issues are for the interpretation of proverbs,
the guaranteed interpretive rule for individual proverbs is to always utilize the fear of YHWH
in perceiving and applying all of the individual proverbs. This theologically shaped
perceptive framework is the hermeneutical lens that Proverbs 1-9 construe as an introduction
to Proverbs 10-29.
This notion of \he perceptive context with theological sensitivity accordingly
advances how we should interpret the individual proverbs collected in Proverbs 10-29. In fact,
scholars such as Fontaine, Fox, and Hildebrandt argue that a proverb, which has been
detached from its original setting and is now placed in a literary text, is supposed to become
meaningful when it is applied to a particular life setting. Fontaine names this a "performance
meaning."
135
In this regard, Hilderbrandt states:
[0]nce detached or decontexualized into a collection, the collected proverb
becomes much more flexible and gains multisemantic possibilities and
polysituational adaptability in terms of its future use. Its potential is virtual in
the collection and realized when it is reattached and recontextualized. . . in
each new interactional situation.
Fox articulates this point in more detail:
The editors have . . . detached the sayings from actual use and assembled
them... in readiness for deployment in a limitless variety of new contexts. The
135
Fontaine, Traditional Sayings, 72-138; Carole R. Fontaine, "Proverb Performance in the
Hebrew Bible," JSOT32 (1985): 87-103.
Hildebrandt, "Genre of Proverbs," 530.
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most a reader can do with regard to performance potential is imagine some of
the ways a proverb could be used: how it might influence people, what goals it
could serve, how it could be slanted in different directions depending on the
wishes of the user.
Although admitting that a proverb carries this "polysituational adaptability" and needs to be
"recontextualized" in a new situation, I argue that if a proverb is only interpreted and applied
in this way, it will be the interpreter's preferences that function as the primary factor that
drives the interpretive process. In other words, "performance meaning" is very likely to
ignore what the text of a proverb intends to deliver and is eventually to be shaped by one's
own interpretive preferences. Therefore, I argue instead that we should prioritize the
hermeneutical lens of Proverbs 1-9 to the performance meaning and/or other interpretive
elements in interpreting a proverb, as Proverbs 1-9 posit that this theologically shaped
epistemological context is designed to substitute the irrevocable original setting of the
proverbs. Though other historical/literary contexts are often available and helpful, the most
primary interpretive guideline should always be this epistemological context that works in
accordance with the fear of YHWH. This is the precisely point that Proverbs 1-9 teach with
regard to how one should interpret and apply the proverbs in Proverbs 10-29.
In summary, the theologically shapedperceptive context construed by
Wisdom's two essential features—her religious particularity and influential universality—
functions as a hermeneutical lens for Proverbs 10-29, as it transforms the readers'
epistemological pattern in order for them to cope with the interpretive issues therein such as
Fox, Proverbs 10-31, 484. Italics original. Along with this point, Fox also suggests that
literary devices should be considered for interpreting the collected proverbs, including sound patterns, proverbs
permutations, parallelism, the disjointed-ness of proverbs, and the literary/theological context often found in the
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the loss of Sitz im Leben and the situationality of proverbs. In the interpretive world of
Proverbs 10-29, all proverbs should be understood and applied with sensitivity to thefear of
YHWHm. all of life circumstances they are to be applied to. In an ultimate sense, the whole
being of the readers should be transformed by this hermeneutical paradigm, whereby they
will be able to properly approach their life issues. Otherwise, their interpretive activities will
only lead to fatal consequences, as squarely pictured by the Strange Woman and Lady Folly.
Yet, Lady Wisdom, who has a special relationship with YHWH and exercises influence over
the universe, will unfailingly guide us into the way of life filled with YHWH' s blessings and
happiness.
In addition, it seems appropriate here to comment on the meaning of thefear
ofYHWH Cn]Tl] ???) in Proverbs 1-9. This phrase occurs in Prov 1 :7 and Prov 9:10 to
make an Inclusio at the beginning and ending sections of Proverbs 1-9. As already pointed
out, it is employed in Prov 1 :7 as an example of proverb that needs interpretation by reading
through Proverbs 1-9. It is also given again in Prov 9:10 as a conclusion to Proverbs 1-9.
