FULLER THEOLOGICAL SEMINARY
THE INNOCENT SUFFERER IN
THE BOOK OF PROVERBS
A Dissertation
submitted to
the
Faculty of the
Fuller Theological
Seminary
in partial fulfillment of
the
requirements for the degree of
Doctor of
Philosophy
BY
DANIEL P. BRICKER
MAY
1998
Copyright 1998 by
Daniel P. Bricker
All Rights Reserved
Cited with permission by
Ted Hildebrandt
Report any errors to
thildebrandt@gordon.edu
Center for Advanced
Theological Studies
Dissertation
Approval Sheet
This dissertation
entitled
The Innocent Sufferer in the Book
of Proverbs
written by
Daniel P.
Bricker
and
submitted in partial fulfillment of the
requirements for the degree of
Doctor of
Philosophy
has been awarded
by the Faculty of Fuller Theological Seminary
upon
the recommendation of the following readers:
__________________
Ronald
Youngblood
__________________
Frederic
William Bush
___________________
Duane
Garrett
5/27/98
Date
Acknowledgments
It is difficult for me to thank everyone who deserves
credit. My
friends and
family members deserve recognition for the role they
played in
offering unswerving support.
First on the list are my parents, Paul and Therese
Bricker of
and I can
never repay them for all they have done for me, both in
relation to
this program and in almost every other area of my life as
well. Then
I would like to thank all my friends who are far too
numerous to
mention by name. I would not have made it without
their
prayers and encouragement.
I must make special mention of the late Dr. David Allan
Hubbard, my first mentor in the
program, who provided me with the
guidance and
encouragement that I sorely needed. I was admitted to
the
program with a nine-year gap between my master's degree and
the start
of doctoral work, and I had a lot of catching up to do. I
regret very
deeply that I was unable to present him with a finished
copy of
this dissertation before he passed away June 6, 1996.
I would also like to thank my primary mentor, Dr. Ronald
F.
Youngblood, whose advice was
helpful in many ways. Dr. Young-
blood was
kind enough to take over about halfway through the
program when
Dr. Hubbard retired in 1993. I appreciate his patience
due to the
length of time it took me to complete the program because
iv
of
financial restraints and a whole host of computer and word
processing
problems. My secondary mentor, Dr. Fred Bush, also
offered some
extremely helpful advice and I wish I had been able to
incorporate some
of his thoughts and insights into this study a little
earlier in the
process. My external reader, Dr. Duane Garrett also
deserves
recognition. This study interacts with Dr. Garrett's
commentary at
many points and I feel honored that he was willing to
read and
evaluate my dissertation.
And special thanks go to Dr. Francis I. and Dr. Lois C.
Ander-
sen, who
treated me like family, offering advice and practical help in
many ways
that I could not have done without as I drew near to the
end of
this project.
I would like to dedicate this dissertation to the memory
of my
close
friend, Zane A. Mills, who died tragically on March 3, 1996. He
was like
family to me for nearly twenty years and no one could have
asked for a
better friend. He knew more about innocent suffering
from
personal experience than anyone I have ever known.
It is my sincere desire that this dissertation not be
left on the
academic shelf,
but that someday it will contribute toward the min-
istry of the
Church. If this dissertation adds to the knowledge of Pro-
verbs and
makes a contribution to that ministry, whether mine or
anyone
else's, it will have been worth it.
v
Outline
and Table of Contents
Acknowledgments iv
Outline and Table of Contents vi
List of Abbreviations xiv
Chapter 1: An Examination of
the Issues 1
Introduction 1
I. The Issue of Theodicy 3
A. Definition 3
B. OT Books Related to Theodicy 6
1. Job 7
a. The Prologue 7
b. The Dialogue 9
c. The Divine Speeches 10
d. The Epilogue 17
2. Qoheleth 18
a. 3:16-17 19
b. 4:1-3 20
c. 6:1-9 22
d. 7:15-18 24
e.
8:9-9:12 26
II. Suffering in the Literature
of the Ancient Near East 28
A. Mesopotamian Literature 29
1. Sumerian Literature 35
a
"Man and His God" 36
vi
b.
Letter-Prayers 38
2. Akkadian Literature 42
a. The Pious Sufferer 42
b. Ludlul Bel Nemeqi 44
c. R.S. 25.460 49
d. Babylonian Theodicy 50
e. The Poem of Erra 54
B. Egyptian Literature 58
1. The Absence of Theodicy in
2. Suffering Is Due to Perversion of Ma’at 65
a. Admonitions of Ipuwer 66
b. Dispute of a Man with His Ba 67
c. Tale of the Eloquent Peasant 70
d. Teaching of Amenemhet 73
3. Inequality or Injustice was Often
Rectified in the
Afterlife 75
C. Conclusion 75
1. A Clear Sense of Right and Wrong 77
a.
b.
2. Significant Individual Worth 79
a.
b.
3. Conflict Between
Deities 82
4. Judgment in the Afterlife 83
vii
a.
b.
Chapter
2: The Lack of Discussion Related to Innocent
Suffering in the Book of Proverbs 86
Introduction 86
I. Past Assumptions 86
A. Proverbs is Conventional Wisdom 87
1. Reflection of a "Divine" Order 87
2. Doctrine of Retribution 96
a. Forensic Retribution 100
(1) Proverbs 3:32-35 101
(2) Proverbs 5:21-23 103
b. Dynamistic Retribution 105
(1) Proverbs 11:31 106
(2) Proverbs 24:15-16
110
B. Job and Qoheleth React Against the Dogmatism
of Proverbs 111
II. A Current Proposal 116
A. Many Proverbs Refer to and/or Assume
Innocent Suffering 116
1. Parental Suffering 116
2. Emotional Suffering 117
3. Suffering Due to the Words/Deeds of Others 117
B. Job and Qoheleth are Not Necessarily in Opposition
to Proverbs 118
C. Correctly Understanding the Proverb Genre Negates
Dogmatizing 122
viii
D. Conclusion 124
Chapter
Three: Parental Suffering in Proverbs 126
Introduction 126
I. Parents in the OT 126
A. Social Structure and Duties 127
1. Structure of Kin Groups 127
a. Tribe Fb,we, hF.,ma 128
b. Clan hHAPAw;mi 128
c. Family bxA-tyBe 130
2. Roles of Individuals 132
a. Father 132
b. Mother 133
c. Children 136
B. The Family as a Setting for Wisdom 137
1. The Origin of Family Wisdom 138
a. Parents as Teachers 145
b. "My Son(s)"--Literal
or Figurative? 147
2. The Purpose of Family Wisdom 149
a. Proverbs Directed Toward
Children 150
b. Proverbs Directed Toward
Parents 151
II. Analysis of Individual
Proverbs 154
A. Parents of Fools 154
1. 10:1 (lysiK;) 156
ix
2. 15:5 (lyvix< ) 159
3. 15:20
(lysiK;) 160
4. 17:21
(lysiK;, lbAnA), 17:25 (lysiK;) 162
5. 19:13
(lysiK;) 165
B. Parents and Public Shame, Mocking, Disgrace, etc 167
1. Shame (wybime) and
Disgrace (MlaKA) 167
a. 10:5
(wybime NB,) 167
b. 19:26
(wybime NB,//ryPiH;ma) 171
c. 29:15
(wybime) 174
d. 28:7
(MlaKA) 176
2. Cursing (llaqA) 182
a. 20:20
183
b. 30:11
184
3. Mocking (gfalA) and Scorning (zUB) 30:17
186
4. Robbery (lzaGA) 28:24
189
C. Conclusion 191
Chapter
4: Emotional Suffering in the Book of Proverbs 193
Introduction 193
I. The Somatic Expression of
Ancient Hebrew Psychology 193
A. Pre-Scientific Terminology and Broad Meanings 193
1. Heart (ble/bbAle) 193
a. ble as the Anatomical Organ 194
x
b. ble as the Center of Inner Life 195
c. ble as the
Religious Life 195
d. ble as Representative of the Whole 196
e. ble as a
2. Spirit (HaUr) 196
3. Soul (wp,n,) 197
B. Similar Uses in Egyptian, Akkadian and Ugaritic 198
1. Egyptian 198
a. Heart (ib and ha.ty) 198
b. Spirit (ba and ka) 199
(1) ba 199
(2) ka 199
2. Akkadian and Ugaritic 200
a. Akkadian 200
(1) libbu 200
(2) napistu 200
b. Ugaritic 201
(1) lb 201
(2) rwh 201
(3) nps 201
II. Analysis of Specific
Proverbs Related to Emotional Suffering 202
A. Heart (ble) 202
1. 12:25 202
xi
2. 13:12 206
3. 14:10, 13 213
4. 15:13
217
5. 25:20 219
B. Spirit (HaUr) 225
1. 15:4 225
2. 15:13 226
3. 17:22 227
4. 18:14 229
C. Soul (wp,n,) 230
1. 14:10 231
2. 28:17 231
3. 29.10 232
D. Conclusion 236
Chapter 5: Innocent
Suffering Due to the Words or Deeds
of
Others 238
Introduction 238
I. The Legal System 238
A. Judicial Process in the Ancient Near
East 239
B. Judicial Process in Ancient
C. The Legal Process at Work 245
D. Proverbs and Legal Action 246
1. False Witness/False Accusation 246
2. Reversal of Justice 247
3. Value of the Legal Process 248
xii
4.
Royal Justice 249
5. The Legal Process and Everyday Life 251
6. How Can Justice Be Understood? 254
E. Analysis of Individual Proverbs Regarding Innocent
Suffering and the Legal System 255
1. 3:30 255
2. 13:23 257
3. 17:15 259
4. 17:26 260
II. Damaging Words 11:9, 11 263
III. Harmful Actions 265
A. 1:8-19 266
B. 3:27-35 268
C.
6:16-19 272
D. 16:29 274
E. 17:13 278
IV. Conclusion 279
Chapter
6: Final Summary 281
Bibliography 293
CurriculumVitae
318
xiii
List
of Abbreviations
This is a list of abbreviations
commonly used in this
dissertation. They are the standard
abbreviations found in most
scholarly publications, but are listed here for
the reader's
convenience. For full documention see the
bibliography.
Abbreviations
for books of the Bible are standard.
AB Anchor
Bible
ABD David
N. Freedman, ed., Anchor Bible
Dictionary, 6 vols.
AEL Miriam
Lichtheim, Ancient Egyptian
Literature, 3 vols.
AfO Archiv fur Orientforschung
ANE Ancient Near East(ern)
ANET James B. Pritchard, ed., Ancient Near.
Eastern Texts Related to the Old
Testament,
3rd ed. with
supplement
AnSt Anatolian Studies
AOAT Alten Orient and
Altes Testament
BA Biblical Archaeologist
BASOR Bulletin of the American Schools of Oriental
Research
BDB Francis
Brown, S. R. Driver, and C. A.
Briggs, Hebrew and English Lexicon of the
Old
Testament
BHS Biblia Hebraica Stuttgartensia
Bib Biblica
BibSac Bibliotheca Sacra
BKAT Biblischer
Kommentar, Alten Testament
xiv
BWL W.
G. Lambert, Babylonian Wisdom
Literature
BZAW Beihefte
zur Zeitschrift fur die
alttestamentliche Wissenschaft
CAD
the
Oriental Institute of the University of
CBQ Catholic Biblical Quarterly
CTA Andrea Herdner, Corpus des Tablettes en
Cuneiformes
Alphabetiques Decouvertes a
Ras Shamra-Ugarit, 2 vols.
FOTL Forms
of Old Testament Literature
HAL Ludwig
Koehler and Walter Baumgartner,
Hebraisches and Aramaisches Lexikon
zum Alten Testament. Dritte Auflage; 4 Bande
HS Hebrew Studies
HUCA
IDB G.
A. Buttrick, ed., Interpreter's
Dictionary
of the
Bible,
3 vols.
IDBSup K.
Crim, ed., Interpreter's Dictionary of
the
Bible, Supplementary Volume
ICC International
Critical Commentary
ISBE Geoffrey
Bromiley, ed., International
Standard Bible Encyclopedia, rev. ed., 4 vols.
JANES Journal of Ancient Near Eastern Studies of
JAOS Journal of the American Oriental Society
JBL Journal of Biblical Literature
xv
JETS Journal of the Evangelical Theological
Society
JNES Journal of Near Eastern Studies
JNSL Journal of Northwest Semitic Languages
JSOT Journal for the Study of the Old Testament
JSOTSS JSOT Supplement Series
JSS Journal of Semitic
Studies
JTS Journal of
Theological Studies
KAT Kommentar zum Alten Testament
KJV Holy Bible, King James Version
LA W. Helck and E.
Otto, Hrsg., Lexikon
der
Agyptologie, 7
Bande
LAE William K. Simpson, ed., Literature of
Ancient
MDOG Mitteilungen der
deutschen Orient-
Gesellschaft
NAC New American Commentary
NCBC New
Century Bible Commentary
NIDNTT Colin Brown, ed., New International
Dictionary
of New Testament Theology, 4 vols.
NICOT New
International Commentary on the Old Testament
NIV Holy
Bible, New International Version
NASV Holy Bible, New American Standard Version
NKJV Holy
Bible, New King James Version
NRSV Holy
Bible, New Revised Standard Version
OBO Orbis
Biblicus et Orientalis
OT Old
Testament
xvi
OTL Old
Testament Library
Or Orientalia
RB Revue
Biblique
RQ Restoration
Quarterly
RSV Holy
Bible, Revised Standard Version
RTP Revue
de theologie et de philosophie
SBLDS Society
of Biblical Literature Dissertation
Series
SBLSBS Society
of Biblical Literature Sources for
Biblical Study
SJT Scottish
Journal of Theology
TDNT G.
Kittel, ed., Theological Dictionary of
the
New Testament, 10 vols.
TDOT G. J.
Botterweck and H. Ringgren, ed.,
Theological Dictionary of the Old
Testament, 8 vols.
ThZ Theologische
Zeitschrift
TLZ Theologische
Literaturzeitung
TOTC Tyndale
Old Testament Commentaries
TQ Theologische
Quartalschrift
Tr./tr. translator
TWAT G. J.
Botterweck and H. Ringgren, Hrsg.,
Theologisches Worterbuch zum Ahem
Testament, 8
Bande
TWOT R. L.
Harris, G. L. Archer, and B. K.
Waltke, ed.,
Theological Wordbook of the
Old Testament, 2 vols.
TynBul Tyndale
Bulletin
xvii
UF Ugarit-Forschungen
Ug Ugaritica
UT Cyrus
H. Gordon, Ugaritic Textbook, 3 vols.
VT Vetus
Testamentum
VTSup Vetus Testamentum,
Supplements
WBC Word
Biblical Commentary
WMANT Wissenschaftliche
Monographien zu:m
Alten and Neuen Testament
ZAW Zeitschrift
fur die alttestamentliche
Wissenschaft
ZTK Zeitschrift
fur Theologie and Kirche
xviii
CHAPTER ONE
AN EXAMINATION OF THE
ISSUES
Introduction
The main issue of this dissertation is the topic of the
innocent
sufferer/suffering as it
appears in the book of Proverbs. It will be my
purpose to
identify the various proverbs that refer to or imply this issue and
categorize them
in their collections according to subject matter and literary
form.
To the best of my knowledge, a study of this topic has
never been
undertaken at
this level.1 Analyses of the innocent sufferer or righteous
suffering have
frequently focused on other portions of the OT such as Job,
Qoheleth, Jeremiah or Habakkuk,
and that is appropriate. However, there
are
certain assumptions held by scholarship that exclude the book of Pro-
verbs from
this discussion. Part of this dissertation will examine these
assumptions and
show why Proverbs should be given its proper place in the
Biblical
treatment of this subject.
In order to begin the discussion of these assumptions the
first issue
to
address is that of theodicy. We will briefly define the term and discuss
how the
matter is expressed in Job and Qoheleth, in keeping with the
classification of
these two books as wisdom literature. This discussion may
1 There are studies which are similar; note J. A. Gladson,
"Retribu-
tive Paradoxes in Proverbs 10-29" (Ph.D. diss.,
Vanderbilt University, 1978),
and K. T. Kleinknecht, Der leidende Gerechtfertigte (
Mohr
[Paul Siebeck], 1984). The former author takes a different approach to
the topic than I do, while the latter hardly
mentions Proverbs at all.
1
seem to
cover ground that is already very familiar but it is important for
this study
in relation to the topic of the dissertation.
The second major section of the first chapter will
analyze innocent
suffering in the
literature of Mesopotamia and
tention that
the documents recovered to date do not show a willingness to
place the blame
for suffering on anyone but the individual involved, and the
reason for
the suffering is almost always sin.
At the end of chapter 1 there will be comparisons and
contrasts of
Mesopotamian and Egyptian
culture as expressed by the pertinent primary
literature on
suffering. These will serve as a basis of comparison in chap-
ter 2 with
the literature of
the topic
of suffering.
Chapter 2 will examine the assumptions of scholarship to
discern
why the
book of Proverbs has been left out of studies of innocent suffering. I
will argue
that the exclusion of Proverbs from these studies is due pri-
marily to the
classification of Proverbs as conventional wisdom, with Job
and
Qoheleth reacting against the perceived superficial positions of con-
ventional
wisdom.
The practice of placing Job and Qoheleth in opposition to
Proverbs
arises partly
as a result of some inadequate views of order and retribution.
Until recently it was virtually
a given among scholars to equate the world
view in
Proverbs with the Egyptian concept of ma'at.
This is now in
question and,
in my opinion, inaccurate. It was also thought that Proverbs
expressed a
world view that held a doctrine of retribution tied to an "act-
2
consequence"
relationship. This is also in need of revision, as the study will
show.
After these discussions, I will set forth suggestions for
viewing the
innocent
sufferer/suffering in Proverbs. The first thesis is that there are
many
proverbs that show an awareness of an innocent sufferer/suffering.
This should come as no great
surprise, but the fact is that it has never been
explored in any
depth. The second thesis is that the assertion that Job and
Qoheleth stand in opposition or
contrast to the wisdom of Proverbs needs
revision.
I.
The Issue of Theodicy
The discussion here will focus on defining theodicy and
exploring
some of the
issues this term implies. The definition of Max Weber will be
evaluated and
shown why it is not an acceptable working definition for this
study. Then
I will examine the four elements of theodicy suggested by
Wolfram von Soden which show
the conditions that must be present for
theodicy to
occur. The last part of this section will be a very brief look at the
OT books which contain wisdom
literature.
A. Definition
Theodicy is a term popularized in Essais de theodicee (1710) by
the German
philosopher G. W. Leibniz.2 It is an attempt to defend divine
2 L.
ed. P. Wiener, 4 vols. (New York: Scribner, 1973),
4.378-379. The term "theo-
dicy" was known before this in Leibniz’ earlier
work but it gained more
widespread exposure through this essay.
3
justice in the
face of aberrant phenomena that appear to indicate the deity's
indifference or
hostility toward virtuous people.3 The problems of evil and
suffering may be
solved philosophically for any theological system if a
theodicy is
successful, since it will show that the existence of suffering is
not
incompatible with the belief that a moral deity created the world and
has
sovereignty over it. In other words, a theodicy seeks to reconcile con-
tradictions within
a theological system by explaining why things happen as
they do.4
Another approach to the discussion of this issue is to
redefine
theodicy. This
is the approach of German sociologist Max Weber, who
referred to any
situation of inexplicable or unmerited suffering as a
theodicy
problem, and said theodicy itself was any rationale for explaining
suffering.5 While
this broader definition may have some value in allow-
ing for a
comparison across a wider range of religious experiences,6 in
my opinion
it will not serve in the present study. The reason is that it
"beheads"
the word theodicy by removing God (or a god) from the equation.
While this might be acceptable
for some modern philosophical systems it is
3 James
L. Crenshaw, "Theodicy," ABD,
6.444.
4 John S. Feinberg,
"Theodicy," in Evangelical
Dictionary of Theo-
logy, ed. Walter A. Elwell
(Grand Rapids: Baker, 1984), 1083; in more detail
idem, The Many
Faces of Evil (Grand Rapids: Zondervan, 1994); and in
general from the perspective of several
different cultures, David Parkin,
ed.,
The Anthropology of Evil (Oxford:
Blackwell, 1984).
5 Max Weber, The Sociology of Religion (Boston: Beacon,
1963), 112-
115,
138-150.
6 Gerald L. Mattingly,
"The Pious Sufferer:
tional Theodicy and Job's Counselors," in The Bible in the Light of Cunei-
form Literature, ed. W. W. Hallo, B. W. Jones, and G. L.
Mattingly
(Lewiston, New York: Mellen, 1990), 313.
4
clearly inappropriate for any discussion of the cultures and religions of the
ANE, since religion was an
extremely important part of society.7 The
result of
this, as I intend to show, is that a true theodicy is not found in
either
Egyptian or Sumero-Babylonian literature. It is only in the literature
of
ancient
Isaiah.8
The next question to be dealt with is that of the
conditions required for
the
question of theodicy to be raised. Wolfram von Soden has listed four
basic
elements that must be present:
1. a clear sense of right and
wrong, so that a sufferer could
reasonably claim to be suffering
undeservedly;
2. significant individual worth,
so that personal suffering must be
justified;
3. minimal competition within
the godhead or pantheon, so that
suffering cannot be blamed on
one deity due to human loyalty to
another; and
4. a limited view of judgment in
the afterlife.9
7 R. E. Clements, "
The World of Ancient
University
Press, 1989), 9; James K. Hoffmeier, "Egyptians," in Peoples of
the Old Testament World, ed. A. J. Hoerth, G. L. Mattingly, and E. M.
Yamauchi
(Grand Rapids: Baker, 1994), 283, who cites Herodotus' words
regarding the Egyptians being the most religious
people on earth; and
Gladson,
"Retributive Paradoxes," 100, who calls attention to the
"pervasive
religiosity" in Mesopotamian thought.
8 See
Isaiah 40:27, where the question is implicitly posed.
9 Adapted from W. von
Soden, "Das Fragen Nach der Gerechtigkeit
Gottes
im Alten Orient," MDOG 96
(1965): 41-59.
5
If any of these four elements
is lacking, the tension which generally leads
to a
theodicy can be relieved. This is because the absence of any one of these
components can
negate or qualify the principle of equitable or just retri-
bution. The
presence of these four factors in any given situation may not
answer the
question of suffering but it allows the deity to be absolved of
responsibility and
therefore accusations of divine injustice are no longer
appropriate.10
B. OT Books Related to Theodicy
Not surprisingly, the book which most often
comes to mind in
discussions of
innocent suffering in the OT is the book of Job. A vast
amount of
literature exists on this topic, far too much to summarize here.
Other books which refer to this
theme are Ecclesiastes (or Qoheleth),
certain psalms
(especially 37, 49, 73), Isaiah, Jeremiah and Habakkuk.11
While there are quite a few
other scattered references to pain, suffering,
sickness, etc.
in the OT, I will limit the study to those passages in the
Wisdom books which contribute
to the current topic.
In relation to the topic of theodicy one of the most
common ways to
view the
wisdom corpus of the OT is to see Job and Qoheleth reacting
against the
strict dogmatism of Proverbs regarding the doctrine of retri-
bution. This
will be taken up in some detail in chapter two, but I mention it
now in
order to form a backdrop to the later discussion on the literature of
10 John H. Walton, Ancient Israelite Literature in Its Cultural
Con-
text, rev.
(Grand Rapids: Zondervan, 1990), 180.
11 See James L. Crenshaw,
ed., Theodicy in the Old Testament
(Philadelphia: Fortress, 1983), for discussion
of many of these texts. Also
idem, "Theodicy," ABD, 6.445-446.
6
the ANE. The following discussion of Job and Qoheleth will be
specifically
focused on how
they deal with the issue of theodicy.
1. Job
Job's claim to innocent suffering went
against the con-
ventions of
virtually every religious system in the ANE. The response of the
three
friends and Elihu to Job's assertions of innocence shows their
disagreement and
disapproval of Job in his protestations of unmerited
suffering.
In the discussion which follows I will refrain from
matters of dating,
structure, and
the like. For these background issues the commentaries of
Hartley,12
Clines,13 Rowley14 and Habel15 will be
sufficient.
The issue of theodicy as expressed in the book of Job is
very complex,
with a huge
amount of secondary literature that can only be summarized
here. The
topic will be analyzed in Job by literary division.
a. The Prologue
In the first two chapters the
narrator goes to great
lengths to
portray Job as a man of integrity, one completely undeserving of
all the
woes that befall him, bringing Job's experience into conflict with the
doctrine of
retribution, which is assumed to lie behind the book. It is
surprising that
two of Job's statements in the prose introduction go counter
12 John E. Hartley, The Book of Job, NICOT (
mans, 1988).
13 David
J. A. Clines, Job 1-20, WBC vol. 17
(Dallas: Word, 1989).
14 H.
H. Rowley, Job, NCBC (Grand Rapids:
Eerdmans, 1980).
15 Norman C. Habel, The Book of Job, OTL (
ster, 1985).
7
to the
reward/retribution theologoumenon
that those who fear God are
guaranteed divine
blessing and protection from misfortune and tragedy.16
First, in 1:21 Job states that
Yahweh gives blessings to the righteous and
may take
them away; second, in 2:10 he says that wellbeing (bOF) may
attend the
life of those who fear God or they may suffer misfortune (frA).
The latter statement comes in
reaction to his wife's charge to "curse God
and
die" (2:9). In this she apparently believes that the righteous will pros-
per and
the wicked will suffer.17 Since Yahweh has allowed the righteous
Job to suffer, Yahweh is no
longer worthy of the adoration and worship
which Job
gives. She places the blame for Job's misfortunes directly on
God. One
might have expected a theodicy, a justification of God here, but
Job does not attempt to acquit
God of the responsibility for his tragedies.
Job's reaction is to affirm his
loyalty to Yahweh.18
Job's declaration can be viewed at two levels. When
viewed "from
above,"
it vindicates God's confidence in Job against the Satan's accusa-
tions
(1:9-11; 2:4-5). However, when it is viewed "from below," i. e., from
a
standpoint which
has no knowledge of the conversations which took place
in the
heavenly court, it is a stunning admission of the fact of innocent
suffering, since
not even the righteous are guaranteed safety from life's
misfortunes and
tragedies.19
16 E. W. Nicholson,
"The Limits of Theodicy as a Theme of the Book of
Job," in Wisdom in Ancient
Williamson (Cambridge: Cambridge University
Press, 1995), 72.
17 Clines, Job 1-20, 51.
18
Nicholson, “Limits,” 72; Hartley, Job,
84.
19 Nicholson,
"Limits," 72.
8
b. The
Dialogue
According to Nicholson the
declaration at the cli-
max of the
prologue in 2:10 sets the agenda for the rest of the book.20 In the
discussion of the
problem of suffering in the poetical dialogue issues of
divine
justice would be shown to give meaning to life in the midst of
suffering. As
will be argued below, those in surrounding cultures believed
that
suffering was almost invariably due to the sin of the sufferer, not the
fault of
some deity. This is essentially what Job's three friends are
claiming,
especially Eliphaz (chs. 4-5), who offers three explanations for
Job's
predicament. These three theodicies are expounded by Eliphaz
and
the other
human speakers but never added to. Thus Nicholson sees
Eliphaz' first speech as more
or less "programmatic"21 for the rest of the
following
dialogue between Job and the three counsellors:
1. No innocent person has ever perished (4:7-8).
This pronouncement is intended to encourage Job, in the
sense that
he needs
to have patience and endurance. This axiom is based on a con-
ditional
assumption, viz., if he is innocent then he will not die. It is an
affirmation of the
doctrine of retribution but does not explain Job's suffer-
ing, since
Job's integrity is not being questioned yet,
2. All human beings are sinners (4:18-19).
Since God charges his angels with error how can Job
believe that
mankind is
without fault? If Job is not without fault, then he should not
20 "Limits,"
73.
21 "Limits,"
74.
9
expect to be
exempt from punishment. This view is met very clearly in
Sumero-Babylonian literature,
e. g. "Man and His God," addressed below
under
II.A.1.
3. God chastens people with the intent to correct
shortcomings (5:17-
27).
This aspect of the theodicy is not taken up again until
the speeches of
Elihu (33:19-28; 34:31-37;
36:7-13, 15-16), but the previous two elements are
frequently
discussed with increasing fervor and intensity.22
Without a doubt, the principles of retribution and reward
are
affirmed time
and again in other places in the OT, just as the three friends
do, but
their primary mistake was in the misapplication of these principles
to Job's
particular situation.23
c. The Divine Speeches
The logical place in the book of
Job to seek answers
to the
problem of innocent suffering is in the divine speeches. There is no
shortage of
material from which to draw opinions, so the discussions here
must be
limited to some of the more meaningful suggestions.
Unfortunately, there is no unanimous opinion on how the
speeches of
Yahweh are
to be viewed in relation to the issue of theodicy. At one extreme
of the
spectrum are those who claim the speeches ignore Job's complaints
of
injustice and show Yahweh to be a "blustering deity" who humiliates
Job
22 Nicholson,
"Limits," 74. Discussing this in detail takes us too far
from the primary topic; for a brief treatment see
Nicholson, "Limits," 74-79.