Then, how should we understand this phrase in accordance with the arguments of Proverbs 19? Reflecting upon what we have studied thus far, it is possible to explain the fear of YHWH
in Proverbs 1-9 as follows:
First, the precise definition of the fear of YHWH is not articulated in Proverbs
1-9. Instead, the implications of the fear of YHWH are provided. Second, the fear of YHWH
should be understood in light of its relationship with Wisdom, since both verses state that the
surrounding proverbs. See Fox, Proverbs 10-31, 477-98.
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fear of YHWH is the beginning of Wisdom.
138
Specifically, as argued throughout our
examination of Proverbs 1-9, Wisdom can be discerned and obtained through her religious
particularity and influential universality. Among these two features of Wisdom, the fear of
YHWH precisely relates to the first, Wisdom's religious particularity. This immediately
indicates that the fear of YHWH in Proverbs 1-9 functions as a way to differentiate Wisdom
and the Strange Woman, in other words, as a way to make a right decision and reject the
temptation of making a wrong decision. Third, conclusively, the fear of YHWH in Proverbs
1-9 functions as a perceptive attitude that we should execute in interpreting proverbs as well
as in living a life of faith. It entails how we understand things that happen around us and how
we respond to them. If our attitude functions in a way that serves and glorifies the name of
YHWH, it will provide us life. If not, it will lead us to the way of death.
In sum, the fear of YHWH means a theologically shaped epistemological lens
that is required for the interpretation of individual proverbs and for the interpretation of our
life issues. In Proverbs 1 -9, its definitive meaning is not provided, yet how it should be
executed is clearly presented. The real importance of the fear of YHWH lies in how we
perceive and behave in reality to make a right choice in accord with our faith in YHWH.
For the translation "beginning," Prov 1:7 has ?G??? while Prov 9:10 has ?^??. The first
word may mean both the temporal priority and the essential quality of Wisdom, whereas the second word
primarily points out the temporal priority of Wisdom. Yet, the meaning of the fear of YHW should not only be
based upon this etymological difference. Rather, its meaning should be inferred from the main textual
arguments of Proverbs 1-9 in toto.
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Conclusion
The examination of Proverbs 8-9 has attempted to show that this set of texts
intends to give an answer to the epistemologica! problem raised in Proverbs 4-7. In a word,
Proverbs 8 teaches how one can distinguish Lady Wisdom and the Strange Woman. First, it
presents the process of synchronic democratization of audience. Second, Prov 8:1-21
explains in detail what the values of Wisdom are. Third, vv. 22-3 1 introduce the essential two
features of Wisdom's identity that cannot be mimicked by the Strange Woman: the religious
particularity and influential universality of Wisdom. The former means that the epistemology
of Wisdom is based upon her ontological relationship with YHWH the Creator. If one would
like to find Wisdom, he or she should have a relationship with YHWH who created and rules
over the world. The latter—Wisdom's influential universality—signifies that Wisdom, once
rightly discerned, exercises influence over all manner of human circumstances. This mix of
two features of Wisdom legitimately construes a hermeneutical point: the way of discerning
Wisdom is to shape our perceptive pattern by fearing YHWH. When we perceive what we
perceive, we should put into practice the fear in YHWH. Otherwise, no matter how excellent
one's perceptive ability is, one will certainly be captured by the temptation of the Strange
Woman and will be given a kiss of death. Fourth, in Prov 8:32-36, the voice of Lady Wisdom
takes on the voice of the speaker of Proverbs 4-7 (the father/grandfather), in order to add
authority of the human speaker(s) to her own voice. Having obtained the human authority,
Lady Wisdom will be able to fully address any sort of life issues that reside in Proverbs 1 029.