23 Michael L.
van, 1995), 173. One of the lessons Job learned is
that serving God cannot
always be reduced to a mathematical formula, as if
trouble and tragedy
could never happen in the life of a God-fearer (cf.
1:2).
10
into
submission.24 At the opposite extreme are those who attempt to solve
the
problem of innocent suffering by dissolving it. According to this view,
the world
is not founded on the retribution principle whereby righteousness
is
rewarded and wickedness is punished. This view portrays the world as
"amoral"
and thus it is absurd to expect a fate which morally corresponds to
one's deeds.25
Both of these views are unsatisfactory. The first view
portrays God as
an
incompetent deity who is incapable of answering Job's accusations of
misgoverning the
world. Because Yahweh has been called into account
and found
wanting, Job is bullied into submission. The author therefore is
declaring Job's
case unanswerable, and Yahweh stands guilty as charged.
The main problem with this
view, in my opinion, is that it shows God to be
immoral, petty
and abusive.26 Job's righteousness is of no value to God,
who uses
and manipulates Job to prove a point. Then in the concluding
prose
passage this same God restores Job to wellbeing once the point has
been made.27
This seems hardly credible or likely.
The second view suffers from the problem of Job's
previous rejection
24 E. g., J. L. Crenshaw,
"The Shift from Theodicy to Anthropodicy,"
in Theodicy
in the Old Testament, ed. J. L. Crenshaw (
Fortress,
1983), 9; and D. Robertson, The Old Testament and
the Literary
Critic (Philadelphiaa,;Fortress, 1977), 48-50.
25 Matitiahu Tsevat,
"The Meaning of the Book of Job," HUCA
37
(1966):
73-106; and more recently Habel, Job,
65, 534-535.
26 Cf. Nicholson,
"Limits," 80.
27 See Habel, Job, 533, and Nicholson,
"Limits," 80, for a critique of
this position, which arises from a naive
identification with Job on the part
of the commentators.
11
of the
dogmatization of the reward/retribution doctrine. It seems unneces-
sary for
Yahweh to simply endorse what Job has already maintained all
along,
especially since the divine speeches censure Job.28 However,
according to some,
Yahweh's speeches are not intended to humiliate but to
educate.29 Job is
enlightened and comes away with knowledge that he had
not
previously possessed as a result of the divine speeches.30
Nicholson's view of theodicy in relation to Yahweh's speeches
is
based on the
ANE Chaoskampf also reflected in
Psalms and Isaiah,31
where God's
primeval victory over chaos is referred to or invoked in
contexts in
which chaos seems to persist.32 His premise is that chaos,
represented by
Leviathan, the Sea, or Rahab, etc. has been confined but not
eliminated.33 This,
for Nicholson, raises the possibility that the enemy's
defeat may be
reversed and it revives all the anxiety that goes with this idea.
The claim is that these texts
acknowledge the "jarring disjunction between
present
experience and belief in God's absolute sovereignty."34 It is
only
due to
God's intervention and vigilance that disaster is prevented. Creation
28 Nicholson,
"Limits," 79.
29 E. g., F. I. Andersen,
Job: An Introduction and Commentary,
TOTC (Downers Grove: InterVarsity, 1976), 269.
30 Note the emphasis on
the use of the root fdy in Job's confession in
42:1-6,
and the comments of Habel, Job,
578-580.
31 Pss 74:12-17;
89:10-13[9-12]; Isa 51:9-11; cf. Job 38:8-11; 40:25-
41:26[41:1-34].
32 Nicholson,
"Limits," 80; building on the studies of Jon D. Leven-
son, Creation
and the Persistence of Evil (
1988),
and John Day, God's Conflict with the
Dragon and the Sea (
bridge:
33 Nicholson,
"Limits," 81.
34 Levenson, Creation, 24.
12
endures
because God has pledged it so (the Noahic covenant), and com-
pelled
obeisance toward the great adversary (Leviathan, the Sea, Rahab,
etc.).35
To react briefly to Nicholson's position, it must be
pointed out that the
passages cited
do not always contain a reference to a "confined" or "per-
sistent"
chaos other than people (as opposed to primordial forces or
creatures). In other
words, the breakdown of society enumerated in Ps 74,
for
example, is not due to the continued existence and activity of Leviathan,
who was
crushed and its body parts fed to the desert creatures (Ps 74:13-14),
making it
difficult to see how it could continue to cause chaos. The enemy
(74:18) is identified as
"foolish people," and those who do violence to the
oppressed, the
poor and needy (74:20-21). Animal symbols are prominent in
74:19, with Yahweh's enemy
symbolized by wild beasts and the covenant
people
symbolized by a dove. This is hardly the same thing as Job, or
another human
being, feeling anxiety over threats from primordial
creatures. The
symbolic language of Ps 74 serves to express realities of life
in the
language of human imagination in the form of mythical images.36
A similar observation can be
made regarding Ps 89:10-13[9-12] where Rahab
is
crushed. The use of the Canaanite myth is to emphasize Yahweh's vic-
tory over
Rahab in the past, and forms a basis on which to call on Yahweh
to assert
control over present circumstances.37 It is also important to note
35 Nicholson,
"Limits." 81; Levenson, Creation, 17.
36 Marvin E. Tate, Psalms 51-100, WBC vol. 20 (Dallas:
Word, 1990),
254-255.
37 J. Day, God's Conflict, 26.
13
that the
"chaos" brought upon
45]), even though it is
possible that this is an instance of double agency, with
Yahweh allowing the forces of
chaos to have temporary domination.38
This may be the case, but this
psalm places the responsibility for
"chaos"
solely on Yahweh. A similar observation may be made regarding
the Satan
and Job's tragedies. Yahweh never blames the Satan in his
speeches,
accepting full responsibility for the governance of the world, and
Job's
misfortunes along with it.
This sense of agency is the main problem with Nicholson's
view, in
my
opinion. One of the emphases in Yahweh's speeches is divine control
over
nature. In Job 38:8-11 Yahweh has the Sea firmly under control with
fixed limits
and boundaries, and Job can no more control the Sea than he
could bind
Pleiades or loose the cords of Orion (38:31). Leviathan, a
frighteningly
powerful creature compared to Job, is simply one of Yah-
weh's pets
(40:29[41:5]) and numbered among several other phenomena
from the
natural world seen as part of Yahweh's creation.39
Thus I cannot agree with Nicholson and Levenson that the
presence
of chaos
in the world indicates a failure on the part of God,40 especially
when the
divine speeches show these natural forces and amazing creatures
to be
directly under Yahweh's control. Yahweh's defense of the design of
38 Cf.
Day, God's Conflict, 26, n. 70.
39 See Ps 104:25-26,
where the vast sea is the playground for Levia-
than, which Levenson (Creation, 24) humorously refers to as God's "rubber
duckey."
40 Nicholson,
"Limits," 81; Levenson, Creation,
24.
14
the cosmos
takes, place in a legal setting,41 keeping continuity with the
judicial
setting of the dialogue.42 Many studies have shown the impor-
tance of the
legal metaphor for understanding the theology of the book,43
and in my
opinion it is the best way to understand the unfolding argument
of the
dialogue and the resultant divine speeches, as well as the theology
behind the
speeches. Job had appealed to God to answer him in a lawsuit
and the
two divine speeches do just that. The details of this are too complex
to enter
into the discussion here and Scholnick has done this already.44
Scholnick's study places the
entire book in the legal genre but it is not
necessary to
limit this book to a single literary form. It is probably more
accurate to see
several different literary forms within the book, and
recognize it as
a masterful blending of genres.45 The book of Job is better
41Sylvia
H. Scholnick, "Poetry in the Courtroom: Job 38-41," in Direc-
tions in Hebrew Poetry, ed. E. Follis (Sheffield: JSOT Press, 1987),
186.
42 See B. Gemser,
"The Rib- or Controversy-Pattern in Hebrew Men-
tality," in Wisdom
in Israel and in the Ancient Near East, ed. M. Noth and
D.
W. Thomas, VTSup 3 (Leiden: Brill, 1969), 134-135; J. Limburg, "The
Lawsuit
of God in the Eighth Century Prophets" (Th.D. thesis,
Theological
Seminary in
ed.
(Garden City:; Doubleday & Co., 1973), lxxi; H. Richter, Studien zu Hiob
(Berlin:
Evangelische Verlagsanstalt, 1959); and C. Westermann, Der
Aufbau des Buches Hiob (Tubingen: J. C. B. Mohr
[Paul Siebeck], 1956).
43 E. g., Richter, Studien zu Hiob, and more recently S. H.
Scholnick,
"Lawsuit
Drama in the Book of Job" (Ph.D. diss.,
1975); G. Many, "Der
Rechtsstreit mit Gott (Rib) im Hiobbuch" (Diss. Kath.-
theol. Fakultat der Ludwig-Maximilian Universitat,
Dick,
"Job 31: A Form-critical Study" (Ph.D. diss., Johns Hopkins Uni-
versity, 1977); and J. J. M. Roberts,
"Job's Summons to Yahweh: The
Exploitation
of a Legal Metaphor," RQ 16 (1973):
159-165.
44 Scholnick,
"Poetry in the Courtroom," 185-204.
45 See Hartley, Job, 37-43.
15
classified sui generis.46
More to the point, the Yahweh speeches do not deny innocent
suffer-
ing. In
the divine speeches Job is assumed to be innocent but unin-
formed.47 He has
doubted both the plan48 (38:2) and justice49 (40:8) of
Yahweh's
universe. In seeing a legal background as the setting for
the
divine
speeches in which Yahweh is shown to be both Owner and King of
the world,
I believe we come closer to their true intent. Job is informed of
Yahweh's right of ownership due
to his role as Creator, and administra-
tion of the
world is Yahweh's right by reason of his role as King.
In the divine speeches Job is shown the paradoxes of the
cosmic
creation which
operate under Yahweh's control and by his design.50
46 James
L. Crenshaw, Old Testament Wisdom:
An Introduction
(Atlanta: John Knox, 1981), 120; and Pope, Job, xxxi.
47 The reverse is usually
true in Sumero-Babylonian literature, with
sufferers assumed to be ignorant of their offenses
but not innocent. This
will be shown in more detail below in the discussion
of that literature.
48 "Plan" here
is hcAfe also
"design." Yahweh's first speech answers
the charge of a disorderly world, see S. Scholnick,
"Poetry in the Court-
room," 185-186. This Hebrew word is used in the
creation poetry of Isa 40:13
to speak of God's design for the universe. It is
used to refer to the divine
plan for mankind in Isa 5:19; 46:10; Jer 32:19;
49:20; 50:45; Mic 4:12; Ps
33:11;
73:24; 106:13; 107:11; Prov 19:21. For a chart of Job's doubts and
Yahweh's
responses see Habel, Job, 530-532.
49 "Justice" FPAw;mi
is an important term in the book, which is replete
with legal terminology, see S. Scholnick, "The
Meaning of Mispat in the
Book
of Job," JBL 101 (1982):
521-529; and in more detail her Lawsuit
Dra-
ma. Job had accused God of
misgoverning the world and turning justice
upside down. Thus Yahweh challenged Job to match his
ability to control
evil in 40:9-14.
50 See Habel, Job, 534-535. In my opinion Habel's
discussion of the
Yahweh
speeches is an excellent treatment, see 526-535; cf. also Hartley,
Job, 515-517.
16
There is no failure on the part
of God, but an assertion that Yahweh
governs the
cosmos by means which include the law of reward and
retribution but
also by standards which go beyond its mechanical
application.51 Job
must recognize his creaturely limitations, and realize
that he is
not in a position to doubt Yahweh's orderly design of the world,
nor his
just governance of it.52 In my opinion the speeches of Yahweh
demonstrate just
the opposite of Nicholson's view--viz., rather than show-
ing Yahweh
to be a failure at controlling the forces of nature, he is in
sovereign
control over all.
d. The Epilogue
The epilogue of this book has no
direct bearing on
the issue
of theodicy but it is extremely problematic in relation to this topic
except for
those who view it as a reaffirmation of the doctrine of reward and
retribution. Job
is restored to health and prosperity, seemingly as a
validation of the
dogma that teaches that the righteous will be rewarded.53
This is all the more surprising
when it seems that the retribution dogma
had been
marginalized, or as was shown above, to be only one of many
factors in
God's governance of the world.
In 42:12a (cf. 8:7) we are told that Yahweh blessed the
latter part
(tyriHExa) of Job's life more than the
first (tywixre). Yet this does not
neces-
sarily mean
that this was a reward for his perseverance, as Hartley says:
51 Cf. Habel, Job, 535.
52 For a discussion on
the difference in perspectives and perceptions
in the book see Stuart Lasine, "Bird's-Eye
and Worm's-Eye Views of Justice
in the Book of Job," JSOT 42 (1988): 29-53.
53 Clines, Job 1-20, xlvii.
17
the doubling of Job's
estate does not mean that he received a bountiful
reward for
the endurance of undeserved affliction, but rather that
Yahweh freely and abundantly blessed
him. The blessing proves that
Yahweh is a life-giving God, not a
capricious deity who takes
pleasure in
the suffering of those who fear him. In his sovereign
design he
may permit a faithful servant to suffer ill-fortune for a
season, but
in due time he will bring total healing.54
The retraction55 of
the lawsuit by Job (42:6) and his intercession for the
three
friends (42:8, 10) led to the doubling of his former wealth by Yahweh,
and
abundant blessings are poured out on him. Had Yahweh been com-
mitted to a
strict dogma of retribution the wealth given to Job would have
equaled the
amounts listed in 1:2-3 rather than doubled.
2. Qoheleth
There may be less agreement
regarding the interpreta-
tion,
message and meaning of this book than any other in the Hebrew
Bible.56 Though higher-critical issues may influence the
interpretation of
the
various passages under consideration, the discussion will be limited to
the issue
of theodicy.57 This issue has been ably dealt with in Michael V.
54 Hartley, Job, 540.
55 The translation of sxm is complicated by the
lack of an object. If
the legal framework of the book is accepted there
may be a clue to the object
of the verb in 31:13, where Job claims that he did
not "dismiss/reject the
case (FPAw;mi)" of a slave. The
implied object of sxm in 42:6 would be Job's
case against God, which he
"dismisses/retracts," cf. Scholnick, Lawsuit
Drama, 303.
56 In the view of R.
Gordis, Poets. Prophets and Sages (
Song of Solomon (Dallas: Word, 1991),
19, 23.
57 For those interested
in these background issues see, e. g., R. E.
Murphy,
Ecclesiastes, WBC vol. 23a (Dallas:
Word, 1992), and his biblio-
graphies; also G. S. Ogden, Qoheleth (Sheffield: JSOT Press, 1987); and J.
18
Fox's work on Qoheleth58
and to some extent I follow his lead. However,
the
approach taken here will be to analyze specific passages, in contrast to
Fox,
who treats the issue topically.
The passages in Qoheleth which specifically make
reference to
injustices going
uncorrected are 3:16-17; 4:1-3; 6:1-9; 7:15-18; and 8:9-9:12.59
a. 3:16-17
These verses are set within a
pericope which
extends
through 3:22.60 The main topic is the miscarriage of justice in
society, a
situation which does not evoke a demand for fair treatment in the
courts, or to
have dishonest judges removed. This generalized observation
of one
human's injustice to another will be rectified somehow at an
unspecified time
and place,61 apparently saying that God has, as it were,
L.
Crenshaw, Ecclesiastes, OTL
(Philadelphia: Westminster, 1987), al-
though his personal skepticism (53) must be taken into
account in assess-
ing his interpretation of the text.
58 Michael V. Fox, Qohelet and His Contradictions, JSOTSS
71 (Shef-
field: Almond, 1989), 121-150, though not without reservations.
Fox is overly
influenced by A. Camus in his understanding of the
book. See the brief
assessment, both positive and negative, by Duane A.
Garrett, Proverbs,
Ecclesiastes. Song of Songs, NAC vol. 14 (Nashville: Broadman, 1993), 275-
277,
283.
59 Another passage which
might be treated in this connection is 10:5-
14,
but see Murphy, Ecclesiastes,
102-103, and Fox, Qohelet, 124-125;
both of
whom assert that this passage teaches that the
consequences of the deeds
listed are a danger but not a certainty. The results
are portrayed as unex-
pected, not as absolute causal linkages.
60 Murphy, Ecclesiastes, 31; R. N. Whybray, Ecclesiastes, NCBC
(London:
Marshall, Morgan & Scott, 1989), 76-81; J. A. Loader, Ecclesias-
tes: A Practical Commentary, tr. J. Vriend (
1986),
42-47.
61 Murphy, Ecclesiastes, 36.
19
"a
time to judge and a time to refrain from judging" (cf. 3:2-8 and 8:10-
13).62 The Hebrew
text of 3:17 says:
Myhilox<hA
FPow;yi fwArAhA-tx,v; qyDica.ha-tx, yBiliB; ynixE
yTir;maxA
:MwA
hW,fEm.aha lfav; Cp,He-lkAl; tfe-yKi
This raises the question of the
meaning of "there" (MWA).
Garrett holds to an
eschatological usage
(cf. Ps 14:5a), with "there" being shorthand for the
time and
place of eschatological judgment (cf. Zeph 1:14) or referring to
Sheol, in which case the ideas
of the grave and judgment have been com-
bined.63
This deferment of divine judgment till the indefinite
future makes it
a
foregone conclusion, then, that distortions of justice are a fact of life,64
and
mankind's only choice is to simply make the best of it (3:22).65
There is
no
encouragement to work for justice or to strive against legal, oppression.
Social abuses are unalterable
realities.
b. 4:1-3
Many commentators correctly
connect these ver-
ses with
the flow of thought begun in chapter 3.66 Human oppression is
62 Whybray, Ecclesiastes, 77-78.
63 Garrett, Proverbs, Ecclesiastes, 302-303. He
notes a related usage
in Job 3:17-19 where "there" refers to
the grave, an impartial judge that
treats the mighty and the weak alike, see 303, n. 86,
and cf. Robert Gordis,
Koheleth--the Man and
His World (
nary of
64 Fox,
Qohelet, 141.
65 Whybray, Ecclesiastes, 77-78.
66 E. g., Murphy (Ecclesiastes, 28-39) treats 3:1-4:6 as
the overall unit,
20
the subject of these verses, as indicated by the three distinct nuances of the
root qwf: the first as the abstract notion of oppression, the second as the
objects of this villainy ("the oppressed"), and the third as, those who are
involved in carrying out the actions ("oppressors").67 The repetition of the
phrase MHenam; Mh,lA Nyxev; shows how utterly hopeless the lot of the oppressed
is.68 The threefold repetition of the root qwf and the double use of the
statement regarding the lack of comfort produce an effect of emotional
intensity which is rare for Qoheleth.69
The writer is not saying that one is better off dead than alive, but that
death is preferable to a life made miserable by oppression, since it frees
from trouble. A similar thought can be found in Sir 41:2 (NRSV):
O death, how welcome is your sentence
to one who is needy and failing in strength,
worn down by age and anxious about everything;
to one who is contrary, and has lost all patience!70
This view is consistent with the general wisdom teaching concerning
"life," which in the book of Proverbs is not equated with bare existence.
while Crenshaw (Ecclesiastes, 101-107) sees 3:16-4:3 as a unit of thought.
67 A. Lauha, Kohelet, BKAT 19 (Neukirchen-Vluyn: Neukirchener
Verlag, 1978), 81; cf. Crenshaw, Ecclesiastes, 105, and Whybray, Ecclesias-
tes, 81.
68 Loader, Ecclesiastes, 47. See Murphy, Ecclesiastes, 37-38, and
Crenshaw, Ecclesiastes, 105, for arguments that the repetition is not a gloss
and should therefore be retained.
69 According to Whybray, Ecclesiastes, 81.
70 Murphy (Ecclesiastes, 38) observes that the thought of Qoh 4:2-3 is
close in spirit to Job 3 and Jer 20:14-18.
21
Those who were poor (e. g. Prov 14:20; 18:23; 19:4, 7) and those who were
oppressed by the powerful (e. g. Prov 28:15-16) were not regarded as posses-
sing "life" in the sense of the fullness of life, which was the goal and reward
of those who followed the counsels of wisdom.71
Qoheleth laments the frequent occurrence of oppression and unjust
treatment, thus he is aware of innocent suffering. But the similar under-
standing of "life" to that of Proverbs shows that his thought here is not
unique.
In Qoheleth's reflections on injustice death is a prominent feature.
In 3:16-17 death appears as the area of hope for the oppressed; it is "there"
that God judges the oppressor. Here death is simply the better alternative to
a life of oppression. It is not surprising that in 3:18-22, which comes
between these two texts, the subject is death itself.72
c. 6:1-9
This part of chapter 6 contains an extended reflec-
tion on the person who is prevented from enjoying all his possessions. The
overall point seems to be that it would be better not to have riches than to
have to give them over to a stranger to enjoy. The thought of this passage is
part of the larger context begun in 5:9[10] discussing the relative value of
possessions.73
The specific statement regarding innocent suffering very pointedly
71 E. g. Prov 3:2, 22; 4:22; 16:22. See Whybray, Ecclesiastes, 81-82.
72 Garrett, Proverbs, Ecclesiastes, 306.
73 See Murphy, Ecclesiastes, 49, who considers the broad context to
consist of 4:17[5:1]-6:9, and breaks it down as an instruction on conduct
associated with the cult in 4:17-5:6[5:1-7], an instruction on officials in 5:7-
8[8-9] and on possessions in 5:9[5:10]-6:9.
22
fixing the responsibility on God is found in 6:2.74 Qoheleth's observation
may refer back to a similar idea in 5:12-13[13-14], and enlarge on it some-
what. In these verses riches are shown to be of dubious value because of the
harm possessions might bring to the owner. In the lines which follow,
Qoheleth's meaning is made clear. Wealth lost through some misfortune,
be it natural catastrophe or of human cause (theft, vandalism, etc.) means
that all the time and toil invested to gain the wealth went for nought. All
this was costly to the owner but did not profit him in the end.75 Following
this is a statement echoed in other places in the Hebrew Bible, notably Job
1:21; Ps 139:15; see also Sir 40:1. The idea expressed in the modern dictum
"You can't take it with you" in regard to wealth is similar to a theme
prominent in Ps 49.76
In 6:2 a slightly different situation is pictured. The wealth is not seen
as lost so that a son, a rightful heir is deprived, but that it is taken by a
stranger.77 This would cause distress since the owner is denied not only
the enjoyment of his possessions but also the satisfaction of seeing his
accumulated wealth passed on to his son, thereby keeping it in the family.
This would have touched a raw nerve among some within the wisdom
74 Fox, Qohelet, 219.
75 Loader, Ecclesiastes, 64.
76 Murphy, Ecclesiastes, 52; and note Loader's pointed comment:
"There are no pockets in a shroud," Ecclesiastes, 65.
77 It is probably useless to attempt to identify the stranger beyond that
of an unknown person who is not a family member. The point may be only
that someone is enjoying the wealth who has no legitimate claim to it, cf.
Whybray, Ecclesiastes, 104, and Crenshaw, Ecclesiastes, 126.
23
tradition, according to Ogden.78 Material success and tangible posses-
sions were viewed as evidence of the divine blessing which was the
consequence of living a life pleasing to God (Prov 13:21, 25; cf. Deut 8:10).
Here Qoheleth casts doubt on this belief by suggesting that a wealthy person
may not be allowed to derive any pleasure from material possessions, thus
inferring an anomaly in human experience much like Job's, or that the
fate of a wise man in this situation is little different from that of a fool.
Qoheleth's comment on this is like that on many other sad circumstances:
"This is meaningless, a grievous evil."
d. 7:15-18
The traditional view of the retribution dogma is
contradicted here in Qoheleth's experience. He claims to have seen the
righteous one (qyDica destroyed in his righteousness, while the wicked one
(fwArA) lives long despite his wickedness. The use of the particle wye ("there
is") may express the fact that Qoheleth is aware that the righteous do not
always prosper and the wicked do not always suffer. The exceptions in his
experience show that the doctrine of retribution, one of the most funda-
mental principles of wisdom literature, has its cases where the exact oppo-
site is true.79 The equation of prosperity with righteousness and suffering
with sin is far too simplistic to apply to every circumstance.
Verses 16-18 have been misinterpreted at times to teach that Qoheleth
advocates participation in some kind of sin,80 with the advice not to be
78 Ogden, Qoheleth, 91.
79 Loader, Ecclesiastes, 87.
80 J. A. Loader, Polar Structures in the Book of Qohelet, BZAW 152
(Berlin: Walter de Gruyter, 1979), 48.
24
overly righteous or overly evil. Some have asserted that these verses teach a
"golden mean."81 This view, held by Delitzsch,82 Hertzberg,83 Gordis,84
etc. says that Qoheleth was encouraging readers to follow an immoral
doctrine, that is, to practice sin in moderation. However, this is a mis-
understanding, just as it would be wrong to believe that Deut 27:24 ("Cursed
be he who slays his neighbor in secret" RSV) approves of murdering a
neighbor publicly.85 A modern way to say a similar thing would be "Do not
be a fanatic."86 Crenshaw observes that 7:17 does not claim that sin in
moderation is acceptable. The teaching is that sin in an individual's life
may be unavoidable, but those who practice evil as a way of life are
destroyed by it.87 Thus Qoheleth is not dealing with the issue of personal
sins as such, but rather, an attitude of life that seeks the benefits of long
life, prosperity and personal happiness through strict observation of
religious and wisdom principles. The affirmation of fearing God as the
81 According to Whybray, Ecclesiastes, 120. For an interpretation of
these verses which claims the warning here is against being self-righteous
and pretentions to wisdom, see R. N. Whybray, "Qoheleth the Immoralist?
(Qoh 7:16-17)," in Israelite Wisdom: Essays in Honor of Samuel Terrien, ed.
J. G. Gammie et al. (New York: Scholars Press, 1978), 191-204. But against
this see Fox, Qohelet, 233-235.
82 Franz Delitzsch, Commentary on the Song of Songs and Ecclesi-
astes, tr.
83 Hans Wilhelm Hertzberg, Der Prediger, KAT 17/4 (
Gerd Mohr, 1963), 154.
84 Gordis, Koheleth, 265-266.
85 Crenshaw, Ecclesiastes, 141.
86 Garrett, Proverbs. Ecclesiastes, 323.
87 Crenshaw, Ecclesiastes, 140. We could also say that it means that
we should not let sin get out of hand. Just because sin is unavoidable does
not necessarily mean it is uncontrollable.
25
advisable route in life is common to the wisdom literature, and shows the
contact of Qoheleth with the conventional tenets of wisdom thought.
e. 8:9-9:12
In this larger unit 8:14 is part of Qoheleth's reflec-
tion regarding the reversal of the retribution dogma also seen in 9:11-12.88
The failure to bring criminals to punishment is the general thrust of
8:9-13. Qoheleth comments that the lack of swift justice leads to increased
scheming and evil plans on the part of the wicked, then seems to affirm the
conventional wisdom belief that in the end "it will go better with God-
fearing men" and for those who do not fear God "it will not go well with
them, and their days will not lengthen like a shadow." This affirmation of
faith in divine justice seems to go directly against all the evidence Qoheleth
has cited. Living a long life is indicative of happiness and divine blessing in
the wisdom tradition (Prov 3:2, 16) and his admission of evidence to the
contrary combined with the tension seen in 8:14 regarding retribution
shows that it is not always possible to align the fact of suffering with the
simplistic claim that divine justice distinguishes between the righteous and
the wicked.89
The conclusion to 9:1-12 affirms the arbitrary nature of life from a
human perspective rather than a divine point of view. Five examples taken
from different areas of life (racing, war, livelihood, wealth, favor) show that
88 Garrett (Proverbs. Ecclesiastes, 328) treats 8:9-9:1 as a section en-
titled "On Theodicy," with 9:11-12 as transitional statements to another
section.
89 Cf. Murphy, Ecclesiastes, 85.
26
the optimistic view of life presented by the retribution principle (the right-
eous will prosper or succeed) must be moderated against a phony prosperity
piety, since regardless of one's talents events beyond one's control may
determine the outcome of a venture quite to the contrary of one's moral
character.90 Another way to state this in simpler terms is that it is diffi-
cult for one who holds to a belief in a rigid principle of equitable retribution
to make all the facts fit the theory.
To summarize, the treatment of the topic of theodicy in the books of
Job and Qoheleth shows the doctrine of retribution to be less than dogmatic.
The righteous do not always prosper and the wicked do not always suffer.
On top of this is the problem of equitable suffering. The scale of suffering
does not always balance with the degree of the sin, if one was committed.
Both books present cases where exceptions are noted, thus removing the
stigma of divine disfavor from those who were not prospering or enjoying
the blessings of God. In his use of contradictions of conventional wisdom
Qoheleth loosens the rigidity of conventional wisdom to come to terms with
empirical realities,.