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Proverbs 9 wraps up the discussions of Proverbs 1-8 by drawing two
contrasting scenes of Lady Wisdom (Prov 9:1-6) and Lady Folly (Prov 9:13-18). Though
they sound alike, their real actions are opposite. The way of differentiating Wisdom from
Folly is described in Prov 9:7-12, particularly in Prov 9:10. The fear of YHWH is the
guideline that one should utilize in order to choose Wisdom and reject Folly. Simply put, on
the one hand, Prov 9:1-6 and Prov 9:13-18 are a summation of Proverbs 4-7. On the other,
Prov 9:7-12 provides a thesis similar to the message of Proverbs 8, as they share the
emphasis upon the religious particularity of Wisdom or the fear of YHWH as the way of
discerning Wisdom from Folly/the Strange Woman. Furthermore, Prov 9:7-12 functions as a
bridge to the interpretive world of Proverbs 10-29 in terms of the similarity in genre between
Prov 9:7-12 and the individual aphorisms of Proverbs 10-29. In this sense, Prov 9:7-12 seems
to certify that the urgent need of utilizing the fear of YHWH as the way of discerning
Wisdom in order to properly address the proverbs of Proverbs 10-29.
All of these points are integrated into one thesis: the two distinct features of
Wisdom—the religious particularity and the influential universality—function cooperatively
to revise the hermeneutical lens of Prov 1:8-3:35 which suggests the deed-consequence nexus,
into another that ably copes with the interpretive difficulties of Proverbs 10-29. The
hermeneutical lens that Proverbs finalizes is that one should perceive what he/she perceives
through the epistemological attitude that works in accordance with fearing YHWH. Given
that perception inevitably influences the decision-making, it is extremely important what
kind of perceptive pattern we establish in the process of decision-making, or, when dealing
with proverbs, in the process of interpretation and application.
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The hermeneutical lens that Proverbs 1-9 establish is a theologically shaped
epistemologicalframework. In other words, our perceptive pattern should be transformed by
practicing the fear of YHWH. This epistemological framework legitimately functions a
primary interpretive context for Proverbs 10-29, replacing the irrevocable original
historical/cultural context and cooperating with the literary context of individual proverbs
that are often available and helpful. If one utilizes this new interpretive context, one will
receive blessings and will be able to live confidently and fruitfully. Yet, if one fails to do so
and comes to rely upon anything else, one will surely fall for the temptation of the Strange
Woman/Lady Folly and will be led to the way of trouble and death.
In conclusion, Proverbs 1 -9 attempt to equip the audience, or the readers of
Proverbs 1-9, with a theologically shaped perceptive framework. Until then, one will not be
ready to go into the world of Proverbs 10-29, where Folly is awaiting anyone who turns in
there, fully armed with fatal, deceptive attractiveness.
CHAPTER 7
SUMMARY AND IMPLICATIONS
To be wise means that one acts like one who is in relationship with Yahweh'.
Tremper Longman III
Wisdom is a divinely initiated and guided interpretation ofreality2.
Ryan P. O'Dowd
This dissertation has attempted to examine the way in which Proverbs 1 -9
establish a hermeneutical introduction for the rest of the book of Proverbs, particularly for
the collections of individual proverbs in Proverbs 10-29. Chapter 1 seeks to explain the
necessity for establishing a hermeneutical framework arising from Proverbs 1-9. Specifically,
it introduces the interpretive difficulties pertaining to Proverbs 10-29, including the loss of
Sitz im Leben of the individual proverbs, the situational nature of the proverbs, the influence
of the ANE wisdom literature, and the possible breakdown of divine retributive justice. Then,
it examines the scholarly responses dealing with these interpretive issues. Attempts that find
interpretive clues within Proverbs 10-29 are examined and evaluated, which in my view are
not satisfying ultimately. Various kinds of proposals that seek to read Proverbs 10-29 in light
of Proverbs 1-9 are also investigated. Their results, though many of them are quite insightful,
do not establish the way to handle the interpretive problems of Proverbs 1-9. My contention
Longman, Proverbs, 223.
Ryan P. O'Dowd, "A Chord of Three Strands: Epistemology in Job, Proverbs, and
369
370
is therefore that a thorough study of Proverbs 1-9 is of great necessity, to examine how
Proverbs 1-9 function to establish a hermeneutical lens that ably copes with the
aforementioned interpretive issues arising in Proverbs 10-29.
Chapter 2 deals with the methodology employed in this dissertation. The two
primary methods considered are text-linguistics and speech act theory. For an understanding
of text-linguistics, its three sub-levels are examined: syntactics, semantics, and pragmatics.
Text-linguistics integrates syntactics, semantics, and pragmatics in such a way that the
meaning of the text can be obtained through the contributions of all of these interpretive
levels.