For both Job and Qoheleth, Yahweh is given more respect and credi-
bility than the gods of other ancient societies, which often relegated the
relationship between the god and the worshipper to superficial levels. This
frequently led to supplicants attempting to cajole or manipulate the god or
goddess into blessing them, or, at least, removing the negative situation.
Yahweh, on the other hand, simply could not be manipulated. Good deeds
90 Fox (Qohelet, 260) says the passage does not teach that, e. g., the
swift never win, but that they do not necessarily win.
27
and worship were not viewed as bargaining chips, and there was no
exchange of material blessing for adoration. This was also asserted in the
Torah where
Qoheleth acknowledges the justice of God as well as the mystery of God in
how justice is worked out.92
II. Suffering in the Literature of the Ancient Near East
This part of the study will focus on the attitudes or views of suffering
displayed by some of the more prominent documents from certain cultures
surrounding ancient
number of texts which have been recovered it is possible to examine only a
sample of the documents, which will, by and large, be representative of the
rest. In the analysis of this topic I will discuss the literary works of the
ANE under two broad categories, Mesopotamian literature and Egyptian
literature.
There is evidence for wisdom literature in
focus of this part of the study will necessarily be limited to Egyptian and
Mesopotamian sources since only
large amounts of this kind of material. Most of the discussion which
91 See Deut 17:10.
92 Murphy, Ecclesiastes, lxvi.
93 See M. J. Dahood, "Canaanite-Phoenician Influence in Qoheleth,''
Bib 33 (1952): 30-52, 191-211. A more recent study, Gordon D. Young, ed.,
ence to wisdom literature at all in reference to
28
follows will break no new ground and risks oversimplification. The pur-
pose is to provide a larger context for the specific problem to be addressed in
later chapters, and to show that the texts do not contain discussions that
can be called "theodicy" in the modern sense. Gods and goddesses were
rarely blamed for human suffering. It was almost always the human who
was at fault.
The discussion of Mesopotamian literature will be divided into two
groups: Sumerian and Akkadian. In the conclusion I will examine von
Soden's four elements necessary for theodicy listed above and evaluate the
literature of Mesopotamia and
A. Mesopotamian Literature
A brief discussion of the Mesopotamian viewpoint is necessary
in order to appreciate the documents examined below, and the focus here is
specifically on how individuals related to the gods. Two groups of texts will
be discussed, Sumerian and Akkadian.
To begin with, the Mesopotamians believed in a pantheon of gods.
Some were major deities, others played more minor roles. They were
essentially personifications of various aspects of reality,94 and guided the
world according to their purposes and laws.95 The gods often displayed
characteristics such as spite, lust and rage, and sometimes there was con-
tention between various gods due to competing purposes. They were
94 Giorgio Buccellati, "Wisdom and Not: The Case of
JAOS 101 (1981): 36.
95 Samuel N. Kramer, The Sumerians: Their History, Culture and
Character (Chicago: University of Chicago Press, 1963), 113.
29
members of a "divine assembly"96 which sought to determine a common
course. The interests of the gods ran roughly parallel to that of humanity,
since humans were created for the purpose of serving the gods:
Blood I will mass and cause bones to be.
I will establish a savage, "man" shall be his name.
Verily, savage-man I will create.
He shall be charged with the service of the gods
That they might be at ease!97
This view of mankind was more a reflection of their society than their
theology, according to H. W. F. Saggs:
In the Sumerian city-state,...the characteristic and most significant
organization was the temple-estate, in which thousands of people co-
operated in works of irrigation and agriculture in a politico-economic
system centered on the temple, with all these people thought of as the
servants of the god. The myth of the creation of man, therefore, was
not basically a comment on the nature of man but an explanation of a
particular social system, heavily dependent upon communal
irrigation and agriculture, for which the god's estates were primary
foci of administration.98
The gods needed people to care for them and, provide sustenance through
the sacrifices. From this the ancient Mesopotamians derived personal
96 E. T. Mullen, Jr., "Divine Assembly," ABD, 2.214-217.
97 ANET, 68. The quote is from tablet VI:5-8; cf. also VI:33-34. In
other works this poem is often called Enuma Elish, after the opening line
of the poem. Much the same attitude is taken during the Old Babylonian
period in the Atrahasis Epic; see W. G. Lambert and Alan R. Millard,
Atra-hasis: The Babylonian Story of the Flood (Oxford: Clarendon, 1969),
59.
98 H. W. F. Saggs, Encounter with the Divine in
30
dignity and self-worth.99 Dignity and self-esteem for the individual person
were determined by function in that society.
The lot in life for the average person was to be quiet, keep the land in
good order and attend to the needs of the gods, yet the number of requests
for divine intervention show that the purposes and plans of the gods were
not clearly discernible.100 These plans or principles which kept the cosmos
running smoothly were designated by the Sumerian word me, the exact
meaning of which is still uncertain.101 These divinely ordained decrees
covered over one hundred aspects of human life and civilization, though
many are still obscure in meaning due to the fragmentary nature of the
texts where they are listed, translation problems, and the difficulty in-
herent in attempting to understand a culture that has not existed for over
three thousand years.102 Thus there was a concern on the part of the
99 Saggs, Encounter, 170.
100 Karel van der Toorn, Sin and Sanction in Israel and Mesopotamia
(Assen: Van Gorcum, 1985), 4. Atrahasis gives the reason for destroying
mankind in a flood as "noise." The debate over the term rigmu has a bear-
ing over whether the flood was justified by human sin; or whether humans
are merely a nuisance. It has been suggested that the noise which dis-
turbed Enlil was a metaphoric reference to wicked behavior; see Robert
Oden, "Divine Aspirations in Atrahasis and in Genesis 1-11," ZAW 93
(1981): 197-216, thus the need to keep "quiet." Population control is another
possibility suggested by A. D. Kilmer, in "The Mesopotamian Concept of
Overpopulation and Its Solution as Reflected in the Mythology," Or 41 (1972):
160477.
101 Kramer, The Sumerians, 115. A list of the discernible portions of
the mes is on 116.
102 For a discussion of me, see Gertrud Farber-Flugge, Der Mythos
"Inanna and Enki" unter besonderer Berucksichtigung der Liste der me
(Rome: Pontifical Biblical Institute, 1973). This book lists previous discus-
sions (116, n. 121); and cf. also W. W. Hallo and J. J. A. van Dijk, The
31
individual to live according to the divine order that regulated virtually all
areas of life.103
For the ordinary human the more prominent deities seemed remote
and unapproachable. Thus the individual's main focus in religion had to
do with personal gods, who were seen as intermediaries and intercessors
between the supplicant and the great gods.104 The personal god was inti-
mately involved with an individual's success or failure, as indicated by the
following proverb:
The destruction is from his own (personal) god;
He knows no savior.105
The personal god was often envisioned or addressed as a parent. Under
this metaphor the god was seen in four ways: (1) the physical aspect (the
father as engenderer of a child or the mother who gave birth), (2) the
provider aspect, (3) the protector and intercessor, and (4) the claim parents
have upon children for honor and obedience.106
Exaltation of Inanna (New Haven: Yale University Press, 1968), 49-50 for
Hallo's view, which is that a me represents a divine attribute.
103 See John Gray, "The Book of Job in the Context of Near Eastern
Literature," ZAW 82 (1970): 251-252.
104 For a discussion of the personal gods see T. Jacobsen, The Trea-
sures of Darkness: A History of Mesopotamian Religion (
University Press, 1976), 147-164, and H. Vorlander, Mein Gott: die Vorstel-
lungen vom personlich Gott irn Alten Orient and im Alten Testament,
AOAT 23 (Neukirchen-Vluyn: Neukirchener Verlag, 1975).
105
Life in Ancient Mesopotamia (
sity of Pennsylvania Press, 1959), 45, 306.
106 Jacobsen, Treasures of Darkness, 158.
32
The metaphor of the parent under which the personal god was
viewed made the cosmic powers of the gods more immediate and approach-
able, and this ultimately led to the paradox of the righteous sufferer in
Mesopotamian literature. The personal deities were imaged as parental
figures and portrayed in a positive light. Yet when misfortune came upon
the individual there seemed to be no way to know what had been done to
offend the god other than reading omens or trial-and-error guessing.107
This is very evident in dingir.sa.dib.ba texts:
My god, I did not know how severe your punishment is.
I frivolously took a solemn oath in your name,
I profaned your decrees, I went too far,
I .... your mission in trouble,
I transgressed your way much,
I did not know, much .[...
My iniquities are many: I know not what I did.108
In the last line quoted the supplicant appears to portray both parts of the
theological problem faced by the one who suffers: an assumption of guilt
and an ignorance of the offense.
To these people there was no sharp distinction between the care of the
body and care of the soul, as opposed to modern Western societies in which
religious faith and scientific medical practice are frequently viewed as
mutually exclusive categories.109 For the ancient Mesopotamians the onset
107 Van der Toorn, Sin and Sanction, 94-97; see also Walton, Ancient
Israelite Literature, 153.
108 W G. Lambert, "DINGIR.SA.DIB.BA Incantations," JNES 33
(1974): 275, lines 23-29. The expression dingir.sa.dib.ba has reference to
appeasing an angry god."
109 Brown,
33
of disease, illness and misfortune were often seen to have mysterious
causes. Speaking specifically of the situation of debilitating illness,
Michael Brown says:
If one lost one's health and vigor one became a burden to both family
and society, apparently suffering from divine disfavor as well. Thus
it was crucial that the deity's favor be incurred and his or her help
secured. To the ancient Near Eastern--and biblical!--mind, it was
impossible to countenance a major god /God who did not heal.110
Another factor in the problem of suffering is that of the human
element in healing, i. e., the existence of those who practiced medicine.
They practiced magical arts and divination in order to diagnose the cause of
the disease or malady, and also prescribed appropriate incantations or
other kinds of treatment to alleviate the suffering, or appease the offended
deity who would take away the problem. The two most frequent terms
referring to those who practiced the medical art were the asipu and asu.
The asipu viewed the onset of disease as a chain of events initiated under
the influence of "supernatural" powers or forces, which proceeded on a
predetermined course to an outcome that could be predicted by the skillful
reading of "signs."111 The asu viewed disease as the complex of presenting
symptoms and findings; by his "practical grasp" (intuition plus accumu-
"The Healing Christ," in Healing and Christianity, ed. M. Kelsey (New
110 Brown, Israel's Divine Healer, 53 (emphasis in original).
111 E. K. Ritter, "Magical-expert (=asipu) and Physician (=asu).
Notes on Two Complementary Professions in Babylonian Medicine," in
Studies in Honor of Benno Landsberger on his 75th Birthday, ed. H. Guter-
bock and T. Jacobsen (Chicago: University of Chicago Press, 1965), 301.
34
lated experience) of the immediate situation he prescribed treatment.112
Treatment most often included herbs, plants, animal parts, etc., mixed
with carriers such as beer, vinegar, honey, or tallow, and introduced into
the patient's body by means of ingestion, enema or suppository. Other
treatments were topical lotions or salves used directly on the body.113
Mesopotamian medicine shows a highly developed internal system
which integrated folk-belief, cultic ritual, and prescribed treatment.114
However it shows change over time, with the asu falling out of use in favor
of the asipu, so one should not expect to see both offices featured
prominently in all Mesopotamian medical texts.115
1. Sumerian Literature
Although the Sumerians are never referred to in the
Bible116 their language, culture and religion had a profound effect on the
Assyrians and, later, the Babylonians, both of which had considerable
influence militarily, politically, culturally and religiously on
112 Ritter, "Magical-expert," 302. For more discussion of these two
professions see
heim, Ancient
(Chicago: University of Chicago Press, 1977), 288-305.
113 Oppenheim, Ancient
114 See Brown, Israel's Divine Healer, 42-43, and the accompanying
documentation.
115 For a brief sketch of the history of Mesopotamian medicine see
Oppenheim, Ancient Mesopotamia, 288-305; and J. V. Kinnier
"Medicine in the Land and Times of the Old Testament," in Studies in the
Period of David and Solomon and Other Essays, ed. T. Ishida (
116 Walter R. Bodine, "Sumerians," in Peoples of the Old Testament
World, ed. A. J. Hoerth, G. L. Mattingly, and E. M. Yamauchi (Grand
Rapids: Baker, 1994), 19-20, especially n. 1.
35
a. "Man and His God"
This poem, which is dated c. 1700 B. C. or
earlier,117 can be divided into five sections: (1) lines 1-9, introduction; (2)
lines 10-20+, description of an individual's sickness and misfortune; (3)
lines 26-116, the main body of the poem, a description of poor treatment by
his contemporaries (26-55), a lament (56-95) and confession of guilt, sin and
an appeal for deliverance (96-116); (4) lines 117-129, the response of the god;
and (5) lines 130-140 praise to the god, followed by a one-line colophon.118
Since, in the Sumerian world view, humanity was created to serve
the gods119 and blessings and prosperity gained thereby, the penitent
sufferer in the poem confesses his sin and guilt in the hope that his present
misfortune will be reversed. However, there is no mention of a specific
transgression and the sin is never explicitly stated.
In general, offense to the gods, or sin, was more often seen in terms
117 S. N. Kramer, "‘Man and His God': A Sumerian Variation on the
Job Motif," in Wisdom in
and D. W. Thomas, VTSup 3 (Leiden: Brill, 1955), 170, suggests it may go
back as far as the Third Dynasty of Ur, c. 2000 B. C. This dating has gained
general acceptance. But for a list of some dissenting scholars see
Mattingly, "The Pious Sufferer," 308-309.
118 Kramer, "Man and His God," 171; cf. ANET, 590. Because of
numerous lacunae in the text and the obscurity of a number of crucial
passages the suggested section division is not quite certain, according to
Kramer.
119 See Enuma Elish VI:5-8; also Kramer, The Sumerians, 123; and
Thorkild Jacobsen, "
Ancient Man, ed. H. Frankfort et al. (
1946; repr.
36
of the cult and the rituals associated with it.120 Moral evil does not seem to
have been experienced in any way other than when it was reduced to the
"pain of suffering" by the victims.121 In "Man and His God" this seems to be
the case, since the confession of guilt never goes beyond generalization.
The only proper recourse the supplicant had "was not to argue and
complain in the face of seemingly unjustifiable misfortune, but to plead and
wail, lament and confess, his inevitable sins and failings."122 A pointed
statement in this regard is found in lines 102-103 of the poem:
Never has a sinless child been born to its mother,
.... a sinless workman(?) has not existed from of old.
This belief in original sin123 provided a solution to the problem of suffering
without challenging the justice of the gods, thus removing this poem from
the ranks of theodicy.124 W. G. Lambert has recently stated that in his view
"Man and His God" should not be considered part of the wisdom literature
120 Some see the Mesopotamian idea of sin tied very strongly to ritual
offenses, see G. R. Driver, "The Psalms in Light of Babylonian Research,"
in The Psalmists, ed. D. C. Simpson (
1926), 136; while more recently, others have pointed out the exceptions to
this, e. g. Saggs, Encounter, 117.
121 Jean Bottero, "The Problem of Evil in Mesopotamian Mythology
and Theology," in Mythologies, ed. Y. Bonnefoy, rev. W. Doniger, 2 vols.
(Chicago: University of Chicago Press, 1991), 1.162.
122 Kramer, The Sumerians, 125-126.
123 Saggs, Encounter, 115.
124 Von Soden, "Das Fragen," 46. Mattingly, "The Pious Sufferer,"
312-313, seeks to retain this document as a theodicy by arguing for a
limitation of power on the part of a god and a new definition of theodicy,
which is related to an explanation of suffering, apparently with or without
reference to a divine being.
37
genre because the Sumerian sufferer confessed sins while asking for
release from his sufferings, apparently in the belief that this was more a
confession than a struggle over philosophical questions regarding evil and
the innocent, since it never questions divine justice.125 To put it bluntly,
since there are none without guilt there is no such thing as an innocent
sufferer, only an ignorant one.
Apparently belief in mankind's inherent sinfulness was justification
enough to account for the misfortunes and sickness the penitent in this
poem begged to have relieved. The belief in allgemeine menschliche Sund-
haftigkeit negated any objections a human might raise.126 The attitude of
the ancient Mesopotamians of "guilty as charged" had the disadvantage of
not knowing what the charge was. Supplicants were forced to throw them-
selves on the mercy of the gods hoping to gain a positive hearing, since the
will of the gods was often inscrutable.127
b. Letter-Prayers128
This type of letter had been previously referred to
as "letters of petition" by F. Ali or “Gottesbrief” by A. Falkenstein.129 Hallo
125 W G. Lambert, "Some New Babylonian Wisdom Literature," in
Wisdom in Ancient
son (Cambridge: Cambridge University Press, 1995), 30-31.
126 Hans-Peter Muller., "Keilschriftliche Parallelen zum Biblischer
Hiobbuch: Moglichkeit und Grenze des Vergleichs," Or 47 (1978): 369.
127 This is a brief statement of a more complex situation, see Kramer,
The Sumerians, 126; and in more detail, Mattingly, "The Pious Sufferer,"
313-318.
128 This genre of literature was so named by W. W. Hallo, "Individual
Prayer in Sumerian: The Continuity of a Tradition," JAOS 88 (1968): 76.
129 See Hallo, "Individual Prayer in Sumerian," 76, n. 32.
38
suggested letter-prayers for this genre since the term seemed "preferable"
to Ali's suggestion and Falkenstein's was "difficult to translate."130 He also
points out that the letters are not always addressed to a god, but might also
be addressed to the king, one of the king's servants, or a deified king who
was deceased but addressed as "my god." Two letter-prayers are addressed
to private individuals, or at most to officials.131
In the view of the Mesopotamians, if a personal god was angry with
an individual, a sacrifice and the appropriate ritual was necessary to
appease the divine anger. Sacrifices were carried out in the various tem-
ples dedicated to the gods. But what if, as Jacobsen asks, the god is not
present when the supplicant presents a sacrifice to appease the god's
anger? Or what if the person is too sick to travel to the temple to present
prayers and sacrifices?132 The answer was to send a letter to the god which
was placed near the statue of the deity, relieving the supplicant of the need
to appear personally before the god.133
Many of these letters have been recovered and they essentially follow
a similar pattern. They begin with a salutation to the divine addressee
followed by the message and a conclusion. The body of the letter has no
recognizable structural divisions but most of the contents express com-
plaints, protests, prayers and formal reinforcements of the appeal, though
130 Hallo, "Individual Prayer in Sumerian," 76-77.
131 Hallo, "Individual Prayer in Sumerian," 77.
132 Jacobsen, "
133 These prayers were originally inscribed on a valuable object
belonging to the worshipper, but economic factors eventually led to the
development of this literary genre, and letters were deposited, rather than
inscribed objects, according to Hallo, "Individual Prayer in Sumerian," 75.
39
not always in this order.134
One of the longest of these letters is one addressed to Enki, the
personal god of a scribe by the name of Sin-gamubi, son of Ur-Nim.135 He
complains of attacks by a hostile deity (line 15) despite his loyalty and proper
observance of the offerings at the festivals "to which I go regularly" (lines
11-12). Although there is no question of his guilt (line 17), no omen has
revealed the specific nature of his offense (line 14). Following a long list of
complaints regarding his physical condition and treatment by contempo-
raries he promises to dwell in the "gate of Guilt-Absolved," sing praises and
proclaim the god's exaltation (lines 46-56) when the sin is cleansed.
As in the poem "Man and His God," there is no specific sin referred
to, only a conviction on the part of the penitent worshipper that he was
guilty. At worst, the blame is placed on a hostile deity for the illness and
the supplicant pleads for his personal god to intervene.
One might also enlist the aid of a more powerful god:
To the god my father speak; thus says Apil-Adad, your servant:
"Why have you neglected me (so)?
Who is going to give you one who can take my place?
Write to the god Marduk, who is fond of you,
That he may break my bondage;
Then I shall see your face and kiss your feet!
Consider also my family, grownups and little ones;
Have mercy on me for their sakes, and let your help reach me."136
134 Hallo, "Individual Prayer in Sumerian," 76-77.
135 Hallo, "Individual Prayer in Sumerian," 85, lines 1, 8.
136 Marten Stol, Altbabvlonische Briefe im Umschrift und Uber-
setzung, Heft 9 (Leiden: Brill, 1981), 141; Jacobsen, "
40
Apil-Adad calls on his personal god to act on his behalf since mankind
exists to serve the gods. The logic is impeccable. If the personal god allows
Apil-Adad to remain indisposed for an extended period, or to die, then there
will be one less person to serve the needs of the personal god. Along with
this there is also the pleading for the personal god to consider the needs of
the worshipper as well. He points out all the other members of his family
who depend on him. The case is argued that a failure on the part of the
gods to restore this man to health will have dire consequences not only on
the man's family but on the gods themselves. This "spiritual arm-twisting"
is a typical example of the manipulations attempted in Mesopotamian
literature to cajole or convince a god to act on behalf of a person.
To sum up, in the traditional definitions of theodicy137 one seeks to
justify the ways of God (or a god) when faced with suffering that is seem-
ingly undeserved. It is an attempt to remove the contradictions in a theo-
logical system that holds to a doctrine of a benevolent deity and acknow-
ledges the possibility of undeserved suffering. In my view the claim of
Mattingly that "Man and His God" should retain the classification of theo-
dicy fails to convince, since the Mesopotamian gods were not seen as "holy"
in the same way
by Mesopotamians when faced with misfortunes and/or sickness. The very
opposite almost always holds true. Guilt is assumed, and the prayers are
characterized by the confession of sin and guilt in a "shotgun blast"
approach. This method seeks to cover all aspects or possibilities by making
137 See Mattingly's discussion in "The Pious Sufferer," 311-312.
41
the confessions in the most generalized terms, since humans are seen as
inherently sinful. This is validated by the world view held by the Mesopota-
mians which was strongly tied to the act-consequence relationship.
2. Akkadian Literature
The main point of the study here is to get an idea of the
content of four representative literary pieces, so the analysis may not delve
as deep into all the issues as one might like.
a. The Pious Sufferer
This text is stored in the Louvre, where it is desig-
nated AO 4462.138 It was published by Jean Nougayrol in 1952 and dates
from the seventeenth or sixteenth century.139
After the introduction (lines 1-11) the suffering one speaks, addres-
sing his master, saying that his affliction is due to no known sin:
Maitre, j'ai bien reflechi en moi-meme:
... de faute voluntaire,
Et de faute involuntaire commise par lui, je n'(en) connais pas!140
The speaker in this text is obviously questioning the traditional position of
the Mesopotamians, that of a strict doctrine of retribution for sin. At this
point there is doubt expressed over the justice of the way the supplicant is
being treated by the god. However, as Lambert points out, this could be an
admission of sin, not a denial of it.141 If Lambert's view is correct the
138 Mattingly, "The Pious Sufferer," 319.
139 Jean Nougayrol, "Une version du ‘Juste Souffrant,'" RB 59 (1952):
239-250.
140 Nougayrol, "Une version," 243, lines 12-13.
141 BWL, 11, n. 1. He suggests reading line 14: u! - [ka-ab-bi-i]s!
42
petitioner here may be ignorant but not innocent, since the second strophe
goes on to say:
Mais, moi, j'accepte ton courroux,
(Sa) suite funeste, je la prend a mon compte.
The difference between an innocent sufferer and an ignorant one is subtle
but important in the Mesopotamian view of the subject. At the end of the
document the petitioner is directed to do charitable deeds, which could be
interpreted as a penance (lines 62-65).
In stanza 8 the response of the god to the sufferer is found:
Thy demarche is worthy of a man. Thy heart is innocent.
The years are fulfilled, the days have redeemed thy suffering.
Hadst thou not been called to life, how wouldst thou have come to the
end of this serious illness?
Thou hast known anguish, fear in its full extent.
Until the end hast thou borne thy heavy load.
The way was blocked; it is open to thee.
The road is levelled; grace is granted to thee.
In the future forget not thy god,
Thy creator when thou hast received thy health.142
Seeing that the god apparently declared the suffering one innocent as
well as giving a warning to pay more careful attention to the god, it appears
there was confusion over the doctrine of retribution, or as Mattingly says,
"the traditional theodicy is not without its flaws."143
an-zi-il-la-ka a-na[ku i]k-ki-ba-am li-im-na-ma am-x [x] x x x x ("I have
trespassed against you, I have . . . . a wicked abomination").
142 Gray, "Book of Job," 259. Cf. Nougayrol, "Une version," 247.
143 "The Pious Sufferer," 320.
43
Questions may also arise over the translation of the first line in the
previous quote. Gray has translated the Akkadian li-ib-bu-uk la i-li-im-
mi-in "Thy heart is innocent." But lemenu means "to fall into misfortune,
to come upon bad times, to turn into evil," and with libbu as subject, "to
become angry."144 If this is correct I would suggest translating this phrase
"your heart should/must not become angry," making this an admonition
against anger rather than a verdict of innocence.
The author has expressed ignorance of his offense, yet counted on the
good will of the god to relieve his suffering. In spite of being left in the dark
regarding his sins, the author continues to hold to the doctrine of retribu-
tion, essentially seeing piety (probably understood as ritual observance) as
the best way to counteract or prevent calamities.
b. Ludlul Bel Nemeqi
This poem's title comes from its opening line
which is usually translated "I Will Praise the Lord of Wisdom," the lord of
wisdom being Marduk.145 It has also been called the "Poem of the Right-
eous Sufferer" and "The Babylonian Job"146 although any comparison with
the book of Job fails to appreciate the depth of the problem of suffering in
Job, where no definite answer is given.147
144 CAD, vol. 9 (1973), 117.
145 Lambert, BWL, 21-28; ANET, 434-437, 596-600.
146 Mattingly, "The Pious Sufferer," 321.
147 R. E. Murphy, The Tree of Life: An Exploration of Biblical Wisdom
Literature (New York: Doubleday, 1990), 156, criticizing the position taken
by H. Gese, Lehre und Wirklichkeit in der alten Weisheit (
B. Mohr [Paul Siebeck], 1958), 63. M. Weinfeld claims "Man and His God"
and Ludlul Bel Nemeqi have more in common with thanksgiving psalms
than with Job, see his "Job and its Mesopotamian Parallels--a Typological
44
There is also a difference between the Akkadian nemequ and the
Hebrew hmAk;HA. The Akkadian word denotes possession of skill for the
performance of an occupation, as does the Hebrew. However, nemequ is
associated frequently with magic rites, incantations, and spells, and rarely
used with reference to morals.148 In Hebrew, hmAk;HA is seen as skill in an
occupation (e. g., Bezalel, Exod 31:1-3), just as the Babylonian ummanu
refers to manual skills and intellectual talent.149 The Hebrew term is
unique in that duties to God in a moral or ethical sense are emphasized
over the observance of ritual, cult magic, incantations or spells, as is the
case for nemequ. Lambert calls hmAk;HA a "philosophy of life" and cites only a
single passage where nemequ is used with this connotation.150
The poem consists of a long monologue written on four tablets over
400 lines in length, dating from the Kassite period (c. 1500-1100 B. C.).151 In
this monologue a man of affluence and authority named Subsi-megre-
Sakkan (which means "O-god-Sakkan-provide-me-with-abundance"152)
Analysis" in Text and Context: Old Testament and Semitic Studies for F. C.
Fensham, JSOTSS 48, ed. W. Claasen (Sheffield: JSOT Press, 1988), 217.
148 Thus Lambert, BWL, 1; and "Some New Babylonian Wisdom Liter-
ature," 32; cf. L. Kalugila, The Wise King (Uppsala: CWK, 1980), who dis-
cusses the vocabulary of Sumerian and Akkadian expressions for wisdom
(38-39) and cites passages from Enuma Elish showing Marduk's tie to
incantations, spells, and cult magic (43-45).
149 Lambert, "Some New Babylonian Wisdom Literature," 30.
150 "Some New Babylonian Wisdom Literature," 31. The passage
occurs in the incantation series Surpu II:173: "Siduri...goddess of wisdom"
(distar(15) ni-me-qi), see Erica Reiner, Surpu: A Collection of Sumerian
and Akkadian Incantations AfO 11 (1958): 18.
151 Lambert, BWL, 15; Mattingly, "The Pious Sufferer," 321.
152 Bottero, "Problem of Evil," 1.167, although he transliterates Sakkan
45
relates how he suffered numerous afflictions and was eventually restored to
health and prosperity by Marduk.153
An outline of the poem is as follows: (1) introduction, (2) desertion by
the gods, (3) forsaken by friends and acquaintances, (4) failure of all
attempts to appease the gods; suffering only increases, (5) the promise of
deliverance through three dreams, and (6) restoration to health and
prosperity.154
Frustration over unresponsive deities and the inability of diviners
and priests to determine the cause of the problem was the lot of this
suffering soul:
I called to my god, but he did not show his face,
I prayed to my goddess, but she did not raise her head.
The diviner with his inspection has not got to the root of the matter,
Nor has the dream priest with his libation elucidated my case.