The textual meaning is established with two steps: first, by the text itself, and
second, by the context of the text. The first process should include the examination of the
syntactic/semantic cohesion of the text and the thematic progression that occurs in the text.
For the second process examining the context of the text, speech act theory is considered,
which understands the text as a communicative action between speaker and audience and
thereby pursues the intentions pertaining to the communicative action. In this dissertation, the
illocutionary force and the perlocutionary intention are employed as tools for determining the
communicative intentions ofthe text, all based on careful text-linguistic analysis. Putting
these points together, an analytical procedure for exegesis of Proverbs 1-9 is established: (1)
demarcation ofthe text, (2) identification of speaker and audience, (3) analysis of linguistic
data (syntactic/semantic cohesion and thematic progress), (4) analysis of communicative
context, (5) contribution to the hermeneutical paradigm, and (6) conclusion. Chapters 3-6,
Ecclesiastes," in The Bible and Epistemologi?: Biblical Soundings on the Knowledge ofGod (ed. Mary Healey
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which examine the text of Proverbs 1-9, follow this analytical procedure. At the end of
Chapter 2, two proposals that employ distinct methods to study Proverbs 1-9 are briefly
evaluated (Pemberton and Miles).
Chapter 3 presents a study of Prov 1:1-7. First of all, this chapter interacts
with Timothy^. Sandoval's recent proposal for reading Prov 1:1-7. Though considering it
insightful, I am of the opinion that Sandoval's proposal should be further developed into a
model that fully considers the different audience-identities in vv. 2-4 and w. 5-6.
Examination of the text reveals four theses. First, ??7f ??? (proverbs of Solomon) in v. 1
probably refers to Proverbs 1-9. Second, w. 2-4 present what will happen while one reads
Proverbs 1-9: those who do not have wisdom will obtain wisdom. Third, vv. 5-6 teach the
task given to those who have already obtained wisdom, for the purpose of interpreting and
applying the individual proverbs in Proverbs 10-29. The arguments of vv. 1-6 should
therefore be seen as suggesting a two-step strategy in reading the book of Proverbs: (1)
readers should read Proverbs 1 -9 in order to learn a hermeneutical lens that provides them
with wisdom; (2) readers then should go through Proverbs 10-29 with the help of Proverbs 19 in order to navigate the interpretive difficulties in Proverbs 1 0-29 as they interpret and
apply the proverbs therein. Fourth, v. 7 functions as a proverb that is to be progressively
understood as one reads through Proverbs 1-9.
Chapter 4 is an exegesis of Prov 1 : 8-3:3 5. First of all, this chapter evaluates a
scholarly view that Proverbs 2 serves as a topical summary for Proverbs 3-9. My argument is
that the topical summary should include the entirety of Prov 1 :8-3:35, not Proverbs 2 only.
and Robin Parry; Milton Keynes: Paternoster, 2007), 73.
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To this end, this chapter reviews the themes appearing in Prov 1 :8-3:35 and their
interrelationships. The results demonstrate that new themes are introduced throughout Prov
1:8-3:35. Therefore, we should regard the entirety of Prov 1 :8-3:35 as a topical summary for
Proverbs 4-9. We should then ask why Proverbs 4-9 are added to Proverbs 1-3, since
Proverbs 1-3 by itself seems sufficient as an introduction to the book of Proverbs. In fact,
Prov 1:8-3:35 explains all the topics that are further developed in Proverbs 4-9: the
importance of Wisdom, the risk for rejecting Wisdom, the temptations of evil men and the
Strange Woman, the centrality of YHWH the Creator, Wisdom's relationship with YHWH at
the time of creation, the fear of YHWH, and relationship with others. The addition of
Proverbs 4-9, therefore, must have been done with a particular purpose. This leads to the
main thesis of Chapter 4, which is to consider the hermeneutical lens Prov 1 :8-3:35 appears
to suggest. The overall argument of this literary section strongly supports the deedconsequence nexus. In other words, the themes in Prov 1 :8-3:35 firmly state that if one
attempts to go in the right way, there will be no critical problems, insomuch as one chooses
Wisdom, particularly in association with one's relationship with YHWH. This hermeneutical
lens in Prov 1:8-3:35 will face a crucial challenge in Proverbs 4-9, which in my view is the
reason why Proverbs 4-9 are added to Proverbs 1-3.