I sought the favour of the zaqiqu-spirit, but he did not enlighten me;
And the incantation priest with his ritual did not appease the divine
wrath against me.155
The afflicted sufferer complains that his misfortunes have struck
even though he has not been lax in cultic responsibilities:
with only one "k."
153 Lambert, BWL, 21.
154 Cf. Walton, Ancient Israelite Literature, 171; and Lambert, BWL,
21. A text published by D. J. Wiseman has been identified as the first tablet
of the poem, see "A New Text of the Babylonian Poem of the Righteous
Sufferer," AnSt 30 (1980): 101-107; see also W. L. Moran, "Notes on the
Hymn to Marduk in Ludlul Bel Nemeqi," JAOS 101 (1983): 255-260.
155 See BWL, 39, tablet II:4-9; cf. also II:108-113.
46
For myself, I gave attention to supplication and prayer;
To me prayer was discretion, sacrifice my rule.
The day for reverencing the god was a joy to my heart;
The day of the goddess's procession was profit and gain to me.
The king's prayer--that was my joy.
And the accompanying music became a delight for me.
I instructed my land to keep the god's rites,
And provoked my people to value the goddess's name.156
Subsi-mesre-Sakkan's confusion led him to conclude in II:33-38 that
human values and divine values seem inverted, and that the ways of the
gods are beyond human ability to determine:
I wish I knew that these things would be pleasing to one's god!
What is good for oneself may be offensive to one's god.
What in one's own heart seems despicable may be proper to one's
god.
Who can know the will of the gods in heaven? Who can understand
the plans of the underworld gods?
Where have humans learned the way of a god?157
This apparently innocent sufferer had found no comfort in his reli-
gion, and may be covertly blaming Marduk for his suffering, though he
approaches this with great delicacy and avoids any open accusations.158
The gods were unresponsive, the diviners and priests were unable to
determine the cause of his calamities and he had no assurance that
observing the cult actually led to reward and prosperity from the gods. This
complaint is followed by a series of statements on the very uncertain nature
156 See BWL, 39, 41, tablet II:23-30.
157 ANET, 597.
158 Lambert expresses this view in "Some New Babylonian Wisdom
Literature," 32-34.
47
of human existence (II:39-47) and the speaker confesses ignorance of the
meaning of it all:
I am appalled at these things; I do not understand their
significance.159
The problem is seemingly relieved in a series of three dreams,
following which the illness is taken away and the misfortunes are reversed.
Unfortunately the tablet is broken at the very point at which the sufferer's
infractions were revealed (III:55-60). In Lambert's translation160 only line
60 is still intact:
He made the wind bear away my offenses.
However, line 58 has been reconstructed to read:
It has become patent to me, my punishment, my crime, (to wit) that I
did not revere her (the goddess's) fame.161
This reconstructed line shows that the speaker did not consider himself an
innocent sufferer, only a previously ignorant one. He cites his failure to
give proper respect to a goddess as one of the reasons for his calamities. If
the surrounding text could be reconstructed it would become clear just
what caused the god and goddess to send the misfortunes upon Subsi-
mesre-Sakkan. Presuming that line 58 would be in synonymous parallel-
ism with line 57 one can posit another similar statement of wrongdoing
159 BWL, 41, II:48. See also the discussion in Lambert, BWL, 22.
160 BWL, 51.
161 CAD, vol. 4 (1958), 170: i-pi-a-an-ni in-nin-ti(!) ar-ni la aduru
dalilisa.
48
cited as further cause for the misfortunes.162
c. R.S. 25.460
This relatively short (46 lines) Akkadian text was
discovered at Ras Shamra and published in 1968.163 It dates from c. 1300
but its archaisms push it back as early as the Old Babylonian or early
Kassite periods, in terms of original composition.164 The author of this text
does not grapple with the reasons behind the suffering.165 In fact, the
opening lines (1-8) indicate that no method of inquiry had been able to
produce an answer.166 With support from family and friends, the sufferer
was encouraged to depend on the mercy of Marduk, since this situation was
known to have occurred before (lines 9-24). In the closing lines the sufferer
launched into praises for Marduk (lines 25-46).
The similarities to Ludlul Bel Nimeqi and the appearance of an
Akkadian text at
162 Synonymous parallelism is displayed in III:50-51, the closest
complete lines in the surviving texts and throughout the poem. This is in
no way a conclusive argument but it certainly leaves open the possibility,
even the likelihood, of a parallel statement.
163 J. Nougayrol, "(Juste) Souffrant (R.S. 25.460)," Ug 5 (1968): 265-273.
164 "Le texte d'Ugarit date de ca.1300, mais sa graphie, ses archais-
mes, son style depouille, sa concision meme (en face de Ludlul), lui
assignent vraisemblablement une date de composition paleobabylonienne
ou de plus haute epoque ‘cassite,'" "(Juste) Souffrant," 267. See also H.-P.
Muller, Das Hiobproblem:
und im Alten Testament (
1978), 56; and Mattingly, "The Pious Sufferer," 324.
165 W von Soden, "Bemerkungen zu Einigen Literarischen Texten in
Akkadischen Sprache aus
166 The text refers to oracles (line 2), haruspicy (3), omens (5), and
oneiromancy (6), see Nougayrol, "(Juste) Souffrant," 268.
49
Levant.167 Here, as in other literary pieces, the innocent sufferer seeks a
resolution to his problems from within the religious system, rather than
questioning its validity or seeking answers elsewhere.
d. Babylonian Theodicy
This work is structured as an elaborate acrostic of
27 stanzas, eleven lines each.168 It is one of the most developed and
skeptical cuneiform texts concerned with divine justice and human suffer-
ing.169 Lambert says this poem was probably written about 1000 B. C.,
although von Soden gives a date of about two centuries later.170
The author of the poem is identified by the acrostic which translates,
"I Saggil-kinam-ubbib, the incantation priest, am adorant of the god and
the king."171 The work consists of a dialogue between an unnamed skeptic
and a more pious friend.
As the acrostic unfolds the skeptic recites all the injustices and diffi-
culties he has experienced, beginning with being orphaned at a young age
(lines 9-11), resulting in poor health and destitute conditions (lines 27-33).
167 Gray, "Book of Job," 262. Nougayrol, "(Juste) Souffrant," 267,
speaks of the possibility of a common source behind Ludlul and R.S. 25.460:
"Dann 1'etat actuel de nos connaissances, mieux vaut nous en tenir a
1'hypothese d'une source ancienne commune a 25.460 et a Ludlul, et
renfermant deja tous les elements dont nous avons souligne la presence
dans ces deux textes a la fois."
168 Lambert, BWL, 63. For the text see BWL, 70-91; ANET, 601-604.
169 Mattingly, "The Pious Sufferer," 325.
170 Lambert, BWL, 63; W. von Soden, "Das Fragen," 51-52. For a quick
overview of the entire poem, see Lambert, BWL, 64-65.
171 Lambert, BWL, 63: a-na-ku sa-ag-gi-il-ki-[i-na-am-u]b-bi-ib ma-
as-ma-su ka-ri-bu sa i-li u sar-ri.
50
The pious friend recites what appears to be a proverb of conventional
wisdom:
n[a]-til pa-an ilim-ma ra-si la-mas-[sal
n[a]-ak-di pa-li-ih distar(15) u-kam-mar tuh-[da].
He who waits on his god has a protecting angel,
The humble man who fears his goddess accumulates wealth.172
The sufferer then points out examples which call into question the
supposed connection between piety and divine reward (lines 48-53), and
claims he has not failed to observe the required rituals, which should, by
implication, ward off all the calamities he has endured (lines 54-55). The
friend responds with his dogma that can be summed up as "piety pays."173
The examples cited by the sufferer--the wild ass who tramples the grain,
the lion who attacks livestock and the human profiteer--will all pay the
penalty for their crimes in due time (lines 59-64).174 Holding his ground,
the sufferer stubbornly says:
Those who neglect the god go the way of prosperity,
While those who pray to the goddess are impoverished and
dispossessed.
In my youth I sought the will of the god;
With prostration and prayer I followed my goddess.
172 BWL, 70, lines 21-22. Line 21 may be translated "he who waits on
his god has good fortune," a parallel statement to line 22. See Jacobsen,
Treasures of Darkness, 155-156; and Oppenheim, Ancient
198-206, for general discussions of the relationship between individuals and
protective spirits, including the terms ilu, istaru, lamassu, and se'du,
even though the latter term does not occur here.
173 Lambert, "Some New Babylonian Wisdom Literature," 35-36.
174 Cf. Saggs, Encounter, 119.
51
But I was bearing a profitless corvee as a yoke.
My god decreed instead of wealth destitution.175
The element of prosperity coming to the wicked is an item that has
not been mentioned in any work we have examined previously,176 but seems
to be one of the most irritating issues to the sufferer in the Babylonian
Theodicy.177 It seems that the prosperity of the wicked, more than the
suffering of the (apparently) righteous, made the problem so acute. While
no one could be sure that an outwardly good person had not secretly or
unknowingly offended a god, one could hardly doubt that an obviously bad
person deserved punishment.178
The friend responded with the pious-sounding observation that the
ways of the gods are unknowable:
The plans of the gods are as [inscrutable(?)] as the midst of the
heavens,
The utterance of the god or goddess is not comprehended.179
The divine mind is remote like the inmost of the heavens,
Knowledge of it is arduous, people are uninformed).180
The frustration of the sufferer must have been aggravated by the fact
that he was an incantation priest, i. e., a religious professional. If anyone
175 Lines 70-75, BWL, 76-77.
176 R. J. Williams, "Theodicy in the Ancient Near East," in Theodicy
in the Old Testament, ed. J. L. Crenshaw (Philadelphia: Fortress, 1983), 46.
177 Saggs, Encounter, 119.
178 Saggs, Encounter, 119-120. Similar issues confronted the writers
of Pss 37, 49 and 73 as well as the book of Job.
179 Williams, "Theodicy," 46; cf. lines 82-83, BWL, 76-77.
180 Jacobsen, Treasures of Darkness, 162; cf. lines 256-257, BWL, 86-
87.
52
should have had an idea of how to reverse suffering, calamities and diffi-
cult circumstances it should have been him, or his associates.
The conclusion reached by the friend is that the evil experienced by
humankind is not directly due to the injustice of the gods, but to the sin of
each individual. When the gods created humanity they
Gave perverse speech to the human race.
With lies, and not truth, they endowed them for ever.181
In other words, whatever evil is done by individuals is done because
the gods made them that way. Both sufferer and friend began by assuming
that the gods were responsible for maintaining justice among humans.
They ended up by admitting that these very gods made people prone to
injustice.182
The poem ends with the sufferer thanking his friend for his sym-
pathy and with a plea to the personal god and goddess to give help and to
show mercy, as well as a call for Shamash to guide him.183 The problem is
never solved--at least, not in this text. Whether the deities this man called
on ever responded is not known.
The speakers in this poem had to content themselves with the
181 Lines 279-280, BWL, 88-89; cf. Saggs, Encounter, 120.
182 Lambert, BWL, 65. This quote contains an idea very similar to the
statement found in the Sumerian "Man and His God" quoted above: "Never
has a sinless child been born to its mother, .... a sinless workman(?) has
not existed from of old." See Kramer, "Man and His God," lines 102-103.
183 Lines 295-297, BWL, 88-89. Shamash is called a shepherd, show-
ing a positive view of the god, or it may be an ingratiating statement
designed to coax the god into helping him.
53
conclusion that the righteous person simply did not exist. The justice of the
gods was not at issue, since the ways of the gods were unknowable, thus it
was useless to question them. For this reason I question the appropriate-
ness of the commonly used title of the poem. The issue of theodicy does not
arise in the so-called Babylonian Theodicy.
e. The Poem of Erra
This little-known poem has received only slight
attention from the scholarly world because of its relatively recent recovery
and collation of many of its text fragments.184 However, Erra was
apparently very popular in
large geographical area during the first millennium.185
The basic story-line is that humans had offended several gods, in-
cluding Erra, Marduk, the Sebetti 186 and the Anunnaki.187 The offenses
184 L. Cagni, Das Erra-Epos: Kleinschrifttext (
cal Institute, 1970); idem, The Poem of Erra (Malibu, CA: Undena, 1977).
Previous texts were either incomplete or incompetently handled, see Daniel
Bodi, The Book of Ezekiel and the Poem of Erra, OBO 104 (
denhoeck & Ruprecht, 1991), 13, n. 11.
185 Jacobsen, Treasures of Darkness, 227; Bodi, Ezekiel and Erra, 52.
For issues of introduction see Bodi's discussion on pp. 54-62.
186 The Sebetti were seven wicked gods without individual names.
They acted as a unit, even to the point of being treated grammatically in the
singular. Their cult was widespread in the latter half of the first millen-
nium. In the Erra poem they are exclusively evil, as opposed to Erra and
Ishum who reconstruct the country in the last tablet of the story, see Cagni,
Poem of Erra, 18-19.
187 Anunnaki is a Sumerian loanword meaning "the princely seed,"
see Bodi, Ezekiel and Erra, 65, n. 57. For a list of Sumerian evidence for
these gods see A. Falkenstein, "Die Anunna in der sumerische Uber-
lieferung," in Studies in Honor of Benno Landsberger on his 75th Birthday,
ed. H. Guterbock and T. Jacobsen (
54
included contempt (I.120-121), disrespect (I.122), and cultic offenses such as
neglecting the proper care of Marduk's statue (I.127-128). Even animals
were holding gods in contempt (I.77) and trampling and destroying the
pastureland which sustained the country (I.83-86). The Anunnaki were
deprived of sleep (I.81-82) because of the noise made by mankind, which
may be an echo of a similar motif in the Atrahasis epic (see above). In the
underworld there is a taboo of silence. Breaking the silence makes it im-
possible for a mortal to return to the earth unless another person or a god
intervenes.188
Apparently the gods believed that the increase in the number of
humans and the resultant noise posed a direct threat to the gods, that they
would be overwhelmed (I.79). Erra mentioned the "former sin" committed
by humans (V.6), no doubt referring to the contempt humans showed Erra
(cf. I.120-122).189
Stirring up rebellion and war, society was devastated but an assis-
tant, Ishum, interceded on behalf of humanity and was able to calm Erra
down before all of humanity was killed. Ishum then confronted Erra with
his indiscriminate killing of both the guilty and innocent:
quradu dErra kinamma tustamit
la kinamma tustamit
1965), 127-140. for evidence in Akkadian literature see in the same volume
B. Kienast, "Igigu and Anunnaki nach den akkadischen Quellen," 141-158.
188 Note Gilgamesh XII.23, 28; and cf. S. N. Kramer, "Death and the
Nether World According to the Sumerian Literary Texts,"
68.
189 Bodi, Ezekiel and Erra, 66.
55
sa ihtukama tustamit
sa la ihtukama tustamit
Hero Erra, you killed the righteous one.
You killed the unrighteous one.
You killed the one who had sinned against you.
You killed the one who did not sin against you.190
Thus humans were punished because of sin (hitu) against Erra. The
expression "to sin against (a deity)" is similar to the numerous examples in
Akkadian literature where in legal contexts it refers to an offense against
the suzerain, breaking a treaty or covenant, or failing to keep an obliga-
tion.191 Humans were punished for offending the gods, thus the "din" or
"noise" made by humans is also a crime deserving of punishment.192 After
Ishum confronted Erra with killing the innocent, Erra decreed that
19), and commissioned to rebuild and restore the city (V.20-38), and blessing
was promised to those who honored the poem (V.39-61).
One of the unique features of the Poem of Erra is that innocent deaths
and the suffering of the righteous are tied directly to one of the gods. To the
best of my knowledge this is the only admission by Mesopotamian writers
that the concept of an innocent or righteous sufferer existed in relation to
the gods. The social implications of this are far-reaching. The brutaliza-
tion of life in the first millennium led to the portrayal of gods as bloodthirsty
190 IV 104-107; see Bodi, Ezekiel and Erra, 68; Cagni, Poem of Erra,
54.
191 Bodi, Ezekiel and Erra, 68.
192 Cf. A. Kilmer, "Mesopotamian Concept of Overpopulation"; and
Both, Ezekiel and Erra, 131-155.
56
killers, with the gods now being made in the image of man in a warlike
society.193 The evolution of the gods from warrior kings in the third millen-
nium with the image of a protector and ruler to the parental figures of the
second millennium which allowed worshippers to express a personal rela-
tionship to the divine to the violence and brutality of the gods in the Erra
poem is one of a slow deterioration of Mesopotamian culture into the
warrior societies of the Assyrians and Babylonians.194
To summarize this section, each of the texts examined from Meso-
potamia has the prevailing attitude that the sufferer can never assume
innocence, only ignorance. Part of the reason for this is that evil was built
into human nature and therefore suffering was to be expected.195 It was
simply part of the normal world order, thus there was no need to question
and complain. The best course of action for the ancient Mesopotamians
was to submit and suffer, and hope that the offended god or goddess would
eventually change the course of events. Since the ways of the deities were
beyond human comprehension, one could never be certain what actions
would bring about divine wrath, but it was virtually always certain that the
fault lay with the human sufferer, not the deity. Simply stated, the result of
this is that all suffering is deserved, and there is no recourse but to admit
one's guilt, praise one's god and plead for mercy.196
193 Jacobsen, Treasures of Darkness, 227: "[Iit is the divine that con-
forms down to the image rather than the image that rises up to approach
the divine."
194 Jacobsen, Treasures of Darkness, 231-232.
195 Bottero, "Problem of Evil," 166.
196 Pope, Job, 60.
57
Even worse, there could be no confidence that one could determine
the specific offense in any given situation. Even if someone kept within the
guidelines of the Surpu incantation list there was no assurance of avoiding
sin, and thereby avoiding the wrath of the gods. Everyone merited punish-
ment. Therefore divine punishment of an apparently good person did not
call into question the justice of the gods.197
A suffering individual did not disturb the community since national
religion and personal religion were thought to operate in separate spheres.
The individual distress of a person who was enduring illness or misfortune
could be accounted for by those around him on the assumption that this was
a private matter between the individual and the personal god.198
As it relates to the book of Proverbs, according to many scholars, the
Mesopotamian view of life was shared by the sages who were part of
However, as I intend to demonstrate, this is not exactly true for Proverbs.
Rather than accepting a foreign Weltordnung, which has often been the
assumption of past scholarship, the book of Proverbs is grounded in a
distinctive Israelite monotheistic world view and shows an awareness of
the possibility of, and the actual existence of, an innocent sufferer.
B. Egyptian Literature
In
197 Saggs, Encounter, 117.
198 Van der Toorn, Sin and Sanction, 114.
199 According to Mattingly, "The Pious Sufferer," 329ff.
58
ting force.200 The focal point of Egyptian religion was the pharaoh, who
was viewed as divine and associated with Horus.201 He functioned as the
ultimate high priest, who built temples and saw to their maintenance.202
Because Egyptian beliefs were never consolidated or systematized
there is no single "Egyptian religion." Beliefs remained fluid, even during
the historical period, and they had no one "sacred book," which makes it
difficult for us to say what was believed by whom.203 It is likely that the
existing texts relate to a small group of the social elite showing little direct
evidence for the beliefs and attitudes of the rest of the people.204 Baines
points out that
Since in theory the gods provided for all of humanity, and humanity
responded with gratitude and praise, the cult could be seen as having
universal implications. In practice, however, the god's benefits were
unequally divided. The privileged received the rewards of divine
beneficence and returned gratitude, while the rest suffered
misfortune in greater measure and had no official channel for
interacting with deities.205
The average person came into contact with the deities only when
periodic festivals were observed. The gods were purified, fed, clothed and
200 Hoffineier, "Egyptians," 283.
201 Henri
Chicago Press, 1948; repr.
202 Hoffmeier, "Egyptians," 283.
203 David P. Silverman, "Divinity and Deities in Ancient
Religion in Ancient
Press, 1991), 12; see also in the same volume John Baines, "Society, Morali-
ty, and Religious Practice," 123.
204 Baines, "Society," 124.
205 Baines, "Society," 127.
59
praised on a daily basis but this was done by the privileged and by those
attached to the temple cult, not the ordinary individual.206
The king also served as an example of or metaphor for the way others
were to conduct their lives. The king was "on earth for ever and ever,
judging humanity and propitiating the gods, and setting order in place of
disorder. He gives offerings to the gods and mortuary offerings to the
spirits (the blessed dead)."207
In addition to the king, ma'at was also a very important concept in
Egyptian religion. The meaning of the word incorporates ideas such as
truth, harmony and justice.208 It is the "right" or correct behavior in any
given circumstance.209
"speaking ma'at," in contrast with the opposites "wrong" and "falsehood,"
giving the clear conclusion that ma'at had the meanings "right" and
"truth" from very ancient times.210 In a quote from an
206 Erik Hornung, Conceptions of God in Ancient
the Many, tr. John Baines (Ithaca: Cornell University Press, 1982), 135-136;
Baines; "Society," 126.
207 See Jan Assmann, Der Konig als Sonnenpriester: Ein kosmo-
graphischer Begleittext zur kultischen Sonnenhymnik (Gluckstadt:
Augustin, 1970), 17-22; and Baines, "Society," 128. In this quote "order" is
ma'at, a fundamental religious and social concept. "Disorder" is isft, the
opposite of ma'at, which is associated with the world outside creation.
208 J. D. Ray, "Egyptian Wisdom Literature," in Wisdom in Ancient
Gerechtigkeit and Unsterblichkeit im alten Agvpten (
1990) for a recent detailed study.
209 G. L. Archer and W. S. La Sor, "Religions of the Biblical World:
210 Miriam Lichtheim, Maat in Egyptian Autobiographies and
60
(before 2200 B. C.), ma'at is shown to be equated with a universal standard:
Justice (ma'at) is great, and its appropriateness is lasting; it has not
been disturbed since the time of him who made it, (whereas) there is
punishment for him who passes over its laws. It is the (right) path
before him who knows nothing. Wrongdoing (isft) has never
brought its undertaking into port.211
Miriam Lichtheim says:
[M]an did Maat because it was "good" and because "the god desires
it." It was the principle of right order by which the gods live, and
which man recognized as needful on earth and incumbent upon
them.212
This principle of cosmic dimensions regulated the functioning of nature,
society, and an individual's life. But it was not a mechanical, impersonal
principle. Ma'at essentially meant veracity or fair dealing.213 Ma'at was
personified as the daughter of the sun god and worshipped as a goddess,
having both temple and cult dedicated to her honor.214
Due to the multiple systems of theology in
provide a basic background to the discussion as I did for the previous sec-
tion. There were three main systerns215 which presented different cosmo-
Related Studies, OBO 120 (Gottingen: Vandenhoeck & Ruprecht, 1992), 18.
The literature on ma'at is enormous, see
(1980), 1110-1119; and A. Volten, "Der Begriff der Maat in den agyptischen
Weisheitstexten," in Les Sagesses du Proche-Orient ancien, no ed. (
Presses Universitaires de France, 1963), 73-101.
211 Lines 85ff., ANET, 412.
212 Lichtheim, Maat, 19.
213 Lichtheim, Maat, 37.
214 Edward F. Wente, "Egyptian Religion," ABD 2.410; Hornung, Con-
ceptions of God, 75.
215 The centers for these theological systems were based in
61
gonies and explanations for creation. Each was characterized by a main
creator deity who generated associated gods and goddesses.216 The enor-
mous time span over which Egyptian literature emerges causes it to show
some variety and change over the centuries. But unlike Hebrew wisdom
literature, Egyptian wisdom writings were never considered sacred.217
Thus we should not expect to see consistency throughout the literature of
systems.218
Egyptian deities were portrayed in a large number of forms, ranging
from animal to human, to a combination of both.219 The gods often exhibi-
ted human emotions and engaged in human activity. They thought, spoke,
dined, traveled by boat, had a sense of humor, and some even drank to
excess.220 The gods were created beings, hence not eternal. The Egyptian
calendar contained days set aside to mark birthdays of many of their
a very ancient center for Egyptian religion;
1786) and the
Finegan, Myth and Mystery: An Introduction to the Pagan Religions of the
Biblical World (Grand Rapids: Baker, 1989), 39, 51.
216 Silverman, "Divinity and Deities," 30. See also in the same volume
Leonard H. Lesko, "Ancient Egyptian Cosmogonies and Cosmology," 88-115,
for a more detailed discussion.
217 Wente, "Egyptian Religion," 410.
218 See the comments of Gladson, "Retributive Paradoxes," 80, in this
regard. Despite the different theological systems there was very little
fluctuation in the way ma'at was viewed, see Lichtheim, Maat, 97.
219 Silverman, "Divinity and Deities," 19-23; see also Finegan, Myth
and Mystery, 43-44.
220 Silverman, "Divinity and Deities," 15-16.
62
gods.221 The gods were also subject to death and rebirth, though not always
in the mortal sense.222 Some texts mention a limited and fixed lifespan for
deities, and the story of "The Blinding of Truth by Falsehood" refers to "the
god's tomb."223 The resurrection of Osiris is mentioned frequently in the
Coffin Texts,224 and Re, the king of the gods, was said to die symbolically
every sunset and to be reborn at dawn the next day.225
Since the gods participated in the afterlife it was only natural to see
this as a precedent for human existence as well.226 At first, only the king
and society's elite were mummified but after the
was extended to others.227 It is this preoccupation with life or existence
after death that provides the most insight into the Egyptian view of suffer-
ing, as we will see below.
221 Peter Kaplony, "Geburtstage (Gotter)," LA, vol. 2 (1977), 477-479.
222 Silverman, "Divinity and Deities," 29; cf. Wente, "Egyptian Reli-
gion," 410.
223 Siegfried Morenz, Egyptian Religion, tr. A. Keep (
University Press, 1973), 24-25; Hornung, Conceptions of God, 151-165.
224 Hornung, Conceptions of God, 152-153; e. g., Coffin Text spells 16,
17 and 148 in Adriaan de Buck, The Egyptian Coffin Texts, 7 vols. (
209-226.
225 Silverman, "Divinity and Deities," 29; Finegan, Myth and Mystery,
4647.
226 Wente, "Egyptian Religion," 411.
227 See R. B. Finnestad, "The Pharaoh and the ‘Democratization' of
Post-mortem Life," in The Religion of the Ancient Egyptians: Cognitive
Structures and Popular Expressions, ed. G. Englund (
versitatis Upsaliensis, 1989), 89-93; and in the same volume, J. P. Sorensen,
"Divine Access: The So-called Democratization of Egyptian Funerary
Literature as a Socio-cultural Process," 109-123.
63
As for the practice of the medical arts in ancient
ample evidence of physicians who based their practice on empirico-
scientific principles as far back as the Old Kingdom.228 They show an
advanced level of knowledge regarding human anatomy, and in some cases
are surprisingly devoid of magic or religious jargon.229 This is in contrast
to Mesopotamian medicine, which seems to have been based more on
superstition than science.230
1. The Absence of Theodicy in
The gods are rarely blamed or questioned for the up-
heavals in human society.231 In
great extent with that of disorder.232 This served to promote a "don't-rock-
the-boat" attitude, and kept the ruling group in power.
In a Middle Kingdom text there is an apologia of the creator god, who
distances himself from human wrongdoing, saying:
228 See Brown, Israel's Divine Healer, 41-42, and his attending biblio-
graphy.
229 Brown,
magical rites were practiced, see J. F. Borghouts, Ancient Egyptian Magi-
cal Texts (Leiden: Brill, 1978); and R. K. Ritner, The Mechanics of Ancient
Egyptian Magical Practice (Chicago: Oriental Institute, 1992).
230 According to Oppenheim, Ancient Mesopotamia, 224, who ob-
served that prescribed medical treatment occurs rarely and is not medical
but magical. The names of diseases are not medical but usually point to the
deity or demon that caused them.
231 Williams, "Theodicy," 47.
232 Baines, "Society," 163; and Reinhard Grieshammer, "Gott and das
Negative nach Quellen der agyptischen spatzeit," in Aspekte der spat-
ag Dischen Religion, ed. W. Westdorf (Wiesbaden: Harrassowitz, 1979) 79-
92.
64
I made every man like his fellow.
I did not ordain that they do wrong (isft, "disorder").
It was their desires that damaged what I had said.233
The last line speaks of the damage to the created world (brought into
existence by the creative word of the god?) caused by the desires of
humanity. As Baines succinctly says:
The creator is not responsible for the origin of evil. He cares so much
for people's well-being that "he has built himself a shrine around
them; when they weep he hears" (l. 135). This image of tears relates
to the origin of human beings. A wordplay found in the creator's
apologia and in other sources says that people arose from the
creator's tears--an indirect statement that they are born to suffer.234
This is quite similar to the Mesopotamian view in that there was a
divine order that regulated society and individual lives (
tice, or attributed evil to the gods. Any suggestion of injustice done by a
deity was done so only with the greatest caution and circumspection.
2. Suffering is Due to Perversion of Ma'at
Where did evil arise in the Egyptian world view? Part of
the answer has already been referred to--the presence of isft, "disorder."