Chapter 5 is comprised of the exegesis of Proverbs 4-7. First, the main point
of this chapter is that one's own wife and the Strange Woman are not easily distinguished,
due to the deceptiveness of the Strange Woman. The positive image and attractiveness of
one's own wife becomes challenged by the negative, fatal attractiveness of the Strange
Woman, as the text moves from Proverbs 4 towards Proverbs 7. Second, the identities of the
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speaker and the audience become ambiguous after Prov 4:10 to the end of Proverbs 7. These
ambiguous identities become clarified later in Proverbs 8-9. Until then, the speaker's identity
includes the father and the grandfather; the audience's identity includes the father, the son of
the father, and the indefinite, diachronically democratized group of sons. Third, the thematic
flow develops as follows. (1) Proverbs 4 emphasizes the contrasting two ways and ends with
a possibility of deviation from the right way. In this way, Proverbs 4 functions as a linking
device between Prov 1:8-3:35 and Proverbs 5-7. (2) Proverbs 5 explains that the
attractiveness of the right woman, i.e., one's own wife far excels that of the Strange Woman.
(3) Proverbs 6 draws upon the fatal result of committing adultery, by way of employing a
comparative lens in order to stress the irrevocable fatality of adultery in comparison to other
mistakes/sins such as surety, laziness, prostitution, and theft. Reading Proverbs 5-6 would
make the reader conclude that one must not commit adultery with the Strange Woman due to
both the remarkable attractiveness of one's own wife and the irrevocable fatality of
committing adultery with the Strange Woman. (4) Proverbs 7, however, reverts the thematic
flow by asserting that the Strange Woman's deceptiveness is so powerful that one cannot
easily distinguish her from one's own wife. The persuasiveness of the speaker in presenting
the deceptiveness of the Strange Woman simultaneously makes it improbable to discern who
the right woman is. Therefore, at the end of Proverbs 4-7, the readers would come to ask a
frustrating question: how should we distinguish the right woman from the wrong one?
All these discussions bring up an important question with regard to the
appropriateness of the hermeneutical lens of Prov 1:8-3:35 which stresses the deedconsequence nexus. Proverbs 4-7 specifically note that one cannot be assured of, in making a
374
decision, whether it is a good decision or a bad one, for the bad decision, represented as the
Strange Woman, just looks like a good one. In this sense, Proverbs 4-7 should be understood
as raising an epistemologica! difficulty in making a right decision. It posits that the teaching
of Prov 1 :8-3:35 does not always work and presents the need of revising the deedconsequence nexus of Prov 1 :8-3:35. This is the reason why Proverbs 4-7 are added to Prov
1 :8-3:35. Hence, readers should look further at Proverbs 8-9 for the purpose of finding a way
to differentiate between the two women and thereby to finalize the hermeneutical lens that
Proverbs 1-9 produce.
Chapter 6 investigates Proverbs 8-9, which intend to answer the
epistemological question raised by Proverbs 4-7. Proverbs 8 presents two features that cannot
be mimicked by the Strange Woman. First, Wisdom is distinguished by its religious
particularity, as clearly indicated by vv. 21-31. It is the faith in the God of Israel that makes
Wisdom distinct from the Strange Woman. The epistemology of Wisdom is based upon
Wisdom's ontological relationship with YHWH in the context of creation. Discerning
Wisdom requires having a relationship with the Creator who rules over the created world.
Second, Wisdom is distinguished by its influential universality, as explained in vv. 30-3 1 .
The capacity of Wisdom's influence is marked by the synchronic democratization of the
audience, indicating that the religious particularity, namely the faith in the God of Israel,
should be utilized in all aspects of life issues. This universal aspect of Wisdom makes clear
that the hermeneutical aspect of Wisdom is necessary for the interpretation of all of the
individual proverbs in Proverbs 10-29.
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Proverbs 9 summarizes the discussions thus far and bridges Proverbs 1-9 with
Proverbs 10-29. First, it summarizes the previous arguments of Proverbs 4-8 as it depicts the
contrasting invitations of Lady Wisdom and Lady Folly. These two figures look alike; yet the
destinations they lead to are quite different: Wisdom leads to life while Folly leads to death.