But there is also a more direct source, that of humans themselves. Some of
the texts quoted above have hinted at this. In virtually all of the, wisdom or
reflective texts human suffering is viewed as a result of the perversion of
233 De Buck, Coffin Texts, vol. 7 (1961), 464a-b. Cf. R. B. Parkinson,
Voices From Ancient
32-34; and M. Lichtheim, AEL, vol. 1 (1973), 131-133.
234 Baines, "Society," 163-164; see de Buck, Coffin Texts, vol. 7 (1961),
465a, and Hornung, Conceptions of God, 149-150.
65
ma'at by humans.235
In this part of the study four documents will be examined with
reference to these issues. Though the study will not be detailed, it is
intended to show that the source of evil and suffering almost always lay
with humanity's failure to live up to the standards of ma'at, thus placing
the blame on mankind and removing it from the gods.
a. Admonitions of Ipuwer
This work is usually placed in the category of
instruction (Egyptian, sbayt236), although Williams discusses it under the
category of speculative works.237 The beginning of this work is lost, and
with it, the setting.
In its present form, which is no earlier than the late Thirteenth
Dynasty, the text is in two parts. The main body was probably produced
between 2180-2130 B. C.238 The second part is a dialogue between Ipuwer, a
sage, and the creator god.239
Though the situation presented in this text is not considered histori-
235 Williams, "Theodicy," 47.
236 Ray, "Egyptian Wisdom Literature," 18, says the root meaning of
the word is closer to "enlightenment."
237 Ronald J. Williams,, "Egyptian Literature (Wisdom)," ABD, 2.397,
as does Nili Shupak, "The ‘Sitz im Leben' of the Book of Proverbs in the
Light of a Comparison of Biblical and Egyptian Wisdom Literature," RB 94
(1987): 99-100, n. 2. She says sbayt refers primarily to written rather than
oral instruction, 108, n. 19.
238 Gerhard Fecht, Der Vorwurf an Gott in den "Mahnworten des
Ipu-wer" (Heidelberg: Carl Winters Universitatsverlag, 1972).
239 Williams, "Egyptian Literature (Wisdom)," 397-398.
66
ca1240 it is unusual in that the sage criticizes the god for deplorable condi-
tions existing in the land. The king responds to the criticism at the end of
the document, and from what remains of the speech it seems that the king
places the blame for the adverse conditions on the people themselves.241
Even in a text where a god was reproached for allowing people to suffer and
conditions to deteriorate, the conventional orthodox view is still present,
that these conditions are due to actions of people, and the gods are not
blamed.
b. Dispute of a Man with His Ba
Dating from the Twelfth Dynasty, this poem is
preserved in a single manuscript, of which the first part is missing.242 It is
also known as the "Dispute over Suicide."243 There are many ways of
interpreting this difficult work but the basic facts are communicated as a
discussion between "a man" and his ba, or "soul."244 Although this is
frequently the translation seen for ba it has no Semitic equivalent, and
"soul" fails to properly communicate its salient meaning. It also introduces
a dualistic distinction between body and soul proper to some other philo-
sophical systems but contrary to the concept of human beings held by the
Egyptians.245 It could be called the personification of the vital force that
240 Lichtheim, AEL, vol. 1 (1973), 149-150.
241 Lichtheim, AEL, vol. 1 (1973), 161-162, n. 29.
242 Lichtheim, AEL, vol.. 1 (1973), 163.
243 ANET, 405-407.
244 R. Murphy, Tree of Life, 170.
245 Louis V. Zabkar, "Ba," LA, vol. 1 (1975), 588-589. The ba is the
"moral essence of a person's motivation and movement, which also enables
him or her to be free in the next world," according to Baines, "Society," 145.
67
animates the kha (body).246 There were several stages of development for
the idea of the ba in post-mortem existence, and Zabkar notes three facts:
First, the Ba indicates the fullness of being, not a part of it. Second,
the Ba is not a spiritual part of man, but the totality of his physical
and psychical attributes and functions. The third fact which
logically follows from the second is that the idea of man in ancient
spiritual or material and immaterial elements, but that of a monistic
unit comprising all of man's qualities; in each and all of the several
modes of existence (Ba, Ka, Ach, etc.) man continues to live and act
as a full individual.247
A brief look at the contents of the work shows a suffering man ex-
pressing his longing for death. Angered over this, his ba threatens to
leave him. This causes horror to the man, since abandonment by the ba
would mean total annihilation instead of the resurrection and eternal bliss
which he imagined, and he entreats his ba to stay with him and not oppose
him in his longing for a natural death, rather than a suicide. The ba then
tells the man that death is a sad business, and that those who have nice
tombs are no better off than those who have none. The ba urges the man to
246 H. Seebass, "wp,n,," TWAT, vol. 5 (1986), 533. It was often pictured
in Egyptian artwork as a migratory stork, or a human-headed bird which
flutters or hovers over the mummy or near the tomb and may be benefitted
by offerings, water or shade, see G. L. Archer and W. S. La Sor, "Religions:
in Cecil M. Robeck, "Soul," ISBE, vol. 4 (1988), 587.
247 Zabkar, "Ba," LA, vol. 1 (1975), 590. For a more detailed treatment
see L. Zabkar, A Study of the BA Concept in Ancient Egyptian Texts
(Chicago: University of Chicago Press, 1968); and Hans Goedicke, The
Report About the Dispute of a Man with His BA (
University Press, 1970), 20-37, who stresses the duplexity of the meaning
against the uniform character of the term in Zabkar's study.
68
stop complaining and enjoy life. The man seems unconvinced, since he
closes by deploring the miseries he has to endure, and exalts death and
resurrection. In a concluding speech the ba decides to remain with the
man.248
On the subject of the source of evil, the Dispute is silent. The poem
acknowledges the existence of evil, citing many examples; but nowhere is
the question of origin asked with regard to evil. The role of the gods men-
tioned in the text is judicial,249 and the idea that misery in life will be
rewarded in a hereafter appears in line 22.250 The "second poem of the
man" (lines 103-130) cites instances of wrongdoing, greed, criminal activity
and alienation, for the current state of misery the man is enduring. In
lines 122-123 he says:
To whom shall I speak today?
None are righteous (ma'tyw),
The land is left to evildoers (irw isft).
The word translated "righteous" is based on the root ma'at, and means
someone who pursues "the good," or "one attached to ma'at."251 The
opposite of ma'tyw "righteous one" is irw isft "the wrongdoer," and has a
248 Lichtheim, AEL, vol. 1 (1973), 163; Murphy, Tree of Life, 170; and
in greater detail, Goedicke, Report, 38-59. Williams, "Egyptian Literature
(Wisdom)," 398 sees it as an attack on the traditional costly material
provision for the afterlife, but Goedicke (Report, 58) disagrees.
249 Goedicke, Report, 84-85, 102-109. The passage is in lines 23-31, see
AEL, vol. 1 (1973), 164-165.
250 According to Goedicke (Report, 103).
251 Goedicke, Report, 169.
69
strong moral connotation.252
The conclusion is that in the Dispute the problems of an innocent
sufferer are brought on by others who do not observe ma'at.
c. Tale of the Eloquent Peasant
This story dates from the Middle Kingdom and
was apparently intended as a literary essay in what the Egyptians con-
sidered fine writing.253 The text consists of a series of nine poetic speeches
framed by narrative.254 The basic story line is that a humble oasis dweller
(not a "peasant"255) named Khun-Anup has his goods taken from him by a
tenant farmer. When the complaint is brought before the high steward,
Rensi son of Meru, he is so impressed with Khun-Anup's eloquence that he
delays the repayment of the lost goods until after nine speeches are made.
Though it is evident in the poetry and literary devices256 that this was
an essay showing fine writing, the main emphasis is on the rights of the
common individual.257 There is no outcry against the gods over the injus-
tices done to Khun-Anup, only a criticism of those who fail to do ma'at, as
he tells Rensi:
Do Justice (ma'at) for the Lord of Justice (ma'at),
who is the wise perfection of his Justice (ma'at).
Reed pen, papyrus, and palette of Thoth all dread to write injustice:
252 Goedicke, Report, 169. See also de Buck, Coffin Texts, 4.63a.
253 William K. Simpson, ed., The Literature of Ancient
Haven:
254 Lichtheim, AEL, vol. 1 (1973), 169.
255 Williams, "Egyptian Literature (Wisdom)," 398.
256 See Simpson, LAE, 35, n. 11; 37, n. 23; 41, n. 48; etc.
257 Williams, "Egyptian Literature (Wisdom)," 398.
70
when good is truly good, that good is priceless--
But Justice (ma'at) is forever,
and down to the very grave it goes with him who does it.
His burial conceals that man within the ground,
yet his good name shall never perish from the earth.258
The eternality of ma'at as the standard of right order is shown here,
and injustice results when people, especially those in power, do not abide by
its standards. Khun-Anup calls in frustration to the high steward, who
has remained silent during the entire ordeal:
Do not answer with the answer of silence!
do not attack one who does not attack you.
You have no pity, you are not troubled,
You are not disturbed!
You do not repay my good speech which comes from the mouth of Re
himself!
Speak justice (ma'at), do justice (ma'at),
For it is mighty;
It is great, it endures,
Its worth is tried,
It leads to reveredness.259
As the story ends, the high steward Rensi eventually forces the
robber to repay Khun-Anup for his losses. Rather than criticize the gods,
one of the last things said by Khun-Anup prompting Rensi into action is the
threat by the sufferer to plead his case to the god Anubis if Rensi continues
his silence:
258 Lines 304-307; this translation is that of John L. Foster, Echoes of
Egyptian Voices (Norman: University of Oklahoma Press, 1992), 83.
259 AEL, vol. 1 (1973), 181. Foster's translation (Echoes, 84) differs
slightly but meanings are essentially the same.
71
Here I have been pleading with you, and you have not listened to it.
I shall go and plead about you to Anubis!260
For Khun-Anap the problems he experienced were external and
social. For the man in the Dispute they were internal and personal.
However, both see injustices and suffering resulting from a perversion of
ma'at. As indicated earlier, this concept of cosmic order is similar to the
Sumerian me but with a significant difference. In
are "wielders of the me"261 whereas in
by ma'at.262 Thus ma'at has more extensive ramifications in its relation
to the realm of the divine.263 It was a standard of behavior that both deities
and humans were measured by.264 Speaking and doing ma'at led to
success; failing to do so led to isft, disorder. If ma'at is to be understood in
the sense of harmony, truth and justice, then this has implications for
social relationships. Everyone has rights, and those rights carry with them
a responsibility for those around them. Individuals were seen as care-
worthy creations of the gods and this formed the basis for morality.265 This
260 AEL, vol. 1 (1973), 182, the end of the ninth petition.
261 See ANET, 579-580; and Hallo and van Dijk, Exaltation of Inanna,
15, 49-50.
262
263 Walton, Ancient Israelite Literature, 91.
264 It is still a matter of discussion whether the concept of me was as
central to Mesopotamian society as ma'at was to
Wesen and Geschichte der Weisheit, BZAW 101 (Berlin: Topelmann, 1966),
115-118 for a survey of the question.
265 John A.
Man, ed. H. Frankfort et al. (
repr.
72
is a far cry from the Sumero-Babylonian view that humanity was created to
serve the gods, and that justice was a privilege rather than a right.266
d. Teaching of Amenemhet
This purported communication of an assassinated
king to his son and successor has only slight bearing on this study, and it is
mentioned only due to its unique position on the subject. It has no religious
aspect to it, and nothing is said about ma'at.267
The main message of the instructions is "trust no one":268
Trust not a brother, know not a friend,
Make no intimates, it is worthless.
When you lie down, guard your heart yourself,
For no man has adherents on the day of woe.269
Amenemhet then gives evidence why this advice should be taken:
I gave to the beggar, I raised the orphan,
I gave success to the poor as to the wealthy;
But he who ate my food raised opposition,
He whom I gave my trust used it in a plot.270
The speaker claims he did what the kings of
do, yet within his palace a plot was made which eventually led to his
murder. In the concluding two lines of this section of poetry Amenemhet
encourages his son to learn the lessons he has to offer:
266 Jacobsen, "
267 William L. McKane, Proverbs: A New Approach, OTL (Philadel-
phia:
268 Murphy, Tree of Life, 165; McKane, Proverbs, 84.
269 AEL, vol. 1 (1973), 136; LAE, 194.
270 AEL, vol. 1 (1973), 136; LAE, 194.
73
If one fights in the arena forgetful of the past,
Success will elude him who ignores what he should know.
The uniqueness of this work is seen in that it is the only known
specimen of its kind, yet over seventy copies or portions of it have been re-
covered.271 It is a misanthropic work, characterized by cynicism and
bitterness. In both poetical sections Amenemhet asserts that the good he
did for his subjects and the country was repayed with betrayal and ulti-
mately murder. Amenemhet claims to have suffered undeserved violence.
In his advice no blame is ascribed to the gods, only untrustworthy people
are warned against.
The political function of this essay was to validate the succession to
the throne of Sesostris I, the son of Amenemhet.272 It was probably written
by a creative royal scribe in the employ of Sesostris I who showed a great
deal of imagination, but few modern scholars take this work at face value.
This forces any analysis of the work to be careful not to take it as an
historical record, although the attitudes displayed toward royal advisors
and other people are informative.
271 Lichtheim, AEL, vol. 1 (1973), 135, observes that the subject of regi-
cide conflicted too strongly with the dogma of divine kingship for several
works of this sort to be produced, yet Simpson (LAE, 193) says that the large
number of copies or portions recovered indicate its popularity. Note also the
comment of McKane (Proverbs, 83) in this regard.
272 Simpson (LAE, 193) calls it a blatant work of political propaganda
designed to validate the new king.
74
3. Inequity or Injustice was Often Rectified in the Afterlife273
When rewards and punishments could be projected into
a post-mortem existence the problem of injustice and innocent suffering
becomes a less vital concern.274 A culture which believes that there is a
judgment after death for all individuals plays down the need for retribution
and reward in this life since all scores will be settled in the next life and it is
never too late for righteousness to be rewarded.
C. Conclusion
Some comparisons of Sumero-Babylonian literature with that
of
First, we can observe that theodicy, by strict definition, is not an
appropriate category for discussion of Egyptian literature due to the
Egyptian view of a judgment in post-mortem existence. This is in contrast
to Sumero-Babylonian literature, which calls for the rectification of in-
justice and illness in the present life. To be sure, there are protests over
injustices and bad treatment in Egyptian literature but the general tenor of
Egyptian society was more serene,275 and the possibility of all things being
set right in the afterlife made a difference in their outlook.
Secondly, the gods are not viewed in either literature as holding to as
high a moral standard as that of Yahweh of the ancient Israelites. The
273 For a basic discussion of the afterlife in
"Divinity and Deities," 46-49; in more detail, Hermann Kees, Totenglauben
and Jenseitsvorstellungen der alten Agypter (
1977).
274 Williams, "Theodicy," 48.
275 Gladson, "Retributive Paradoxes," 85.
75
gods of
and in neither culture are moral standards based on the character of the
gods.276 In
doing was more often seen as an offense against society. The claim to
"righteousness" was usually based on ritual observations, especially in
times of suffering when an individual was not able to get the god to reveal
the reason for the divine anger expressed against the person.
Thirdly, in
tices; in
someone's suffering are made in the most cautious and circumspect terms.
When it is claimed in the Admonitions of Ipuwer that the gods might be at
fault the king responds with the conventional teaching that people have
failed to keep ma'at, leading to the disruption of society. In
when a sufferer pleads for a god or goddess to relieve sickness or suffering
there is always an assumption on the part of the petitioner that a sin of
some kind has caused the deity to allow this treatment.
This leads to the fourth observation, that the source of evil in
and
with isft, "disorder," the opposite of ma'at. Those who did not do or speak
according to the standards of ma'at allowed disorder into their lives. For
the Mesopotamians evil was often seen as a result of demonic activity,
276 Contrast with this the numerous claims of Yahweh's holiness,
Lev 11:44-45; 19:2; 21:8; Josh 24:19; 1 Sam 2:2; etc., and the title "Holy One of
76
hence a result of living forces or beings. Even a "friendly" personal god may
allow suffering to occur in an individual's life if offended, so the rituals in
Mesopotamian worship often functioned as appeasement so that suffering
was avoided or halted.
How does the previous study relate to von Soden's four elements
required for theodicy?
1. A Clear Sense of Right and Wrong
a.
To do right was to conform to ma'at. No one could ever
exhaust the knowledge of ma'at completely nor conform to ma'at totally,
hence a certain amount of disorder in an individual's life and in society
was expected. For the Egyptians ma'at was seen as "doing good," and
becoming cognizant of ma'at was based on instruction and observation or
perception and insight.277 Although the Egyptians did not have a written
law code (or if they did it has not been discovered yet) the funerary inscrip-
tions show their claims to have done certain things or abstained from other
activities in the attempt to gain a favorable verdict in the judgment.278
Morenz says these inscriptions show us clearly that
...the Egyptians possessed general maxims of conduct, such as the
need to avoid inflicting pain upon one's fellow beings, but did not
attempt to describe exhaustively all the possible wicked actions
whereby this could be done. They may be said to have had an ethic of
an attitude of mind, which obliges men themselves to apply to the
concrete circumstances the general moral maxim that one should
277 Morenz, Egyptian Religion, 123.
278 Morenz, Egyptian Religion, 134.
77
show consideration for one's fellows. Thus Egyptian ethics are
oriented toward commission and omission, but also toward facts and
toward mental attitudes.279
So the norms of conduct in Egyptian society were (apparently) not codified,
unlike the law codes in Mesopotamia or the Torah in
a glimpse into Egyptian ethics and morals by examining the Negative Con-
fessions (Book of the Dead, chapter 125), where a list of actions or attitudes
was denied in order to achieve a favorable judgment in the afterlife.280
As far as we know at present, Egyptian moral thought was not
formulated as a code of ethics and written down as such. Morals were
conveyed in five types of literary sources: (1) instructions in wisdom; (2)
autobiographies; (3) declarations of innocence in the Book of the Dead,
chapter 125; (4) priestly prohibitions and declarations inscribed on temple
doors; and (5) imaginative tales that conveyed moral lessons.281 Each
individual knew that his or her personal conduct would have to be
accounted for and weighed against ma'at in the judgment.
b.
A sense of right and wrong is present to some extent in
279 Morenz, Egyptian Religion, 134.
280 There are also moral self-laudations in private autobiographies
most often phrased as positive statements of good character and right
action, see Lichtheim, Maat, 105. A thorough discussion of the Negative
Confessions (103-144), and the moral vocabulary found therein (145-150) as
well as the aspects of ma'at (151) and a ranking of virtues and vices (152-
153) are also contained in Lichtheim's discussion.
281 Lichtheim, Maat, 152.
78
codes282 were in effect at various times but these did not explain why a
person may suffer a run of "bad luck," played out as poor health, financial
setbacks, or the like. The gods frequently left the person in ignorance of the
offense, giving them recourse only to seek the answer through haruspicy,
oneiromancy or other forms of divination,283 or to recite the Surpu incan-
tations, hoping to hit upon the one that had offended the deity.
In the event that the gods did not reveal the nature of the offense the
claim to "righteousness" then became a claim that an individual had done
all that could be done and the gods had not communicated any failings.284
This left a sufferer in ignorance, but there was no assumption of innocence.
2. Significant Individual Worth
a.
Both societies held this view to some degree, though
tians considered themselves divine creations, and in the Middle Kingdom it
was said that the first human (rmt, later rmt) was created from the tear
(rmit) of the creator-god.285 Though this idea was associated with an ex-
282 E. g., Sumerian: Laws of Ur-Nammu, Laws of Lipit-Ishtar; Old
Babylonian: Laws of Eshnunna, Code of Hammurapi. For manuscript
data, publication, and translation information for these and other ancient
law collections see Walton, Ancient Israelite Literature, 69-74.
283 For a brief look at their divination methods see Malcolm J. A.
Horsnell, "Religions: Assyria and
more detail, W. Farber, "Witchcraft, Magic, and Divination in Ancient
vols. (New York: Scribner, 1995), 3.1895-1909.
284 Walton, Ancient Israelite Literature, 180.
285 Morenz, Egyptian Religion, 183; Hornung, Conceptions of God,
150; cf. Lesko, "Cosmogonies," 101-102.
79
planation of the suffering of mankind it also gives an explanation of their
origin.286 Another text implies that people are small livestock, i. e. merely
cattle, the property of the gods.287 This view is the negative end of the scale
from the title of the pharaoh as shepherd, the shepherd's crook being one of
the earliest insignia of the pharaoh and the origin of one of the words
meaning "to rule."288 This is often a positive image due to its association
with provision and protection.
An "Egyptocentric" view was prominent in the thinking of the inhabi-
tants of that nation which promoted them as the most important people on
earth.289 This was a result of their national religion, which had their peo-
ple being ruled by a divine king. They held the conviction that their nation
was the center of the earth290 and that they were superior to all other peo-
ples.291 Their self-worth seemingly was rooted in their religion and their
belief that they held a position of privilege and status among their gods.
b.
People were created to serve the gods, according to
Sumero-Babylonian belief, and as it was pointed out earlier, self-worth
came as a result of the role or function one played in society. The gods
286 Baines, "Society," 163; cf. also Morenz, Egyptian Religion, 183, and
see 184 where the god Khnum's activity as creator is discussed.
287
288
289 Morenz, Egyptian Religion, 42-49. See also
290 Morenz, Egyptian Religion, 42-47. This idea was not limited to the
Egyptians. See the brief discussion of this motif in the OT in L. C. Allen,
Ezekiel 1-19, WBC vol. 28 (Dallas: Word, 1994), 72-73.
291 Morenz, Egyptian Religion, 47-49.
80
needed people. Saggs observes:
In the last resort, man was lord of all: the proper functioning of the
universe itself depended upon man's maintaining agriculture, sup-
porting the temples, and providing the gods with their sustenance.292
Saggs may be correct in pointing out the importance of human beings in
their roles which supported the temple and its adjoining property, but I can
detect no sense of "lordliness" on the part of the average person, especially
when it has been observed so many times that people were created to do the
work the gods did not want to be bothered with. It is difficult to see how
human beings could hold a lofty view of themselves knowing their role of
servitude before the gods. In contrast to Saggs' claim of lordliness, Bottero
observes the great anxiety in Mesopotamian society evidenced by their
obsession with demonic oppression.293
Ancient Mesopotamian society was structured around temples to
various gods, hence one can assume that those employed in the temple held
higher social status than those who did not, and that there was also very
likely an ascending order of status held among temple employees, depend-
ing on what one did.
The average person in
cance to the great gods to merit individual attention, thus the heightened
importance and emphasis on the personal deities.294 The suffering of an
individual was seen as a matter between the individual and the personal
292 Saggs, Encounter, 170.
293 Bottero, "Problem of Evil," 1.163-167, especially 1.165.
294 Saggs, Encounter, 122-123.
81
god and did not affect the community as a whole. The two balancing per-
spectives of religious individualism and religious nationalism combined
with the inscrutability of the gods left a suffering individual in an ambig-
uous position.295 The gods were not morally obligated to help and this
resulted in the cajoling and attempted manipulation of the gods seen in the
literature. Since humanity existed to serve the gods and do their work, it
was only logical to keep people alive and healthy, or so the ancient Meso-
potamians reasoned. Justice as favor was originally the concept until the
law codes, especially the Code of Hammurapi, took shape. Before this,
justice could never be claimed; it could only be obtained through personal
connections, favoritism or manipulation.296
3. Conflict Between Deities
Given the size of the pantheons in both
it is amazing that this issue is rarely seen in the literature of either society.
With so many gods it seems there might have been conflict or competition
for the loyalty of worshippers but there is no record of such. Von Soden con-
siders that this fact is due to a virtual monotheism on the practical level of
worship, which he called "monotheotetism."297 While it is true that the
mythology of
is very rare to find an individual human portrayed as a victim of the conflict
between the gods. One of the exceptions to this would be Atrahasis in the
295 Van der Toorn, Sin and Sanction, 114.
296 Cf. Jacobsen, "
297 Von Soden, "Das Fragen," 46.
298 E. g., Enuma Elish.
82
epic of the same name, as he was caught in the interplay between Enlil and
Enki.299
4. Judgment in the Afterlife
a.
This, of course, is the main element of religion which
negates the need for theodicy in Egyptian literature. Many of the specifics
have already been covered above and need not be repeated here. Lest
modern readers believe that the Egyptians were assured and comfortable
with their official teachings, Miriam Lichtheim makes the following
observation:
But whatever apprehension of the judgment the Egyptian had, it was
as nothing compared to his fear and hatred of death. By right doing
and by ritual means as well, the judgment would be overcome. But
death could not be evaded. With all his faith in the magical
manipulation of the universe, the Egyptian, when not indulging in
hopes and phantasies, was a pragmatist. Death was a massive
reality. The hereafter? Except in imaginative tales, no one had ever
come back to tell of it. These two things remained largely unresolved:
the full-bodied fear of death, and the nagging doubt about the reality
of a life in the beyond. To overcome these two required not self-
assertion but rather a self-restraining sagacity and piety:
The end of the man of god is to be buried on the mountain with
his burial equipment (Papyrus Insinger 18, 12).300
b.
Without a doubt the ancient Mesopotamians believed in
an existence after death. However, the evidence is very thin that a judg-
299 See the discussion in Jacobsen, Treasures of Darkness, 116-121.
300 Lichtheim, Maat, 144.
83
went would take place.301 There are incantation texts which speak of the
afterlife in reference to a sick person who is in the land of the dead.302 The
"Counsels of Wisdom" speak of the Anunnaki defining the status of the
dead:
He who fears the Anunnaki extends [his days].303
These underworld gods are not viewed as carrying out moral judgment on
the deceased. The fate of the dead seems to have depended more on social
status, how they died and the manner in which the funeral rituals were
carried out.304 Thus in
as something carried out in this life.
Mankind's ultimate destiny was death, as Gilgmesh shows.305
301 See Helmer Ringgren, Religions of the Ancient Near East, tr. J.
Sturdy (Philadelphia: Westminster, 1973), 46-48, 121-123; and J. Bottero, "La
mythologie de la mort in Mesopotamie ancienne," in Death Mesopota-
mia. XXVIe-Recontre assyriologique internationale, ed. B. Alster, (Copen-
afterlife in
302 Sumeran kur-nu-gi4-a, Akkadian erset la tari; lit. "land of no
return." The OT knows the earth as the "land of the living" (MyyH Crx), Isa
38:11; 53:8; Jer 11:19; Ps 27:13; Job 28:13; etc., as opposed to the netherworld.
Job 10:21 observes that this place is a land of gloom and deep darkness from
which no one returns. For a detailed study see Nicholas J. Tromp,
Primitive Conceptions of Death and the Nether World in the Old Testament
(Rome: Pontifical Biblical Institute, 1969).
303 BWL, 105, line 147. For more on the Anunnaki see the discussion
of Erra above.
304 H. W. F. Saggs, "Some Ancient Semitic Concepts of the Afterlife,"
Faith and Thought 90 (1958): 168.
305 See the comments of Murphy, Tree of Life, 155-156.\
84
Beyond death was the netherworld ruled by Nergal and his consort Eresh-
kigal, and inhabited by the disembodied spirits (etemmu) of the dead. Each
etemmu experienced a shadowy, dismal existence in this dark and dreary
place where clay and dust were eaten for food. The twelfth tablet of the
Gilgamesh epic lists various fates for people but none are pleasant. The
concept of a happy and blissful afterlife did not exist in Mesopotamia.306
The analysis of theodicy and the applicable literature of the cultures
of the ANE have shown that only
innocent sufferer. However, it seems many scholars limit this to OT books
other than Proverbs. Why is this so? This will be discussed in the next
chapter.
306 Horsnell, "Religions: Assyria and
85
CHAPTER TWO
THE LACK OF DISCUSSION RELATED TO INNOCENT SUFFERING IN
THE BOOK OF PROVERBS
Introduction
The purpose of this chapter is to explore some of the past assump-
tions of scholarship to establish why the book of Proverbs has been excluded
from discussions of innocent suffering or sufferers. Then I will suggest a
thesis which will allow a detailed discussion of the main topic in the
remainder of this study. My purpose is not to recount the history of wisdom
scholarship or the scholarly trends concerning the book of Proverbs in
general but to examine certain trends and positions which seem to exclude
Proverbs from the discussion of this topic.l
I. Past Assumptions
There are two main points that will be touched on in this part of the
study. The first is the categorization of Proverbs as conventional wisdom,
with the implication that a mechanical or impersonal order and a rigid
expression of retribution are norms. The second is the perception that Job
and Qoheleth, as exceptional, wisdom, react against the dogmatization seen
in the sayings and admonitions of Proverbs.
1 For a brief discussion of wisdom scholarship see R. E. Clements,
One Hundred Years of Old Testament Interpretation (
minster, 1976), 99-117; and more recently R. N. Whybray, The Book of Pro-
verbs: A Survey of Modern Study (Leiden: Brill, 1995).