This contrast certainly reflects the contrast between one's own wife and the Strange Woman
in Proverbs 4-7. Placed between the two invitations, Prov 9:7-12 teaches the way one can
differentiate the two figures: the fear of YHWH is the beginning of Wisdom. This teaching of
Prov 9:7-12 reflects the teaching of Proverbs 8 that emphasizes the religious particularity of
Wisdom. The way to differentiates Wisdom and Folly is to practice the fear of YHWH in all
life issues. Prov 9:7-12 also bridges Proverbs 1-9 and Proverbs 10-29 by way of its formal
similarity to the individual aphorisms in Proverbs 10-29.
The message of Proverbs 8-9 finally establishes the hermeneutical lens of
Proverbs 1-9, as it advises its audience to exercise their faith in YHWH in all of their life
circumstances. Deed-consequence nexus does not always work; yet faith in YHWH will only
lead to the right way. The epistemological question—how to rightly perceive what we
perceive—corresponds to the question of how to make a right decision. In this regard,
Proverbs 8-9 pinpoint the ontological feature of Wisdom that she has a special relationship
with YHWH and is therefore able to exercise influence in a universal manner. This is to say,
Wisdom's ontology shapes her epistemology; and furthermore, Wisdom's epistemology
shapes our interpretive process of the individual proverbs, or the decision-making process in
dealing with life issues. Therefore, one should act in accordance with the faith in the God of
Israel whenever he/she makes a decision in life issues. Proverbs 8-9 suggest a.faith-
376
consequence model as an alternative to the deed-consequence model of Pro? 1:3-3:35. This
faith-consequence model requires us to shape our epistemological viewpoint by fearing
YHWH. In a word. Proverbs 8-9 ask for a transformation ofour perceptiveframework
towards the created world in accordance with our faith in YHWH.
The necessity for the theologically shaped epistemological framework asks for
the transformation of the reader's ontological and epistemological paradigm. One should
understand the existence of oneself and the created world in accordance with the divine
ontology as expressed in YHWH's creation activities. Furthermore, one should realize one's
own weakness in perceiving the right and the wrong and should accept the fear of YHWH,
who is the Creator and the God of Israel, as the way of perception. This hermeneutical aspect
of Lady Wisdom establishes a theologically shapedperceptive context in which the
interpretation of the individual proverbs in Proverbs 10-29 should be performed. This new
context is supposed to function as a primary interpretive context, as it replaces the
irrevocable original context and cooperates with the literary context that often provides
important interpretive clues. Only when one is equipped with this epistemological framework
with theological sensitivity, one will be ready to go into the tricky and difficulty interpretive
world of Proverbs 10-29. Otherwise, one's perception and decision-making will be tempted
and misled towards the way of folly and death while one mistakenly thinks that he or she is
making a right decision.
All these discussions bring to light a couple of significant implications for the
contemporary reader of Proverbs. First, the hermeneutical lens, that is, the theologically
shaped perceptive framework, serves not only as an interpretive context for the book of
377
Proverbs but also as a life pattern that faith communities should learn and practice. In other
words, the transformation of our perceptive pattern is in fact equivalent to the transformation
of our life pattern. In this very regard, O'Dowd writes:
[T]he literary relationship between Proverbs 1-9 and 10-29 points to a larger
set of theological implications as it juxtaposes two of the most basic aspects of
being human: life before God and life in the world. Wisdom, with its
exclusive access to the created order, bridges the felt gap between our
relationship with God and our often troubling existential experience on earth.
The hermeneutical framework requires us to live our life in the attitude oí Coram Deo.
Therefore, how to make a right choice is not only an interpretive task, but also, most
importantly, is a task to be accomplished in our everyday life situations. The hermeneutical
lens of Proverbs 1-9, in an ultimate sense, concerns the matter of how to live as a believer.
As John Newton noted:
By treasuring up the doctrines, precepts, promises, examples, and exhortations
of Scripture, in their minds, and daily comparing themselves with the rule by
which they walk, they grow into an habitual frame of spiritual wisdom, and
acquire a gracious taste, which enables them to judge of right and wrong with
A
a degree of readiness and certainty, as a musical ear judges of sounds.