86
A. Proverbs is Conventional Wisdom
One of the assumptions of past studies of Proverbs is that the
book reflects the conservative outlook of conventional wisdom.2 R. B. Y.
Scott describes it as "conservative, practical, didactic, optimistic, and
worldly wise."3 Other scholars have suggested two additional beliefs
regarding conventional wisdom as expressed in Proverbs, the first of which
is the assumption that the divine order of the world is similar in function to
the Egyptian idea of ma'at,4 and second, that there is a strict doctrine of
retribution at work in the book which controls reward and punishment.
Both of these issues will be discussed in some detail, since they form an
important part of the interpretational matrix for the book of Proverbs, and
are a part of the reason why scholars, both past and present, fail to discuss
Proverbs in any detailed treatment of the topic of innocent suffering.
1. Reflection of a "Divine" Order
According to some scholars, the primary foundation of
wisdom thinking is the concept of order:
The fundamental premise of wisdom is belief in order. Implicit is a
world view of reality as subject to laws established by a Creator, to
governing principles discernible by use of reason. Wisdom seeks to
understand these rules, to discover the appropriate deed for the
moment.5
2 R. Gordis, "The Social Background of Wisdom Literature," HUCA
18 (1944): 81-82.
3 R. B. Y. Scott, Proverbs, Ecclesiastes, AB vol. 18 (Garden City:
Doubleday & Co., 1965), xvix.
4 For a discussion of ma'at in Egyptian literature see chapter 1.
5 J. L. Crenshaw, "Wisdom in the OT," IDBSup, 954. See also idem,
"Prolegomenon," in Studies in Ancient Israelite Wisdom, ed. J. Crenshaw
87
According to Lennart Bostrom6 this concept of order is virtually axiomatic
due to its familiarity and prominence in scholarly works dealing with
wisdom literature.7 These studies often draw heavily on the wisdom
traditions of the ANE and emphasize the permeation of creation by a cosmic
order that integrated the various parts of reality into a harmonious
whole.8 The goal of the sages was to discover order, and once the order of
the cosmos was determined "wisdom could be achieved, lessons made
(New York: KTAV, 1976), 27; R. E. Murphy, The Tree of Life (
Doubleday & Co., 1990), 115; and cf. J. Blenkinsopp, Wisdom and Law in the
Old Testament: The Ordering of Life in
Oxford University Press, 1983), 41-73, for a discussion of how moral order
pervades all Israelite traditions.
6 Lennart Bostrom, The God of the Sages (
Wiksell, 1990), 91; also Murphy, Tree of Life, 115.
7 E. g., W. Zimmerli, "The Place and Limit of Wisdom in the Frame-
work of Old Testament Theology," SJT 17 (1964): 146-158; H. Gese, Lehre
und Wirklichkeit in der alten Weisheit: Studien zu den Spruchen Salomos
und zu dem Buche Hiob (Tubingen: J. C. B. Mohr [Paul Siebeck], 1958); H.
H. Schmid, Wesen und Geschichte der Weisheit: Eine Untersuchung zur
altorientalischen Weisheitsliteratur, BZAW 101 (Berlin: Topelmann, 1966);
idem, Gerechtigkeit als Weltordnung: Hintergrund und Geschichte des
alttestamentlichen Gerechtigkeitsbegriffes (
Siebeck], 1968); idem, "Schopfung, Gerechtigkeit und Heil: ‘Schopfungs-
theologie' als Gesamthorizont biblischer Theologie," ZTK 70 (1973): 1-19; G.
von Rad, Wisdom in Israel, tr. J. D. Martin (London: SCM, 1972); and H.-J.
Hermisson, "Observations on the Creation Theology in Wisdom," in Isra-
elite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien,
ed. J. G. Gammie et al. (New York: Scholars Press, 1978), 43-57.
8 L. G. Perdue, Wisdom and Creation: The Theology of Wisdom
Literature (Nashville: Abingdon, 1994), 37. For a discussion of scholar-
ship's trends in these areas see J. A. Gladson, "Retributive Paradoxes in
Proverbs 10-29" (Ph. D. diss., Vanderbilt University, 1978), 8-18, 22-52.
88
apparent, and laws for conduct established."9
This view is often held as a parallel to the Egyptian concept of
ma'at,10 with an Egyptian mentality virtually transposed onto the wisdom
literature of the Hebrew Bible.11 Ma'at essentially means truth and jus-
tice expressed as a single concept. However, a large number of scholars
have seen order or world order as its meaning. The idea of ma'at as order
was then applied to both Israelite and Egyptian wisdom.12 This order un-
derlies the thought-pattern of the sentence literature. According to Gese:
Vielmehr wird hier in der Weisheit auf Grund der Erkenntnis einer
der Welt innewohnenden Ordnung gesagt, dass der Fleissige durch
sein Tun reich, der Faule arm wird; and ebenso wird Gerechte
Erfolg, der Ungerechte Misserfolg davontragen. Wir konnen fast von
einer naturgesetzlichen Weise sprechen, in der sich die Folge aus
der Tat ergibt.13
H. H. Schmid proposed a common "altorientalische Weltordnungs-
denken"14 observable in
OT this view of world order was designated by the root qdc which "scheint
in ihrem kanaanaischen Hintergrund diesem Vorstellungsbereich einer
9 Murphy, Tree of Life, 115.
10 See R. Anthes, "Die Maat des Echnaton von Amarna," JAOS
Supplement 14 (1952): 1-36;
(Ithaca: Cornell University Press, 1973), 113, and H. H. Brunner, "Der freie
Wille Gottes in der agyptischen Weisheit," in Les Sagesses du Proche-Orien
ancien, no ed. (Paris: Presses Universitaires de France, 1963), 103.
11 See Schmid, Wesen and Geschichte, 47-50, 156-166.
12 Michael V. Fox, "World Order and Ma'at: A Crooked Parallel,"
JANES 23 (1995): 38.
13 Gese, Lehre und Wirklichkeit, 34-35 (emphasis in original).
14 Schmid, Gerechtigkeit als Weltordnung, 14-23, 65.
89
umfassenden Weltordnung anzugehoren."15
However, this view has been criticized by Jorn Halbe, who has
argued that almost any world view will have elements of a concept of order,
and that the act-consequence is of such a general nature that parallels can
be found in most cultures, which does not necessitate a claim of borrowing,
even if these cultures neighbor one another.16 Also, Schmid's analysis of
qdc can be disputed.17 In Schmid's view the ancient oriental concept of
order had broad application and included the areas of law, wisdom,
nature/fertility, war/victory, cult/sacrifice and kingship, but he was unable
to demonstrate convincingly that qdc held this meaning in Biblical texts
except in the three areas of law, wisdom and especially kingship.18 His
idea that qdc constitutes a term for world order assumes a Canaanite
background for the root, but this is difficult to detect in the OT material.19
Those who attempt to view Israelite wisdom through the concept of
order based on a comparison with Egyptian literature and the function of
ma'at see ma'at as an impersonal principle, according to which every-
thing in the world is ordered. Those who have noted the impersonal formu-
lations of the Biblical sentence literature seize upon this impersonal nature
15 Schmid, Gerechtigkeit als Weltordnung, 66.
16 Jorn Halbe, "'Altorientalisches Weltordnungsdenken' and alttest-
amentliche Theologie: Zur Kritik eines Ideologems am Beispiel des
israelitischen Rechts," ZTK 76 (1979): 385-395.
17 See the criticisms made by Bostrom, God of the Sages, 94; and Diet-
hard Romheld, Wege der Weisheit: Die Lehren Amenemopes and Pro-
verbien 22,17-24,22, BZAW 184 (Berlin: Walter de Gruyter, 1989), 121-122.
18 Schmid, Gerechtigkeit als Weltordnung, 171.
19 Bostrom, God of the Sages, 94.
90
of order to explain the occurrence of consequences. These scholars also
point out the "secular" character of these sayings, noting the lack of
reference to God.
In reacting to this we cannot doubt the Egyptian influence reflected
in Proverbs in both literary forms and motifs,20 since the similarity is too
striking to be considered coincidence.21 However, there has been a shift in
thinking among Egyptologists on the nature of ma'at, who observe that the
concept of ma'at was not static.22 Brunner pointed out that from Dynasty
XVIII onward there was a shift in Egyptian wisdom literature away from
the conventional view of ma'at toward an emphasis on human piety and
the free will of the god. The emphasis in the text of Amenemope is
interesting since it is not ma'at which plays the significant role but
human piety and the god's free will to react toward the pious which are
dominant.23 This makes the assumption of an impersonal concept of
order borrowed from
based on recent archaeological findings the date of Amenemope has been
pushed back to a time well before the monarchy was established in
20 See Schmid, Wesen und Geschichte, 47-50, 156-166; and Christa B.
Kayatz, Studien zu Proverbien 1-9, WMANT 22 (Neukirchen-Vluyn: Neu-
kirchener Verlag, 1966).
21 Roland E. Murphy, Wisdom Literature, FOTL vol. 13 (Grand
Rapids: Eerdmans, 1981), 51.
22 E. g., Brunner, "Der freie Wille Gottes," 103-120; and J. Assmann,
"Weisheit, Loyalismus and Frommigkeit," in Studien zu altagyptischen
Lebenslehren, OBO 28 (Gottingen: Vandenhoeck & Ruprecht, 1979), 12-15.
23 Bostrom, God of the Sages, 96. Examples of personal piety and
divine free will to react toward the pious are also well attested in the Old
and Middle Kingdoms, but not as prominent as in the
Fox, "World Order," 43.
91
Israel.24 This shows that the later Israelite material would have been
written after the shift regarding ma'at in Egyptian literature had already
been accomplished. During this same time period ma'at acquired per-
sonal characteristics, including her depiction as a goddess and receiving
her own temple and cult.25 These more current views show the flawed
assumptions of past scholarship, since the older view virtually holds to a
kind of deism, in which justice and world order are built into the cosmos as
one of its functioning principles, rendering God's involvement redundant.
More recent studies show ma'at to be distinguished from a mechanistic
world order. It is a standard to live by, not a mechanism for retribution.26
One of the results of seeing ma'at as an impersonal concept and
applying it to the concept of order was to divide proverbs into secular and
religious categories, as well as differentiate between revealed truth (e. g.,
prophetic material which originated from Yahweh) and observational truth
based on experience. An example of this is Norman K. Gottwald's
description of wisdom as
a non-revelatory mode of thought that focuses on individual
24 R. J. Williams, "A People Come Out of
Edinburgh, 1974, VTSup 28 (Leiden: Brill, 1975), 231-252; idem, "The Sages
of Ancient
and J. Ruffle, "The Teaching of Amenemope and its Connection with the
Book of Proverbs," TynBul 28 (1977): 33-34.
25 See Kayatz, Studien, 93-98; W. Helck, "Maat," LA, vol. 3 (1980),
1114-1115; E. Wente, "Egyptian Religion," ABD, 2.410; and chapter 1 above.
26 See Miriam Lichtheim, Maat in Egyptian Autobiographies and
Related Studies, OBO 120 (Gottingen: Vandenhoeck & Ruprecht, 1992), 37;
Fox, "World Order," 43.
92
consciousness of truth and right conduct, displaying a humanistic
orientation and a didactic drive to pass on its understandings to
others.27
However, this separation of thought into secular and religious is a modern
phenomenon28 and there is no reason to believe that anything like
"secular" thinking existed in the Biblical world, since distinctions like
secular versus religious and revelation versus experience were foreign to
the Biblical mind, at least as we understand these terms today.29
Here it must be observed that
behind its wisdom literature. This was put succinctly by Walther Zim-
merli: "Wisdom theology is creation theology."30 According to David A.
Hubbard, order "stems from a view of creation that is assumed but only
rarely expressed."31 An examination of the book shows references to
creation or the Creator only in 3:19-20; 8:22-31; 14:31; 16:4, 11; 17:5; 20:12;
22:2; 29:13.32 However, the comparatively small number of sayings which
make reference to creation show that while creation-of-the-world passages
27 N. K. Gottwald, The Hebrew Bible: A Socio-Literary Introduction
(Philadelphia: Fortress, 1985), 567.
28 Von Rad, Wisdom in
29 Bostrom, God of the Sages, 36-37; see also R. E. Clements, "
in its Historical and Cultural Setting," in The World of Ancient
R. E. Clements (Cambridge: Cambridge University Press, 1989), 9.
Adriaan de Buck, "Het religieus Karakter der oudste egyptische Wijsheid,"
Nieuw theoloisch tijdschrift 21 (1932): 322-349, refuted the common idea
that Egyptian wisdom literature was basically nonreligious, thus re-
moving a foreign model as a basis for claiming a secular and religious
distinction for Proverbs.
30 W Zimmerli, "Place and Limit of Wisdom," 316.
31 D. A. Hubbard, "Proverbs, Book of," ISBE, vol. 3 (1986), 1019.
32 For an analysis of the creation theology in Proverbs see Perdue,
Wisdom and Creation, 77-122; and Bostrom, God of the Sages, 48-67.
93
gain some prominence it is virtually impossible to ascribe any special
importance to the creation of humans in chapters 10-31.33 This would
show that other theological influences were at work in the formulation of
the wisdom materials. The question for the sages was not so much "Where
did we come from?" but rather "How do we live?" Roland E. Murphy34
raises the idea that Israelite sages never asked what wisdom was based on.
For them it was a given that the "fear of Yahweh is the beginning of
wisdom." He points out that to ask the question is to attempt to reconstruct
their mentality. They never asked the question nor consciously attempted
an answer. There is comparatively little interest in human origins per se
but a great deal of emphasis on relationships, and the world as showcase
for divine activity.35
Given the fact of a Creator standing behind world order so that it
functions according to certain laws and principles, the discovery of God's
guidelines for living a successful life could hardly be called "secular,"
irreligious or pragmatic. Proverbs itself tells the reader in its statement of
purpose (1:1-6) that it intends to teach these guidelines, and the theme (1:7)
says the "research" is based on the hvhy txar;yi (cf. also 9:10). So the basis of
order in the world, in society and between individuals is based on the fear of
Yahweh, the Creator.
33 According to Bostrom, God of the Sages, 80.
34 Tree of Life, 116.
35 Tree of Life, 119. See also Murphy's discussion of creation theology
and its influence on wisdom materials in "Wisdom in the OT," ABD, 6.924-
925.
94
Using the term "order" to designate the world view of the sages is
problematic, due to its connotations.36 This concept is by no means em-
ployed in a consistent way,37 since scholars use it to refer vaguely to a
world view that is orderly rather than chaotic, or to a view of the world in
which everything works strictly according to a metaphysical principle of
order to which God is also subject.38 If the recent studies of Fox, Bostrom,
Halbe and Steiert are correct, the idea of ma'at must not be forced on
Israelite materials. This is especially true in light of Fox's assessment that
ma'at did not and could not exist in Israel.39
As this study will show in the following chapters, Proverbs is aware
of situations in which order is not always validated by experience. Rather
than simply appealing to order, the sages placed their faith in divine justice
that went beyond the observable and predictable.40
Past scholarship has placed too much emphasis on Egyptian con-
cepts in evaluating Israelite materials. While there is no doubt influence,
the criticisms regarding the dialectical relationship of Egyptian influence
36 Bostrom, God of the Sages, 137.
37 See the comments of Fox, "World Order," 40-41; and Bostrom, God
of the Sages, 91.
38 The latter view is defended by H. D. Preuss, "Das Gottesbild der
alteren Weisheit
VTSup 23 (Leiden: Brill, 1972), 120-128. As Fox ("World Order," 38, n. 8)
points out, "[t]he relation between Israelite Wisdom and its foreign
predecessors is dialectical, not imitative." For a detailed critique of Preuss'
view see F.-J. Steiert, Die Weisheit
(Freiburg: Herder, 1990), 28-209.
39 "World Order," 42.
40 Raymond C. Van Leeuwen, "Wealth and Poverty: System and
Contradictions," HS 33 (1992): 25-36. Note also Fox, "World Order," 40, n. 23.
95
as opposed to incorporation or imitation are well taken.
2. Doctrine of Retribution
A discussion of retribution arises very naturally out of
the preceding examination of order. If there is a created order then it
should stand to reason that some actions will produce a good result, while
others will result in evil. Belief in retribution often brings the justice of God
and the righteous sufferer into tension, since it is thought that a just God
would not allow a righteous or innocent person to endure hardship or
suffering. This issue was discussed at some length in the first chapter in
regard to its portrayal in Mesopotamia and
Proverbs will be addressed, though an exhaustive discussion will not be
possible.
The doctrine of retribution is a frequently recurring theme in the
book of Proverbs which seems to indicate that quality of life runs closely
parallel to conduct.41 In the past it has been referred to as the "act-
consequence relationship,"42 although Bostrom prefers the term
"character-consequence relationship" since the texts reflect more referen-
ces to life-style than to individual actions.43
Interlocked with the concept of retribution as seen in Proverbs are the
41 Bostrom, God of the Sages, 90.
42 K. Koch, "Gibt es ein Vergeltungsdogma im Alten Testament?"
ZTK 52 (1955): 1-42; H. Gese, Lehre und Wirklichkeit, 33-45; and G. von Rad,
Wisdom in
43 Bostrom, God of the Sages, 90-91; and
Spruchsammlungen in
8, 72, who finds the term Haltung-Schicksal-Zusammenhang more appro-
priate since specific actions are rarely in view.
96
ideas of order and creation theology.44 Wisdom theology is founded upon a
presupposed world order, which is inherent in creation, since Yahweh
created the world in wisdom (Prov 8).45
According to Klaus Koch, retribution, to a great extent, functions
apart from any established norm or legal code. Citing Prov 25:19; 26:27, 28;
28:1, 10, 16b, 17, 18, 25b; 29:6, 23, 25, he says:
Sie betonen alle, dass auf eine gemeinschaftstreue Tat Heil, auf eine
sittlich bose Tat aber Verderben fur den Trater folgt,--dass jedoch
Jahwe dieses Verderben herverruft, sagen sie nicht...Die Verse
erwecken zunachst den Eindruck, dass eine bose Tat--der
Notwendigkeit eines Naturgesetzes vergleichbar--unheilvolles
Ergehen zwangslaufig zur Folge hat.46
This view held sway for quite some time among scholars, some claiming
this strong association of act and consequence constituted an early,
primitive-magical view of reality which has left enduring traces in Biblical
material.47 In this view every act has built-in consequences for the one
who performs it. Act and consequence are inseparable and comprehended
as one totality.48
44 As discussed above, see W. Zimmerli, "The Place and Limit of
Wisdom," 146-158; and H.-J. Hermisson, "Observations on the Creation
Theology in Wisdom," 43-57.
45 Hermisson, "Observations on the Creation Theology in Wisdom,"
44-47.
46 K. Koch, "Vergeltungsdogma," 3 (emphasis in original).
47 H. G. Reventlow, "Sein Blut komme fiber sein Haupt," VT 10
(1960): 311-327; J. G. Gammie, "The Theology of Retribution in the Book of
Deuteronomy," CBQ 32 (1970): 1-12.
48 This view has been designated as synthetische Lebensauffassung,
a term introduced by K. Fahlgren in "Die Gegensatze von sedaqa im Alten
Testament," in Um das Prinzip der Vergeltung in Religion and Recht des
alten Testaments, ed. K. Koch (
97
However, Koch's view can be questioned on the basis of his limited
range of material, since he examines only Prov 25-29 on the assumption
that these chapters appear to be the oldest section of the book.49
Koch's view of inseparable consequences has been criticized as going
too far.50 His claim is that retribution in the OT excludes the idea that God
from time to time steps into human history and acts as judge. Asserting
that there is no gap between act and consequence into which a wedge of
divine retribution can be inserted is essentially deism. This mechanistic
view of the world probably goes beyond credibility as an attempt to
reconstruct a subconscious world view.51
Many can agree with Koch to a small extent, since there is an
undeniable correspondence between act and consequence for many
everyday activities.52 This is apparent in Prov 6:27-28:
Can a man carry fire in his lap
Without his clothes being burned?
schaft, 1972), 87-129.
49 Koch, "Vergeltungsdogma," 2. But W. L. McKane takes virtually
all of ch. 28 and a large part of 29 as late because it derives from Yahwistic
piety, see his Proverbs: A New Approach, OTL (
1970) 620, 632. The point here is not to solve the problem of dating but to
show that the establishment of Prov 25-29 as the oldest section of the book
has not gone unchallenged.
50 See John Barton, "Natural Law and Poetic Justice in the Old
Testament," JTS 30 (1979): 1-14.
51 Barton, "Natural Law," 11-12. See also the criticism by Bostrom in
God of the Sages, 109-113.
52 This kind of result is classified as "predictable order" according to
Fox's assessment ("World Order," 40).
98
Can a man walk on coals
Without his feet being scorched?
But we also must admit that part of the ancient Israelite mentality was the
belief in the direct intervention of Yahweh. Roland E. Murphy points out
there has been too much effort made to separate wisdom teaching from the
preaching of the prophets:
...wisdom is interpreted as secular and human, an exercise on the
plane of creation in which one deals with an Urhebergott, and not
the saving God of Israel. It is hard to see how the average Israelite,
to whatever extent he or she recognized the Lord as God (Deut. 6:4),
would have made the academic distinction that is implied by this
view. Wisdom and salvation are not incompatible in human
experience; prosperity and adversity are personal as well as
communal. The teaching of Deuteronomy and Proverbs suggests
that the Yahweh of both books is the same Yahweh who is at work on
every level of experience.53
Bruce K. Waltke also argues for the compatibility of wisdom to law
and prophecy.54 John F. Priest has argued for a common religious
tradition in early
specific emphases without necessarily rejecting the emphases chosen by
other groups.55 According to this view prophet and sage together
53 R. E. Murphy, "Religious Dimensions of Israelite Wisdom," in
Ancient Israelite Religion, ed. P. D. Miller, P. D. Hanson, and S. D. Mc-
Bride (Philadelphia: Fortress, 1987), 450.
54 Bruce K. Waltke, "The Book of Proverbs and Old Testament
Theology," BibSac 136 (1979): 302-317.
55 J. F. Priest, "Where is Wisdom to be Placed?" in Studies in Ancient
Israelite Wisdom, ed. J. L. Crenshaw (New York: KTAV, 1976), 281.
99
expressed the totality of
Others acknowledge the difference in the views of Deuteronomy and
Proverbs but still regard the views as compatible. Duane A. Garrett57
admits Deuteronomy tends to stress the concept of punishment or reward
being direct acts of God, whereas Proverbs tends to make each action
contain within itself a link to punishment or reward.
A consideration of the forms of proverbial literature is decisive in
solving this problem. Recognizing that the intent of an individual proverb
is limited to one aspect or element of a situation may help explain why
proverbs seem limited to act-consequence interpretations.58
In the book of Proverbs there are two ways of understanding retri-
bution: forensic and dynamistic.59
a. Forensic Retribution
This is the type of retribution in which God plays
an active role and is seen as one who brings about reward or punishment.
While it is impossible to do a comprehensive study of this topic in
Proverbs60 two examples will be cited: Prov 3:32-35 and 5:21-23.
56 Waltke, "Book of Proverbs," 304.
57 Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, NAC vol.
14 (Nashville: Broadman, 1993), 54.
58 See the discussion by Raymond C. Van Leeuwen, "Proverbs," in A
Complete Literary Guide to the Bible, ed. L. Ryken and T. Longman III
(Grand Rapids: Zondervan, 1993), 260-262; and my "Doctrine of the `Two
Ways' in the Book of Proverbs," JETS 38 (1995): 501-517.
59 See David A. Hubbard, Proverbs (Dallas: Word, 1989), 149-150, for a
brief explanation of these two terms.
60 See Bostrom, God of the Sages, 90-113, for a more detailed analysis.
100
(1) Proverbs 3:32-35
:OdOs MyriwAy;-tx,v; zOlnA hvAhy; tbafEOt yKi v.32
:j`rebAy; MyqiyDica hven;U fwArA tybEB; hvAhy; traxem; v.33
:NHe-yt,yi MyyinAfElav; CyliyA-xUh Mycile.la-Mxi v.34
:NOlqA Myrime Myliysik;U UlHAn;yi MymiKAHE dObKA v.35
These verses form the conclusion to a small poem which runs from
3:27 to 3:35, vv. 27-30 being comprised of a series of six prohibitions
exhibiting emphatic negation61 regarding behavior in the community and
personal relationships. Then v. 32 contains a motive clause beginning with
yKi, followed by several reasons for the prohibitions in the previous verses.
There are statements of judgment threatened for the perverse (zOlnA),
the wicked (fwArA), scoffers (Mycile) and fools (MyliysiK;). The perverse will
acquire the status of abomination to Yahweh,62 while the wicked have the
curse of Yahweh upon them in 3:32-33 and 3:34-35.
In 3:32-33 the perverse and the wicked are in parallel construction
and the abomination of Yahweh is a poetic parallel to the curse of Yahweh.
This set of terms would specifically be tied to forensic retribution due to
their close association with the covenant and cult,63 abomination being
61 W G. E. Watson, Classical Hebrew Poetry: A Guide to its Tech-
niques, JSOTSS 26, 2nd ed. (Sheffield: Sheffield Academic Press, 1995), 279.
62 For a discussion of the use of hbAfeOT in Proverbs see R. E. Clements, "The Concept of Abomination in the Book of Proverbs," in Texts,
(Winona Lake: Eisenbrauns, 1996), 211-225, esp. 220.
63 Note Prov 15:8; and cf. Gen 43:32 where hbAfeOT means something
like "foreign, contrary to acceptable usage"; and Deut 14:3 where it takes on
a cultic meaning. It is found in parallel with the root Cqw, which refers to
101
used to refer to anything which dishonors God or violates the command-
ments. A curse is seen as the most severe way of separating an evildoer
from the community.64 If this is the case, the curse of Yahweh may be
intended to make the wicked or perverse an outcast from society. In the
book of Proverbs, which places such great importance on getting along with
others and living successfully in society, this would be seen as the ultimate
failure. Not only are such persons repugnant to God but the community
has shunned them as well.
A similar poetic structure is found in 3:34-35, with scoffers and fools
portrayed as parallel members,65 and being made objects of mocking and
shame as parallel concepts.66 The concept of shame is a social control
which punished an offender by exclusion from society or loss of status. It
relies predominantly on external pressure from an individual or group.67
In this small poem it is obvious that God is directly involved in
judgment, and there is a close connection between life-style and fate. But it
is also apparent that the community is involved in part of the punishment,
as the shaming (v. 35b) of the fools would lead to ostracism as part of
cultic uncleanness in Deut 17:1. The root rrx is used frequently in Deut
2:15-26; 27:15-26 and 28:15-19, 20-36 in the list of covenant curses. A specific
link between hbAfeOT and rrx occurs in 27:15.
64 J. Scharbert, "rrx," TWAT, vol. 1 (1973), 441-442.
65 Also in 1:22; 19:29.
66 The idea of shame, and its opposite, honor, will be discussed in
more detail in the next chapter.
67 Lyn M. Bechtel, "The Perception of Shame within the Divine-
Human Relationship," in Uncovering Ancient Stones: Essays in Memory of
H. Neil Richardson, ed. L. M. Hopfe (Winona Lake: Eisenbrauns, 1994), 80.
102
Yahweh's curse. In 3:32 the same root (Cyl) is used to describe the scoffers
and the action Yahweh will take against them, giving a case of strict
retribution.
(2) Proverbs 5:21-23
The proverbs which make reference to God
(or Yahweh) in regard to retribution sometimes speak specifically of God
acting to punish or reward,68 but others simply state or imply a retributive
result, often in impersonal terms or in passive constructions.69 The small
poetic unit of Prov 5:21-23,70 which is part of a longer unit which runs from
5:15 to 5:23, gives an example of Yahweh actively involved in the assess-
ment of human conduct (5:21); then the next two verses state the results of
sin in a way that reflects a character-consequence relationship:
:sl.epam; vytloG;f;ma-lkAv; wyxi-yker;Da hvAhy; yneyfe Hkano yKi v.21
:j`meTAyi OtxF.AHa yleb;Hab;U fwArAhA-tx, OnduK;l;yi vytAOnOvfa v.22
:hG,w;yi OTl;Uaxi brob;U rsAUm NyxeB; tUmyA xUh v.23
The two different ways of expressing the character-consequence
relationship are used side by side, showing that these views were not
mutually exclusive.71 It is obviously Yahweh's activity as a judge which is
68 E. g., 2:5; 3:5-10; 12:2; 15:25; 16:7; 19:3, 17; 22:12; etc.
69 E. g., 2:21-22; 16:5; 28:25; 29:25. See Bostrom, God of the Sages, 101-
102, 112.
70 Note the chiastic structure of verses 21 and 23:
A B B' A'
21 full view paths of a man all his ways he examines
23 he will die lack of discipline great folly gone astray
71 See Bostrom, God of the Sages, 99.
103
the point of 5:21,72 with Yahweh examining a person's ways, which are
not hidden but in full view (cf. NIV). The connection between 5:21 and 5:22-
23 is not that of a reinterpretative expansion with a Yahwistic note73 but a
combination of statements concerning Yahweh as the all-seeing observer
and guarantor of justice in the world.74 The Egyptian concept of "weighing
the heart" after death at judgment may be in the background here and
reflected by the root slp.75 According to the Book of the Dead the god
Anubis weighed the heart on scales with ma'at to see if the person was
worthy of post-mortem existence. If not they were devoured by a hideous
creature crouching nearby.76
The sage's teaching is expressed in familiar images of travel and
hunting. The image of travel by foot is displayed in 5:21 by the use of j`r,D,
and lGAf;ma, both very prominent in Proverbs as metaphors for conduct or
character, and in v. 23 by the root hgw meaning "to stray (from the path), to
veer, to go astray." The hunting or trapping term is the root dkl (5:22a),
which is frequently used figuratively of divine judgment.77 In 5:23a
discipline (rsAUm), another common word in Proverbs, is portrayed as life-
72 This is also true of 15:3, 11; 16:2; 21:2.
73 Suggested by McKane, Proverbs, 313. He believes this expansion
was possible due to this passage being located near the end of a chapter,
apparently leaving room for a later scribe to add the note.
74 Cf. Bostrom, God of the Sages, 146.
75 This root means to "make level" (cf. 4:26) but in the pi`el, "weigh
out." See BDB, 814, but note HAL, vol. 3 (1983), 833: beobachten.
76 See the description of David P. Silverman, "Divinity and Deities in
Ancient
Cornell University Press, 1991), 48-49, and the photograph on p. 51.
77 Is 8:15; 24:18; Jer 6:11; 8:9; 48:7, 44.
104
sustaining, since a lack of it contributes to a person's death. The person in
this proverb has apparently ignored all sound teaching, whether it comes
from the sages (1:2, 3, 8, etc.), parents (4:1, 13; 5:7-12; 15:5) or from Yahweh
(3:11-12). As a result, he has earned the title "fool" by his actions ("folly,"
5:23b), which go against the fear of Yahweh (1:7; 3:11-12; 15:32-33).
The placing of Yahweh in the role of judge due to his all-seeing
ability and sovereignty over events to bring about punishment shows that
forensic and dynamistic retribution could be thought of as working together
to accomplish the same ends. Yahweh had at his disposal more than one
way to punish. Forcing these ideas to operate separately goes against the
rare but undeniable conclusion that Yahweh was not limited in options in
bringing about judgment.
b. Dynamistic Retribution
In sentences which show dynamistic retribution
there is no direct theological reference, and a kind of mechanical corres-
pondence is sometimes perceived to operate. About ninety per cent of the
proverbs which refer to some type of retribution are of this kind.78 In the
past some have referred to these sayings as "secular wisdom" and claim
this type of wisdom predates those which are theological.79
Although a great deal of disagreement still exists over the dates, the
collecting and arranging of the book of Proverbs as we now have it, there no
longer exists a requirement for scholars to analyze the book according to a
78 Bostrom, God of the Sages, 114.
79 See for example, Scott, Proverbs. Ecclesiastes, xxv-xl; von Rad,
Wisdom in
105
priori evolutionary standards.80 The idea that the short, pithy statements
must antedate the longer texts has no validity.81 There is no reason to
argue for a dichotomy or development of secular to religious, or a
superiority of one over the other.82 Thus there is no need to draw artificial
lines between various collections and designate them as secular and
religious.83
Due to the large number of sayings in the category of dynamistic
retribution the discussion will be limited to 11:31 and 24:15-16.
(1) Proverbs 11:31
:xFeOHv; fwArA-yKi Jxa Ml.Awuy; Cr,xABA qyDica Nhe
This saying is beset with textual and translation difficulties accord-
ing to the editors of BHS, and arriving at any conclusions regarding its
interpretation will naturally depend on how these problems are solved.84
80 Note the view of O. Eissfeldt, Der Maschal in Alten Testament,
BZAW 24 (Geissen: Topelmann, 1913), who argued that the folk proverb was
the evolutionary predecessor of the literary proverb which added a line to
form a couplet. W. O. E. Oesterley built a comprehensive theory based on
Eissfeldt's view, claiming three stages of proverbial literature: the single
line saying, the distich and the miniature essay. See The Book of Proverbs
(London: Methuen, 1929), xii-xvii.
81 See Garrett, Proverbs. Ecclesiastes, 42; and cf. K. A. Kitchen, "The
Basic Literary Forms and Formulations of Ancient Instructional Writings
in
OBO 28 (Gottingen: Vandenhoeck & Ruprecht, 1979), 251-252; and B. Gem-
ser, "The Instructions of 'Onchsheshonqy and Biblical Wisdom Literature,"
Congress Volume,
82 Murphy, "Religious Dimensions," 449.
83 This is discussed in greater detail by Murphy, Tree of Life, 121-126.
84 For brief discussions of the textual and translation problems see
106
The issue of retribution is the primary concern of this proverb,85 and
a correct understanding of MlA.wuy; is essential to the interpretation. It is best
to see this verb as "reward" since its positive and negative aspects are in
view, i. e., the righteous and wicked each getting their just deserts.86
There are many strong statements regarding retribution in the proverbs
preceding 11:31, and I suggest a small poem here with the emphasis on
rewards for the qyDica and the fwArA in the inclusio with plurals used in v. 23:
A 11:23 :hrAb;f, MyfiwAr; tvaq;Ti bOF-j`xa MyqiyDica tvaxETa
B 11:24 :rOsH;mal;-j`xa rw,y.mi j`weOHv; dOf JsAOnv; rze.pam; wye.
B 11:25 :xr,Oy xUh-MGa hv,r;maU Nw.Adut; hkArAB;-wp,n,
B 11:26 :ryBiw;ma wxrol; hkArAb;U MUxl; Uhbuq;.yi rBA fanemo
C 11:27 :Un.x,Obt; hfArA wredov; NOcrA wqe.bay; bOF rHewo
B' 11:28 :UHrAp;yi MyqiyDica hl,fAk,v; lPoyi xUh Orw;fAB; HaFeOB
B' 11:29 :ble-MkaHEla lyvix< db,f,v; HaUr-lHan;yi OtyBe rkeOf
B' 11:30 87:smAHA tOwpAn; Haqelov; Myy.iHa Cfe qyDica-yriP;
A' 11:31 :xFeOHv fwArA-yKi Jxa MlA.wuy; Cr,xABA qyDica Nhe
McKane, Proverbs, 437-438; and Otto Ploger, Die Spruche Salomos, BKAT 17
(Neukirchen-Vluyn: Neukirchener Verlag, 1984), 133-134. For a detailed
and technical treatment see J. Barr, "Crxb-MOLIS: Prov. XI.31, 1 Pet.
IV.18," JSS 20 (1975): 149-164.
85 Cf. also in the near context 11:8, 17, 18, 19, 21.
86 McKane, Proverbs, 437.
87 Here I follow the emendation of BHS apparatus which suggests
reading tOwpn for tOWpn and smAHA for MkAHA, cf. RSV and Whybray, Proverbs,
188. The occurrence of MkH in 11:30 may be dittography from 11:29.
107
In the first set of B elements the main topic is wealth, and attitudes
toward generosity. There is a catchword, hkArAB;, used in v. 25a and 26b. It
is left open and unspecified as to how retribution will be expressed in vv. 24-
25, but it comes through the actions of the community in v. 26. The C
element, which forms the middle saying and the main thesis of the poem,
is a general expression of the surrounding truths which enlarge on it. The
second set of B elements is expressed in horticultural metaphors (hl,fAk,v;, v.
28b; yriP;, Myyi.Ha Cfe, v. 30a) and also has the root qdc as a catchword. These
sayings deal with social relationships and the rewards for proper behavior
or punishments for going against acceptable social behavior. The empha-
sis on relationships within the home (v. 29) and community (v. 30) show the
serious consequences of going against social norms. In v. 29a bringing
trouble upon one's household is paralleled with the taking of lives by the
violent in v. 30b. The difficulty arises in the fact that there is no divine
reference in the proverb.88
A caution against the danger of treating individual proverbs in
88 Garrett, Proverbs, Ecclesiastes, 128-130. He suggests that seeing
11:31 in the literary context as part of a small poem runnning from 11:28-
12:4 places this proverb under the influence of the Yahweh-saying in 12:2.
This has the advantage of placing the retributive statements in 11:31 and
12:2 in parallel. I have added the Hebrew text to Garrett's structure for the
sake of reference:
Aa 11:28 :UHrAp;yi MyqiyDica hlefAk,v; lPoyi xUh Orw;fAB; HaFOB
Ab 11:29 :ble-MkaHEla lyvix< db,f,v; HaUr-lHan;yi OtyBe rkeOf
Ba. 11:30 :smAHA tOwpAn; Haqelov; Myyi.Ha Cfe qyDica-yrP;
Bb 11:31 :xFeOHv; fwArA-yKi Jxa MlA.wuy; Cr,xABA qyDica Nhe
Ba' 12:1 :rfaBA tHakaOt xneWv; tfaDa bhexo rsAUm bhexo
Bb' 12:2 :faywiray; tOm.zim; wyxiv; hvAhy;me NOcrA qypiyA bOF
Aa' 12:3 :FOm.yi-lBa MyqiyDica wr,wov; fwar,B; MdAxA NOKyi-xlo
Ab' 12:4 :hwAybim; vytAOmc;faB; bqArAk;U h.lAf;Ba tr,F,fE lyiHa-tw,xe
108
isolation holds true here. As we have seen in discussing other proverbs,
the sages were not bound by modern dictums which require a separation of
retribution methods. Various ways of punishment could be stated side by
side or in unspecified ways, leaving the options open as to how retribution
would be worked out. A saying such as 11:31 implies a background which
contains a belief in some kind of comprehensive power or principle. The
Yahwism expressed elsewhere in the book is the only plausible alternative,
according to Bostrom.89 Even though the covenant is never explicitly
mentioned in Proverbs90 we can assume it to lie behind the text.91
Canonically, the book of Proverbs functions within the covenantal
perspective, although this study will not address this matter. The lack of
reference to the covenant is due mainly to the preoccupation of wisdom
materials with issues of daily life in a created world.92 Thus the essence of
wisdom is the "fear of Yahweh," (cf. 1:7; 9:10) a total commitment within a
framework of covenant relationships.93 The recognition of
tion theology and covenant standing behind the wisdom literature allows
modern interpreters to avoid giving ma'at and the Egyptian influence
89 God of the Sages, 122.
90 The occurrence of tyriB; in 2:17 is in reference to the marriage vow.
91 See e. g., D. A. Hubbard, "The Wisdom Movement and
Covenant Faith," TynBul 17 (1966): 3-33; and Richard L. Schultz, "Unity or
Diversity in Wisdom Theology? A Canonical and Covenantal Perspective,"
TynBul 48 (1997): 271-306.
92 See the discussion of W. J. Dumbrell, Covenant and Creation: A
Theology of Old Testament Covenants (Nashville: Thomas Nelson, 1984),
205, and my earlier discussion of order and creation theology.
93 Dumbrell, Covenant and Creation, 205-206. Cf. also Prov 1:7; 9:10;
Job 28:28; Ps 111:10.
109
more credit than it deserves. The same principle holds true for Schmid's
suggestion regarding the Canaanite influence expressed by the root qdc
(2) Proverbs 24:15-16
:Ocb;ri dDewaT;-lxa qyDica hvan;li fwArA brox<T,-lxa
:hfArAb; Ulw;KAyi MyfiwAr;U MqAvA qyDica lOPyi fbaw, yKi
These verses are found in the Sayings of the Wise, a section which
shows some vague similarities to the Teaching of Amenemope, though
there are no parallels between the two works at this point.94
This saying indicates that the righteous also experience setbacks, a
rare occurrence in Proverbs. Here the difference between the righteous and
the wicked is not so much their fortune in life but their abilities to recover
from adverse circumstances.95 Both the righteous and the wicked are
seen to have difficulties which are expressed by the root lpn. Here lpn
appears to be a morally neutral term, relating to the hardships of life
experienced by all. The motive clause in 24:16 is a straightforward
statement of the retribution principle expressed in numerical hyperbole,96
in which the righteous person succeeds but the wicked fail, using the root
lwk, "to stumble," also a parallel to lpn in Ps 27:2; Jer 46:6. The
94 See Whybray, Proverbs, 323-325, and P. Overland, "Structure in
The Wisdom of Amenemope and Proverbs," in Go to the Land I Will Show
You: Studies in Honor of Dwight W. Young, ed. J. Coleson and V.
Matthews (Winona Lake: Eisenbrauns, 1996), 276-279, for brief assessments
of the scholarly issues behind this discussion.
95 Bostrom, God of the Sages, 126.
96 Watson, Hebrew Poetry, 320.
110
significance for the present study is the explicit admission that the right-
eous experience trouble. The formulation of the fate of the wicked is in the
passive, similar to 2:22; 4:19; and 5:22; allowing a number of possible ways
that the wicked might be brought down.97
The theme of retribution, regardless of whether it is expressed
forensically or dynamistically, is one of the most distinctive features of
Proverbs. One of the ways this theme is portrayed is by the metaphor of
travel and by the word "path."98 The so-called doctrine of the "
is a didactic element of the book of Proverbs which allowed teachers to draw
clear distinctions between good and bad choices.99 The "
teachers a format in which to express the universally applicable doctrine of
retribution. The choice of "one or the other" served clearly to mark the
difference between the wise/righteous and the fool/wicked, and the conse-
quences of their behavior.100
B. Job and Qoheleth React Against the Dogmatism of Proverbs
If Proverbs is assumed to be the normal expression of wisdom
then the questioning of the norms and dogmas by the authors of Job and
Qoheleth can be seen as a critique.
97 See Bostrom, God of the Sages; 127.
98 This concept may be expressed by several Hebrew words,
including j`r,D, (the most common), Hraxo, hbAytin;/bytinA, and lGAf;ma, see my
"Doctrine of the ‘
99 Cf. my "Doctrine of the ‘
100 Bricker, "Doctrine of the ‘
(Nashville: Broadman & Holman, 1995), 122.
111
Scholars may not always use the designation "exceptional" in
describing Job and Qoheleth but quite a number of them use similar terms
when comparing the relationship between Proverbs, Job and Qoheleth.101
It is common to see statements such as:
In Proverbs the theology of retribution offers a pat answer to almost
all questions of human fortunes. The wicked suffer; the righteous
prosper. Yet two wisdom books challenge the doctrine of fair
retribution in major fashion--Job and, in somewhat lesser degree,
Ecclesiastes, claimed their personal experiences contradicted the
common philosophy of retribution.102
If one sees Proverbs as dogmatic expressions of retribution without the
possibility of exceptional circumstances these quotes will accurately reflect
the material in Proverbs. However, it will be my contention that this is not
always the case and there are many proverbs which admit exceptions to
this "rule."
This way of seeing the wisdom literature has been a handy over-
simplification, but my belief is that a closer examination of the material in
Proverbs will show that it is not entirely accurate. There are no examples
of sayings from Proverbs as it now stands being, quoted in Job or Qoheleth.
101 There are far too many sources to cite here. Two that are still
influential are R. Gordis, "Social Background;" 77-118; and A. de Pury,
"Sagesse et Revelation dans 1'Ancien Testament," RTP 27 (1977): 1-50, cited
by B. Witherington, Jesus the Sage (Philadelphia: Fortress, 1994), 8, n. 13.
102
theological simplicity of Proverbs probably represented the norm for
dom during much of
focuses on the hope of God's reward and punishment. In Job and Ecclesi-
astes wisdom includes acceptance that good and evil sometimes come
without identifiable cause" (21).
112
This is not to deny similar ideas being referred to.103 An example of a
scholar who sees similarity of ideas in both Proverbs and Qoheleth is Robert
Gordis, who says, "maxims similar in both form and spirit to those in the
Book of Proverbs are common in Koheleth."104 But there are no instances of
verbatim citations. The evaluation of wisdom materials typically seen in
scholarly works which places Job and Qoheleth in opposition to, in protest
against, or forming a counter-balance to the axioms of Proverbs fails to
consider the lack of references.105 It is most often simply assumed that Job
and Qoheleth are voices in protest or counterpoint to Proverbs. A quote
from Clines demonstrates this clearly:
The Book of Proverbs is, next to Deuteronomy, the most stalwart
defender in the Hebrew Bible of the doctrine of retribution. In it the
underlying principle is that wisdom--which means the knowledge of
how to live rightly--leads to life and folly leads to death (e.g., Prov
1:32; 3:1-2, 13-18; 8:36). Everywhere it is asserted--or else taken for
granted--that righteousness is rewarded and sin is punished (e.g.,
11:5-6). And the world of humans is divided into two groups: the
righteous (or, wise) and the wicked (or, foolish); which group a
103 See Derek Kidner, The Wisdom of Proverbs, Job and Ecclesiastes
(Downers Grove: InterVarsity, 1985), 117-118, where a list of statements
from Job are compared with sayings from Proverbs showing the similarity
of thought.
104 Robert Gordis, Koheleth--the Man and His World (
Jewish Theological Seminary of
quotes but see Prov 24:21 and cf. Qoh 8:2-4.
105 The list of scholars here is extensive. For two of the more promi-
nent works, see David J. A. Clines, Job 1-20, WBC vol. 17 (
1989), lx-lxii; R. B. Y. Scott, The Way of Wisdom in the Old Testament (New
"Unity or Diversity in Wisdom Theology? A Canonical and Covenantal
Perspective," TynBul 48 (1997): 271-306.
113
particular individual belongs to seems to be determined by
upbringing and education and there is little hope or fear that a
person may move from one group to another. Thus there is a
determinism about the outlook of Proverbs, and a rather rigid notion
of cause and effect, which is reasonable enough in material designed
for the education of the young but is lacking in intellectual
sophistication and, to be frank, in realism.106
This quote shows evidence of the tendency among current scholars to
limit Proverbs to a belief in rigid retribution dogmas, determinism that
borders on deism and an unsophisticated, simplistic view of life. One can
hold this view only if individual proverbs are hardened into dogma.107 This
is particularly true in regard to retribution. One must also ignore the ones
which mention innocent sufferers/suffering. The views of retribution have
been discussed above, as have the related issues of cause and effect, with
the conclusion that retribution is not always portrayed as a rigid, unbend-
ing law, nor is cause and effect seen to be operating mechanically. Clines
states: "In the framework of the thought of Proverbs, the man Job is an
impossibility. If he is truly righteous, he finds life, and wealth, and health.
If he is in pain, he is one of the wicked and the foolish."108
There is no doubt that Job's three friends rely on maxims or general-
izations regarding retribution that are similar to some of the sayings in
Proverbs. But the use of these statements by Eliphaz, Bildad and Zophar
differs greatly in purpose from that of the sages in Proverbs. While
106 Clines, Job, lxi.
107 Note the comment of J. Crenshaw, "Wisdom in the OT," IDBSup,
954, regarding the hardening of retribution into dogma.
108 Clines, Job, lxii.
114
Proverbs employs these statements to educate the young and encourage
faithfulness to the relationships within the family, the community and with
God, the three friends use them as a yardstick for morals and a diagnostic
tool for determining reward.109
Clines correctly observes that the material in Proverbs is designed to
educate the young, but that does not necessarily make the material un-
realistic and unsophisticated, as the assessment by Clines would have it.
His evaluation is far too generalized to bring out the instances in Proverbs
where the righteous or the innocent are shown to suffer setbacks, be denied
justice in the courts or suffer abuse from an ungrateful child, as the
following chapters will show.
Another issue requiring brief mention is the validity of placing the
book of Proverbs in the position of the ultimate model for wisdom in both
form and content. Proverbs implies no single origin for wisdom and en-
compasses many of its themes. Using Proverbs as a model for wisdom will
make Job and Qoheleth appear out of line with the norm. However this line
of reasoning could be guilty of circularity: "All wisdom is like Proverbs;
and what is wisdom? Material that looks like Proverbs."110
The present study is intended to show that the book of Proverbs is
aware of the possibility of an innocent sufferer as well as the fact that the
doctrine of retribution is not as firm as it is sometimes presented.
109 See Kidner, Wisdom, 117.
110
115
II. A Current Proposal
A. Many Proverbs Refer to and/or Assume Innocent Suffering
One of the main contentions of this study is that the issue of
innocent suffering and the existence of the righteous person who had not
gotten just or fair treatment has been overlooked in the past. It is not that
scholars are unaware of the problem. There are many statements in
various commentaries that treat isolated sayings when the topic comes up
but there is no comprehensive study.111
Proverbs recognizes innocent suffering/sufferers under three
general categories: (1) parental suffering, (2) emotional suffering, and (3)
suffering due to the words/deeds of others.
1. Parental Suffering
This is a result of a child who, because of actions or
attitudes, is labeled a fool, using all three Hebrew words that are commonly
associated with this label: lysiK;, lyvix< and lbAnA.
There is also the matter of parents and public shame or disgrace
brought on by a child who is characterized as shameful (wybime NB,.), a
disgrace (ryPiH;ma) or causes public humiliation (MlaKA). All these terms;
reflect a social status or peer pressure exerted in the community that has
only recently been brought to light and applied to OT studies.
There are also two proverbs which speak of cursing a parent, an act
which is in direct violation of the Torah. There are two other examples of
verbal abuse--mocking (gfalA) and scorning (zUB)—to be addressed as well.
Finally I will examine the only proverb which mentions the physical
111 See chapter one, n. 1 above for two similar studies.
116
abuse of parents, the one who robs (zlaGA).
While the number of proverbs which mention parental abuse and
suffering is not large, they address important issues within the ancient
social structure of
portrayed in the Hebrew Bible the topic is important and deserves recogni-
tion even though the statistical incidence is low by any measure.
2. Emotional Suffering
There are proverbs which describe or refer to a person
forced to deal with difficulties described as heartaches, anxiety, depression,
frustration, bitterness, etc. In every case there is no fault, shortcoming or
sin ascribed to these people. They are simply forced to deal with the events
of daily life which can not be guaranteed to turn out positive in every
instance. The main terms under discussion in this part of the study will be
ble, HaUr and wp,n,. For ble and HaUr there will be a great deal of overlap, since
these two terms are quite often used to refer to the inner part of humans,
whereas wp,n,; will be used holistically to refer to a "person."
3. Suffering Due to the Words/Deeds of Others
In any society there will be those who seek to harm the
innocent or take advantage of others. No doctrine of retribution can explain
this away. In our modern Christian era this is often accounted for by the
doctrine of the sin nature. The ancient Mesopotamians believed something
similar, though it had a different expression.112 They believed that the gods
112 "Man and His God," lines 102-103: "Never has a sinless child been
born to its mother, ... a sinless workman(?) has not existed from of old."
117
had created humans with the tendency to sin, something the Hebrews
never held to,113 although the later rabbinic doctrine of the two yesers
comes close.114
In the present study there are certain categories of suffering which
arise due to the mistreatment of the righteous or innocent. The first
category is concerned with legal injustice. The second category is that of
damaging words; the third, harmful actions. In each of these classifica-
tions an innocent victim will suffer due to the careless or malicious actions
or words of another.
These proverbs are found in a broad range of literary forms and in
almost every collection. Attention will be drawn to these forms and loca-
tions when individual sayings or poems are addressed.
B. Job and Qoheleth are Not Necessarily in Opposition to Proverbs
In light of the fact that there are proverbs which address
innocent sufferers the assertion that Job and Qoheleth are in opposition to,
or in protest against, the wisdom of Proverbs can be called into question.
The previous discussion in chapter one on theodicy showed Job
reacting more against a Mesopotamian world view than against the book of
Proverbs itself. Job rejects the solutions offered by his three counselors,
who take a Mesopotamian world view, according to Mattingly.115 Though it
113 See the discussion of the origin of sin in
in Robin C. Cover, "Sin, Sinners (OT)," ABD, 6.33-34.
114 See B. Otzen, "rcayA, yasar," TDOT, vol. 6 (1990), 265. See also the
rabbinic comment on Deut 26:16 in Ta'an. 23b, cited in H. Strack and P.
Billerbeck, Kommentar zum Neuen Testament, 6 vols. (
Beck'sche, 1954) 3.751.
115 Gerald L. Mattingly, "The Pious Sufferer:
118
is true that there are several other parallels in cuneiform literature, none
of these can match the book of Job, which is more profound and far-
reaching in content than the Mesopotamian works.
Crenshaw claims Job comes to the same conclusions as the cunei-
form documents in regards to innocent suffering.116 He says three solu-
tions to the problem of innocent suffering are manifest: (1) man is congeni-
tally evil; (2) the gods are unjust; and (3) our knowledge is partial.117 But
this is not completely accurate.
To answer these three assertions briefly, we can observe first that
while Eliphaz and Bildad agree with the teaching of congenital evil118 this
doctrine is never interpreted in the Hebrew Bible to mean that mankind
was created evil. Even the texts which speak of inherent human evil stop
short of claiming God personally endowed humans with sinful
tendencies.119 More importantly, Yahweh never tells Job that part of his
problem is the fact that he was born in sin. It is the three friends who
espouses this teaching, apparently in line with current Mesopotamian
doctrine.
Secondly, the claim is made that the deities are unjust. This is
something the three friends never claim, only Job. It is virtually the only
tional Theodicy and Job's Counselors," in The Bible in the Light of Cunei-
form Literature, ed. W. W. Hallo, B. W. Jones, and G. L. Mattingly (Lewis-
ton, NY: Mellen, 1990), 329-330.
116 J. Crenshaw, "Popular Questioning of the Justice of God in An-
cient
117 Crenshaw, "Popular Questioning," 387.
118 4:17-21;15:14-16; 25:4-6.
119 Cover, "Sin," 34.
119
defense Job has other than a claim to innocence (9:22-24; 24:1-12). The three
friends constantly defend God's actions in sending the suffering upon Job,
and it is doubtful that Mesopotamian literature ever accuses a deity of
unjust treatment. If so, it is only "sniper fire" in comparison to the heavy
artillery of Job's accusations.120 If Scholnick's studies are taken into
consideration, God's justice is one of the main points of the book, and
occupies the main focus of the second divine speech (cf. 40:8).121
Third on Crenshaw's list is the claim that all the documents had in
common the claim to partial knowledge. This is the only one of the three
elements he lists that I have no criticism of. The lack of certainty was
characteristic of the Mesopotamian literature, as pointed out in the
previous chapter. It is also important in Job, where the root fdy is
emphasized in Job's confession (42:1-6).
This brings us to the conclusion that Job's frustration and agitated
reaction is not so much with the book of Proverbs, except where it dovetails
with Mesopotamian thought and world views. Job's contention is with his
three friends, who insist on a dogmatic scheme of retribution, something
the book of Proverbs does not uniformly do.
120 This was discussed in some detail in the first chapter, where the
conclusion was reached that any suggestion of divine fault was made
cautiously and in circumspect terms. Crenshaw cites the Dialogue of
Pessimism (discussed in chapter one under the title Dispute of a Man
with his Ba), claiming that the injustice of God lies behind the despair, but
he gives no concrete examples to prove his point, see "Popular Question-
ing," 388. It is far from certain how to interpret this text (see BWL, 140-141)
so Crenshaw's position is questionable.
121 See chapter one, the discussion of Job and theodicy.
120
Without doubt there are similarities between Job and its Mesopo-
tamian parallels but the resemblances are less significant when examined
closely. Proverbs does not limit itself to the dogmas that made it possible for
Job's counselors to claim their teachings as normative.
In regards to Qoheleth, the view of life in Proverbs is not so super-
ficial as to allow Qoheleth to claim that the teachings in Proverbs were in
need of balance. Building on the previous discussion of Proverbs and
Qoheleth we can note that the author of Qoheleth recognized inconsisten-
cies in retribution, or at best, delays. In a very insightful discussion
Michael V. Fox shows that the sages who penned
ture did not have the short-sighted or superficial view of retribution that is
often attributed to them.122 It is true that proverbs or sayings are often cast
in dogmatic terms, that the natural course of events will punish or reward
a person's deeds. God has created a natural order in which good deeds
typically have good effects, bad deeds bad effects. However, natural order is
not necessarily tied to retribution, and this leaves an opening for injustice to
occur. As J. G. Williams points out, wisdom literature, despite its dog-
matic cast, does not assume strict and exclusive causal links between a
deed and its recompense.123
Qoheleth will not subsume all the anomalies he observes under
122 Michael V. Fox, Qoheleth and His Contradictions, JSOTSS 71
(Sheffield: Almond, 1989), 132ff.
123 James G. Williams, Those Who Ponder Proverbs (
Almond, 1981), 18. Williams says Proverbs usually deals with typical cases,
not a strict and hard determinism that holds "all X leads to Y" and "Y is
always the result of X" (18-19).