Yes, Wisdom should be understood as growing into a person whose character not only looks
but also acts like the God of Israel. This transformation of self-identity, cognitive paradigm,
and life-style is the goal of the hermeneutical framework that Proverbs 1-9 introduce and
Ryan P. O'Dowd, "Wisdom and Canonical Imagination: Pleasant Words for Tremper
Longman," in Canon and Biblical Interpretation (Scripture and Hermeneutics Series 7; ed. Craig G.
Bartholomew, et al.; Grand Rapids: Zondervan, 2006), 379.
John Newton, Letters ofJohn Newton (London: Banner of Truth Trust, 1960), 82.
378
even require the readers of the book of Proverbs to wholeheartedly practice in their real life
issues.
Second, this hermeneutical framework of Proverbs 1-9 suggests that the
interpretation of individual sayings goes beyond the sum of necessary information—the
historical setting, literary context, word meaning, syntax, etc.—and should be considered
with sensitivity to the whole picture of what interpretation is all about. More specifically, the
way Proverbs 1-9 attempts to deal with a large set of interpretive problems in Proverbs 1-9 is
not to solve the respective issues but to provide a larger framework through which we can
view all the issues from the perspective of Wisdom. Living in the way of Wisdom always
relates to the comprehensive understanding of life itself, yet is not limited to specific
situations.
In this sense, the recent study of McGilchrist sheds important light on how we
should further study the Scripture. He examines the psychiatric relationship between the left
hemisphere of human brain and its right hemisphere. The left functions for precision,
whereas the right one serves for comprehensiveness, though their operations are inextricably
intertwined. The precise contribution McGilchrist makes for our study is that he relates these
functions of the two hemispheres to the cultural epistemological patterns. Specifically, he
argues that the Westerners have neglected the importance of the right hemisphere, that is, the
comprehensiveness in understanding things around us, yet have leaned much towards the left
side, namely, focusing upon the precise details apart from the whole picture. Unlike
Iain McGilchrist, The Master and His Emissary: The Divided Brain and the Making ofthe
Western World (New Haven: Yale University Press, 2009).
379
Westerners, writes McGilchrist, Easterners have well maintained the balance between the
two by not dismissing the significance of connecting the sum of parts with the
comprehension of the whole. He states:
What the evidences suggests ... is that the East Asian cultures use strategies
of both hemispheres more evenly, while Western strategies are steeply skewed
towards the left hemisphere. In other words, the emissary [the left
hemisphere] appears to work in harmony with the Master [the right
hemisphere] in the East, but is in the process of usurping him in the West.
The Western way of perception would have been better developed if the comprehensive
nature of the whole picture had been taken into account. This insight of McGilchrist sheds
significant light on our study of the book of Proverbs. Thus far, generally speaking, the
interpretation of the individual sayings of Proverbs 10-29 has been attempted by paying
attention to the historical or literary facts that can serve as interpretive clues. The question of
'what does this proverb mean?' has been the most dominant concern. The irrevocability of
Sitz im Leben and the difficulty of analyzing the literary co-text have been identified as a set
of interpretive impasses. However, this sort of understanding of individual proverbs is,
according to McGilchrist, an example of working only with the emissary apart from the
Master. The way we read individual proverbs—the question of what this proverb means—
should not be limited to the historical, literary context but should be inclusive of the whole
picture—the question of how this proverb can reflect the wisdom that the book of Proverbs
intends to teach.
6Ibid., 458.
380
In this sense, as a concluding remark for the dissertation, I would like to
suggest that our reading of Scripture should become more balanced between precision and
comprehension. Most of the modern approaches to the Scripture have paid much attention to
precision. Moderns risked everything for precision; and now Postmoderns are eager to
deconstruct it. In response, the hermeneutical lens of Proverbs 1-9 teaches that we should go
beyond the question of precision and look for the comprehensiveness of Scripture by asking
different questions with regards to who God is, what God has done for the world, who we are,
and what we are to do for God. Certainly, to ask such questions would not be a denial of the
importance of history and individual parts of the Scripture but would serve as an attempt at
getting the whole picture, which is, according to Proverbs 1-9, the transformation of our
whole beings and the created world by fearing YHWH the Creator.
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