121
maxims which assume dogmatic categories. Qoheleth sees God as just but
often delaying justice.124 Qoheleth differs profoundly from other sages in
his response to certain assumptions regarding divine justice, while agree-
ing with the principle of divine justice and the fact of injustice.125 The
discussion in the book of Qoheleth includes the use of wisdom sayings but is
often considered a reflection set in a didactic form.126 Thus the :reader can
expect thematic development and an exploration of issues in a way that
individual proverbs, or even sets of proverbs, would have difficulty
expressing.
C. Correctly Understanding the Proverb Genre Negates Dogmatizing
This has been briefly mentioned above in the discussion of
retribution. Recognizing that a proverb cannot address all aspects of an
issue will require modern readers not to read individual proverbs dog-
matically.
Parallelism, poetical structure and limited application of a proverb
dictate against misunderstanding these sayings, or ascribing more mean-
ing to them than they actually carry.127
Because proverbs or sayings are set in a poetic format some limits on
124 Fox, Qohelet, 139.
125 Fox, Qohelet, 139. He cites four specific areas where this is dis-
played: (1) death, (2) time and memory, (3) the inability of human actions to
right wrongs, and (4) Qoheleth's focus on injustice rather than justice (140-
150).
126 R. E. Murphy, Wisdom Literature, FOTL vol. 13 (
Eerdmans, 1981), 130, discusses the problem of the form of Qoheleth, saying
it contains several forms including instruction and reflection.
127 I have set out my position on this issue in some detail in my article
"Doctrine of the ‘
122
expression must be imposed, i. e., they, are not essays. In antithetic paral-
lelism there will be normally two elements contrasted. This means the
discussion will necessarily be short. There may be no shades of gray or
exceptions listed, giving the impression that all people may be categorized
as righteous or wicked, wise or foolish, etc.
However, it would be a mistake, in my opinion, to force each proverb
to be interpreted in isolation. A recent trend among some scholars is to see
small poetical units scattered throughout the larger, more commonly
recognized collections.128 I agree with many of their suggested units but I
will often construct different schemes. Seeing these poetic units within the
collections helps us posit a larger theological foundation underlying the
editing process of the book, as well as classifying the book of Proverbs as
literature, not just a hodge-podge of miscellaneous maxims and observa-
tions.
As a result the proverbs should be recognized as having only limited
application. They may be general principles129 or situation-specific pro-
verbs).130 They may address situations which no longer exist131 or there
may be proverbs which state opposite positions.132 Thus the danger of
128 Two examples are Arndt Meinhold, Die Spruche, 2 Teilen (
Theologischer Verlag, 1991); and Garrett, Proverbs, Ecclesiastes.
129 E. g., 15:1; 13:21.
130 14:25; 22:11.
131 The monarchy and slavery are two of many examples here for the
Western reader, see 16:10, 12-15; 21:1; 24:21-22; 25:6-7; etc. and :12:9; 19:10.
132 The most well known examples are 26:4-5 on answering a fool, but
note also 17:27-28 (regarding speech), 17:8, 23 (on bribes), 15:6; 18:11 (on
wealth) and 25:8-9 (on going to court).
123
dogmatizing should be apparent.
D. Conclusion
The discussion above has served as a point of departure for the
main part of this study. The purpose of the final three chapters will be to
incorporate the advances made in the first two chapters into the analysis in
the last three.
The first assumption that must be discarded as a result of the
previous analysis is that the book of Proverbs is categorized as conventional
wisdom and limited to expressions of that viewpoint. This is not always the
case, as the discussion above has shown. Proverbs contains many state-
ments which include maxims which follow conventional wisdom but also
many which do not. The following three chapters will give specifics on how
the fact of innocent suffering or the righteous sufferer plays an important
role in the theology of the book.
Secondly, we will take the book on its own terms without forcing
foreign influence onto it without adequate reason. This means discussions
of ma'at and of Mesopotamian or Canaanite backgrounds will play much
smaller roles than might be expected. In terms of retribution, there will be
no effort to separate the sayings which use divine references from those
which do not, since this is now shown to be an artificial point of division.
There will also be no reason to portray Job and Qoheleth as
antagonists or balances to the superficial dogmatism of Proverbs, since the
study will show more agreement between these books than has been
acknowledged in the past.
124
And finally, I will attempt to set the proverbs on the subject of
innocent suffering or righteous suffering in a correct literary structure and
genre, which will give a theological foundation to many of the sayings and
avoid treating individual proverbs in isolation.
125
CHAPTER THREE
PARENTAL SUFFERING IN PROVERBS
Introduction
The role of Yahweh as divine parent and the covenant relationship
form the foundation for this part of the study. Since the parental image is of
utmost importance for this study it will be necessary briefly to establish
family terminology and roles as portrayed in the OT.
The image of Yahweh as divine parent leads to the question of the use
and setting of the instruction genre, another prominent feature of wisdom
materials. Quite often in the prophetic corpus
Yahweh's child, straying from the instruction given to the nation. This
image can be seen very prominenetly in Isa 1:2-3, as well as Hos 11, and Jer
3:4, 19-20. In the Torah Deut 32 contains this image. A related issue has
to do with education in ancient
yniB;, which is ubiquitous in the first nine chapters of Proverbs. Is this
address a metaphor for teachers, hence indicative of a formal school
setting, or should it be taken literally and the educational setting be seen in
the home?
The second part of this chapter will examine individual proverbs that
specifically deal with parental suffering.
I. Parents in the OT
It will be important for this part of the study to discuss the social
backgrounds and cultural settings for the family. This will enable us better
to understand the individual proverbs which make reference to parental
suffering.
A. Social Structure and Duties
Granting that there was some fluidity in the way the terms
were used over time it is still necessary to give a basic discussion of kin
group terminology.
1. Structure of Kin Groups
The nomenclature of ancient
structure was perceived. A reading of Josh 7:16-18 shows this clearly:
Early the next morning Joshua had
and
took the Zerahites. He had the clan of the Zorahites come forward by
families, and Zimri was taken. Joshua had his family come forward
man by man, and Achan son of Carmi, the son of Zimri, the son of
Zorah, of the tribe of
This passage tells of the search for the guilty party responsible for the defeat
of the Israelite army in the attack on Ai. The nation is presented tribe by
tribe (Fb,we) and one clan (hHAPAw;mi) is designated. Then out of this clan a
family (bxA-tyBe) is chosen. Out of the chosen "father's house" an individual
is selected, then his identification is made using these terms in the reverse
order).1 The offender is first identified by name and parent ("Achan son of
Carmi"), then by family ("son of Zimri"), followed by his clan ("son of
Zorah") and tribe ("of the tribe of
1 Christopher J. H. Wright, "Family," ABD, 2.761.
127
a. Tribe Fb,we, hF,.ma
The tribe was the broadest unit of social and
territorial organization in ancient
of Jacob/Israel, with the tribe of Joseph being divided into Ephraim and
Manasseh (Gen 48-49; cf. Josh 13-14). While the tribe formed the basis for
the military levy (Num 1; 26) it was the least important for determining
kinship. At the head of every tribe was the xyWinA.2 However, the tribes
were not equal in population, size or amount of territory they possessed.3
Essentially, according to G. E. Mendenhall, the tribe was an "administra-
tive unit,"4 but cautions modern readers not to assume that "tribe" in
English always communicates the meaning of Fb,we.5
b. Clan hHAPAw;mi
Land was allotted in ancient Israel MtAHoP;w;mil;,
"according to their clans" (Josh 13:15, 24, 29, 31; Num 33:54).6 The
primary significance of the term hHAPAw;mi is that (1) it functions as the term
of kinship between the family (bxA-tyBe, see below) and the tribe (Fb,we, HF,.ma),
2 Num 7:2; 31:13; 32:2; Exod 22:27[28]. See H.-W. Wolff, Anthropolo-
gy of the Old Testament (Philadelphia: Fortress, 1974), 215; cf. H. J. Zobel,
"Fb,we, sebaet," TWAT, vol. 7 (1993), 971, citing de Vaux: "De Vaux (26)
schlagt fur den Stammesfuhrer den Titel nasi' vor." For detailed
information on the various terms of tribal and clan leadership see H. Reviv,
The Elders of Ancient
3 Barry L. Bandstra, "Tribe," ISBE, vol. 4 (1988), 905.
4 G. E. Mendenhall, "Social Organization in Early
nalia Dei: The Mighty Acts of God, ed. F. M. Cross, W. E. Lemke, and P. D.
Miller, Jr. (Garden City: Doubleday & Co., 1976), 146.
5 Mendenhall, "Social Organization," 146-147.
6 C. J. H. Wright, God's People in God's Land (
Eerdmans, 1990), 48.
128
and (2) serves as a territorial designation.
In a social context the hHAPAw;mi was the most important unit of
organization.7 It also served as a territorial designation since it has been
shown to function as a technical term in hereditary land tenure.8
Francis I. Andersen has shown that this territorial association in a
person's kin group was the virtual equivalent to a geographical address.9
The hHAPAw;mi was the broadest unit of recognized kinship, thus it is not
surprising that the economic and social practices within this group were
based on blood relationship, since the individual Israelite found his or her
identity as a member of the covenant community through the obligations
placed on them within the hHAPAw;mi and the bxA-tyBe.10 One of the most far-
reaching roles within the clan was the protection offered by the lxeGo, who
avenged the murder of a kinsman (Num 35), raised up a male heir for a
deceased relative (Deut 25:5-10), redeemed land for a kinsman who had
been forced to sell land due to harsh circumstances (Lev 25:23-.28), and
maintained or redeemed a kinsman or dependents of a kinsman in debt
(Lev 25:35-55).11
7 C. H. J. de Geus, The Tribes of Israel (Assen: van Gorcum, 1976),
137.
8 William Johnstone, "Old Testament Technical Expressions in
Property Holding: Contributions from
9 F.
ture," Bible Translator 20 (1969): 36.
10 Wright, "Family," 763.
11 See Donald A. Leggett, The Levirate and Goel Instiitutions in the
Old Testament (Cherry Hill: Mack, 1974), 83-137; and Jeremiah Unterman,
"The Social-Legal Origin for the Image of God as Redeemer lxvg of
in Pomegranates and Golden Bells: Studies in Biblical, Jewish and Near
129
The clan also provided a military unit known as the Jl,x,, essentially
the "kin group-at-arms," the complement of troops provided by a kin group
for the tribal levy.12 The word Jl,x, is traditionally translated "one
thousand" but other studies suggest that it is not a fixed number.13
In summary, the hHaPAw;mi existed for the well being and protection of
its family members. It attempted to provide stable conditions whereby
mutual help was given to those in need.
c. Family bxA-tyBe
Each individual was a member of a tyiBa or bxA-tyBe
an extended family made up of all the descendants of a single living
ancestor, sometimes called the bxA-tyBe-wxro. The wxro participated in
leadership activities at the family level of social organization, and a select
group of these individuals exercised leadership over the clan. These
collective bodies were known as "elders."14 The bxA-tyBe included this
Eastern Ritual, Law and Literature in Honor of Jacob Milgrom, ed. D. P.
Wright et al. (Winona Lake: Eisenbrauns, 1995), 399-405, for a discussion of
these roles.
12 Wright, God's People, 72.
13 Bandstra, "Tribe," 905; see also G. E. Mendenhall, "The Census
Lists of Numbers 1 and 26, JBL 77 (1958): 52-66; and Norman K. Gottwald,
The Tribes of Yahweh (Maryknoll: Orbis, 1979), 270-276.
14 Reviv, Elders, 11. There is a great deal of overlap between wxr
and the office of Nqz, see 15-20. Summarizing Reviv's findings, "heads"
were the leaders ("elders") at the sub-tribal and settlement levels, or
parallel to "chiefs" at the tribal level. However, "elders" are second in rank
to the "head" in the sense of "chief" when these terms are both mentioned in
a particular context. The use of the various titles of tribal heads such as
"heads of the fathers," "heads of the father's houses" and "heads of the
people of
elders (21).
130
man's wife or wives, his sons and their wives, his grandsons and their
wives, plus any unmarried sons or daughters in these groups along with
the nonrelated dependents.15
This social unit was the basic unit of land tenure since (ideally) each
one had its own hlAHEna which was kept in the bxA-tyBE, and the hHAPAw;mi if
possible.16 Thus ownership of land was protected by the principle of
inalienability; the rule that the land should remain in the family to which it
had been apportioned, and could not be sold permanently outside the
family.17
The bxA-tyBe was one of the main spheres where justice was a
concern, both internally, where disputes and problems of marriage and
divorce were settled as well as parental discipline enforced, and externally,
15 Married daughters were not included since they became members
of their husband's bxA-tyBe, see Wright, "Family," 762. Exceptions did
occur. Note the case of Jacob, who went to become part of Laban's bxA-tyBe
Gen 28:2. There is also the unusual statement in Gen 2:24 where it is the
man who leaves his father and mother when he takes a wife, which may
be a reference to erebu marriage in which the man leaves his family and
lives with, his wife's family, see C. H. Gordon, "Ereebu Marriage," in
Studies on, the Civilization and Culture of Nuzu and the Hurrians. In
Honor of Ernest R. Lachemann, ed. M. Morrison and D. Owens (
logically, see M. M. Bravmann, Studies in Semitic Philology (
1977), 593-595.
16 Extenuating circumstances might force the sale of land but there
was no real estate market. The case of Abraham (Gen 23) is unusual and
an act of generosity by Ephron the Hittite.
17 Wright, "Family," 763-764. Incidents at Shechem (Gen 35), Beth-
lehem (Ruth 4) and Jezreel (1 Kgs 21) show that the whole town had an
interest in the various transactions involving property. Note Abraham's
recognition as bwAOT in the example cited in the note above (Gen 23:4).
131
since the bxA-tyBe functioned in solidarity in relation to outside groups, e. g.,
all members of the bxA-tyBe; were shamed by the misconduct of any member.
This is of great importance in the book of Proverbs since parents are placed
in a position of high authority. Some of the proverbs associated with
parental discipline will be an integral part of the discussion below.
Another important function of the family was that of preserving the
continuity of the faith, the law, and traditions. Here the primary responsi-
bility lay with the parents, especially the father, to pass along to the
children the law of Yahweh as well as the explanations for the various
observances and rituals (Deut 6:1-9, 20-25; etc.). In this way the "faith of the
fathers" was preserved from one generation to the next (Ps 78).
It is this didactic function of the parents which gains emphasis in
the book of Proverbs, especially in chapters 1-9, with the recurring
instructional address yniB;.18 One of the emphases in Proverbs is for the
children to observe or pay attention to the instruction of the parents. Those
who reject their parents' teaching are sometimes branded fools who bring
sorrow and pain to parents. These proverbs will be discussed below.
2. Roles of Individuals
The discussion here will not attempt to go beyond details
necessary to give sufficient background for the main study
a. Father
In ancient
the father. He possessed a great deal of authority over the lives of his sons
18 See 1:8, 10, 15; 2:1; 3:1, 11, 21; 4:10, 20; 5:1; 6:1, 3; etc. The plural
MyniBA occurs in 4:1; 5:7; 7:24; etc.
132
and daughters. He could sell a daughter into slavery (Exod 2:1:7), have a
son stoned to death if he attempted to lead people away from the worship of
Yahweh (Deut 13:6-10) or insisted on acting rebelliously as a drunkard or
glutton (Deut 21:18-21). The father could also take away the birthright of the
firstborn (Gen 35:22; 49:4; 1 Chr 5:1) although favoritism was prohibited
(Deut 21:15-17). However, this does not mean the father's power and
authority was unlimited and absolute, and he was not a despot.19 The
power of life and death over family members shows that the security and
stability of the family as a whole was valued more highly than one of its
members, especially if that member's behavior seriously threatened the
substance of the family. For example, rebellious and irresponsible behavior
on the part of a son showed that he was incapable of being entrusted with
his inheritance.20
Fathers also had the responsibility to love, care for and protect their
children (Deut 1:31; Ps 103:13; cf. Job 1:5; Jer 47:3; Hos 11:1-3). Other
responsibilities included ,training and education (Deut 4:9; 6:7; Prov 1:8;
22:6) as well as discipline (Prov 13:24; 19:18; 23:13-14).
b. Mother
The mother's primary role revolved around child-
birth and nurturing the children. Motherhood was considered honorable
and desirable. Those women who were unable to bear children were often
portrayed in pain over it (1 Sam 1:4-11; cf. Ps 113:9; Isa 54:1).
19 Victor H. Matthews and Don C. Benjamin, Social World of Ancient
20 Wright, "Family," 767.
133
Biblical society was clearly male-centered and families were patri-
archal.21 However, the Bible itself grants women much more access to the
administrative, judicial and economic systems than many of today's
generalizations about women and the Bible acknowledge.22
The mother's authority in the household was generally significant in
the areas of decision-making and she was often the one who took the initia-
tive in directing the affairs of the family. For example, Sarah demanded
that Hagar be expelled from camp despite Abraham's misgivings (Gen
21:10); Rebekah arranged for the blessing to be conferred on Jacob rather
than Esau (Gen 27:5-17); Abigail interceded on behalf of her household (1
Sam 25:14-35) and Bathsheba intervened on behalf of Solomon (1 Kgs 1:11-
31).23
In Proverbs the father is primarily the parent responsible for
instructing children, but mothers are included on occasion (cf. 1:8; 6:20;
30:17; 31:1 where mother occurs alone).
In her status as a mother she was to be obeyed and regarded with
honor, just as a father would be (Exod 20:12//Deut 5:16; Lev 19:3). These
21 A patriarchy has two distinguishing features. Wives go to live in
their husband's households and the heir of the household must be a
natural or adopted son of the father, see Matthews and Benjamin, Social
World, 23.
22 Matthews and Benjamin, Social World, 22.
23 See C. J. Vos, "Mother," ISBE., vol. 3 (1986), 427. For a discussion
of the equal role of women in authority over the household see Claudia V.
Camp, Wisdom and the Feminine in the Book of Proverbs (
Almond, 1985), 79-90. Another projection of the normal role of the mother
in the home is the positive image of wisdom as hostess in Prov 9, cf. Prov 31.
134
passages, part of the Ten Commandments and the Holiness Code respec-
tively, use different terminology and word order to set forth the guidelines
on treatment of parents. A comparison of the texts shows this clearly:
Exod 20:12//Deut 5:16 j~m,.xi-tx,v; j~ybixA-tx, dBeKa
Lev 19:2 UxrAyTi vybixAv; Om.xi wyxi
The order of the wording in Lev 19:2 is unusual in that the direct object is
placed between the subject and the verb. Several ancient versions (includ-
ing LXX, Syriac, and Vulgate) invert the order of the text so that "father"
appears before "mother," possibly to conform to other similar texts where
father is listed first.24 The word order may also be significant in that
mother is placed first to show that she is not considered a secondary
authority in the home or due a lesser amount of respect than the father.
The use of the root xry "to fear" is also unusual, since it is found most often
with God as the object. In this commandment, "fear" refers to a child's
acknowledgment of parental authority,25 since a society without police,
probation officers, or a professional court system depended more on disci-
pline within the family than on authority outside the family structure.
The issue of treatment of parents is the subject of many proverbs,
some of which will be discussed below.
24 See John E. Hartley, Leviticus, WBC vol. 4 (Dallas: Word, 1992),
304. This reversal of terms is also true of Lev 21:2 and Ezek 16:45.
25 Hartley, Leviticus, 312-313.
135
c. Children
In ancient
mark of divine favor and blessing, greatly to be desired (Gen 15:2; 30:1; 1
Sam 1:11, 20; Ps 127:3-5). The birth of a male child was met with a more
positive response because it marked an additional future worker to support
the bx-tyBe and another defender of the hHAPAw;mi. It also helped insure that
the family name would be kept alive.
As indicated above, parents had God-given authority over their
children, as signified by references to the rod, Fb,we (Prov 13:24; 22:15; 23:13-
14; 29:15), the same word translated "scepter" in Gen 49:10; Num 24:17; Ps
45:6; etc., a symbol of authority, and identical to one of the words for "tribe."
Children were expected to honor and respect their parents, who in
turn were required to provide for and protect them. Education and training
were also part of the parental duties. Many of the proverbs which refer to
these issues will be part of the study below.
The OT speaks of the grief parents experienced over the loss of a child
showing that the love between parents and children went beyond that of
their status as the father's legal property, since the OT places a great deal
more emphasis on the father's responsibility and feelings for his children
than on his rights over them. There are many examples of this: Jacob
mourning over the perceived death of Joseph (Gen 37:34); David's earnest
prayer for the child of Bathsheba (2 Sam 12:15-17, 22-24); his grief over the
deaths of Amnon and Absalom (2 Sam 13:30-38; 18:33); and Job's grief over
the loss of his children (Job 1:20-21). But it went beyond grief. There are
136
also narratives which show the lack of parental guidance or rebellious
behavior by children as is seen in the stories of David's children, Eli's sons
and Samuel's sons. There is also the unusual story of the two women who
come to Solomon arguing over the possession of a baby, the real mother
eventually choosing to give up her rights to the child for the sake of its life.
The most common picture of the parent-child relationship in the OT con-
tains little or no emphasis on legal status. The few texts which treat
children this way gain prominence in the scholarly literature but they are
far outweighed by other texts which show human love, care or other family
feelings and conflicts. The issue of legal status is rarely raised.
There are also passages which express God's sorrow or consterna-
tion over
of father-son26 or husband-wife.27 This shows that the covenant relation-
ship, though partly modeled on the treaties used in international politics,
also drew on models with more personal overtones.
B. The Family as a Setting for Wisdom
Under this heading two basic issues will be addressed. First,
the origin of family or clan wisdom will be discussed, with its implications
of parents as teachers and how this applies to the book of Proverbs. In other
words, is the expression "my son(s)" literal or figurative? Then, second, the
purpose of family or clan wisdom will be examined, where it will be shown
26 Deut 32:18-20; Hos 11; Is 1:2-3 (cf. 64:7[8]); Jer 3:4„ 19-20 (cf. 31:18-
20); Ps 103:7-18. The parental figure is lacking in Ps 78:40-41 but emotive
terms are present.
27 Hos 1-3; Jer 2:31-32; 3:1, 4 (Jer 3 uses the images of child and wife);
31:32; etc.
137
that there were proverbs directed at parents as well as children. The point
here will be to show that the wisdom of Proverbs had young people as one of
its primary audiences, but more mature adults were not excluded.
1. The Origin of Family Wisdom
Discussions on the sources of proverbs commonly desig-
nate three basic points of origin: (1) clan or family, (2) court and (3)
school.28 The oldest of these is seen as family, clan or folk wisdom.
Since our knowledge of formal education in ancient
sparse we can only draw implications for the existence of educational
institutions from the large numbers of government officials needed to run
the machinery of the monarchy, basing this inference on analogies from
surrounding countries where academies were known to have existed.29
This was the predominant view for several years, and it was claimed by its
adherents that analogies could be drawn from the more civilized cultures of
28 See e. g., D. A. Hubbard, "Proverb," ISBE, vol. 3 (1986), 1614-1015;
James L. Crenshaw, Old Testament Wisdom: An Introduction (
John Knox, 1981), 56-57; and R. E. Clements, Wisdom in Theology (Grand
Rapids: Eerdmans, 1992), 22-24.
29 This view was championed by G. von Rad, "Der Anfang der
Geschichtsschreibung im alten
(1944): 1-42; translated as "The Beginnings of Historical Writing in Ancient
& Boyd, 1966), 166-204. For Sumerian scholastic institutions see S. N.
Kramer, History Begins at
Pennsylvania Press, 1981), 3-9; J. J. A. van Dijk, La sagesse sumero
accadienne (Leiden: Brill, 1953), 21-27; for Assyrian and Babylonian educa-
tion see B. Meissner, Babylonien and Assyrien II (
ters Universitatsbuchhandlung, 1925), 324-330.
138
corners on this scene but good imitators. As a rising political power,
developed a complex administration manned by civil servants or court
scribes who maintained close contact with their international opposite
numbers. A scribal class from the Canaanite cities had been absorbed into
the service of the government in the early Israelite monarchy, thus
Proverbs was essentially "school wisdom," being a product of the cultural
revolution or a "Solomonic Enlightenment" which marked a sharp break
from the ancient patriarchal code of living.30
There are many references to kings in chapters 10-29. The instruc-
tional addresses and the references to the royal court in Proverbs could be
present in order to show that the king was expected to be an exemplary
father, first to the whole family but also to all people. The hierarchy of
fatherhood would be as follows:
30 Von Rad, "Historical Writing," 204. For a critique of von Rad's
position see R. N. Whybray, "Wisdom Literature in the Reigns of David and
Solomon," in Studies in the Period of David and Solomon and Other Essays,
ed. T. Ishida (Winona Lake: Eisenbrauns, 1982), 13-26.
139
God as father
(especially of the king)
|
King as father
/ \
/ \
His family His people
|
Human father
|
His family
But this does not necessarily show that these sayings originated in the royal
court.
The assumption that Egyptian wisdom literature was the work of
scribes attached to the royal court is not altogether accurate. The scribal
profession was not confined to government service. It was widespread
throughout the country and essential to the efficient conduct of economic
and business affairs. Early Egyptian instructions claimed to have been
written by court officials (or even by the king), but many were not. From the
standing. One of these is Amenemope, whose author was of middle or
lower rank on the social and professional scale.31 A similar observation
can be made regarding
31 Hellmut Brunner, Altagyptische Weisheit: Lehren fur das Leben
(Zurich: Artemis Verlag, 1988), 62-75, 236-237.
140
guilds of scribes based in the large temples, which essentially functioned as
cultural centers.32 But three recent essays on sages in the ancient world
make no mention of the writing of wisdom books, although their roles as
statesmen and royal advisors are emphasized.33
Stuart Weeks has also called into question the notion of proverbs
being composed by and for the royal court.34 His conclusions are based on
the suspect nature of the superscriptions in Proverbs, the small number of
proverbs associated with the royal court and the varieties of opinions
expressed regarding the king.35 Here he follows the studies of Golka,
stating that the proverbs which make reference to the king and court do not
necessarily originate there. In 1983 Golka took the position that the lack of
references to schools in the OT was sufficient proof for their non-existence,
thus the whole hypothesis of the existence of schools was a figment of
scholarly imaginaition.36 Golka's studies are based on a comparison of
proverbs from
proverbs" from
Whether critical or sympathetic to the king or the court they were the views
of the common individual who observes but is not associated with the
32 W G. Lambert, BWL, 8, 13-14.
33 R. J. Williams, "The Functions of the Sage in the Egyptian Royal
Court," in The Sage in
and L. G. Perdue (Winona Lake: Eisenbrauns, 1990), 95-98; see also in the
same volume R. F. G. Sweet, "The Sage in Mesopotamian Palaces and
Royal Courts," 99-107; and Loren R. Mack-Fisher, "The Scribe (and Sage) in
the
34 Stuart Weeks, Early Israelite Wisdom (Oxford: Clarendon, 1994).
35 Weeks, Wisdom, 41-48.
36 F. W. Golka, "Die israelitische Weisheitsschule oder ‘des Kaisers
neue Kleider,'" VT 33 (1983): 257-271.
141
court.37 Some have criticized Golka's views, saying that many of his so-
called parallels are dubious.38 It can be questioned whether an African
proverb, however close, is evidence of the origin of an Israelite folk saying.
Also, the communities from which the parallels were taken are not pre-
literate, thus there is not a good social parallel. A further complication is
the fact that if the parallel is too close there may be Biblical influence,
which is entirely possible in modern African traditions.
Another perspective on the scarcity of direct references to schools in
ancient
the need to mention what was obvious to all.39 The recovery of written
exercises may be due to the accidents of archaeology and the highly perish-
able nature of papyrus and leather, thus the materials these exercises were
written on have never been found.40 However, one can also point to the
relatively few explicit references to schools in
learning by the scribes of
37 F. W. Golka, "Die Konigs- and Hofspruche und der Unsprung der
israelitischen Weisheit," VT 36 (1986): 13-36.
38 M. V. Fox, "The Social Location of the Book of Proverbs," in Texts.
(Winona Lake: Eisenbrauns, 1996), 234-235.
39 Andre Lemaire, "The Sage in School and
(Winona Lake: Eisenbrauns, 1990), 171. For an evaluation of Lemaire's
arguments see G. I. Davies, "Were There Schools in Ancient
Wisdom in Ancient
Williamson (Cambridge: Cambridge University Press, 1995), 199-211.
40 Unless the
"exercises."
142
not necessarily to be viewed so negatively.41 Both in
the best evidence for scribal education is its literary fruit and the existence
of a complex government bureaucracy.42 In a comparison of Proverbs and
Egyptian wisdom materials Nili Shupak has shown that the vocabulary of
the sages in the OT has semantic equivalents in terms normally associated
with schools in
were inspired by Egyptian models, and that the book of Proverbs provided
some of the learning material in these schools.43
Thus the debate goes on, and the problem is too complex to solve here.
It is clear that solving the problem of schools in ancient
do with how "school" is defined. While most of the evidence for formal
classroom instruction in the scribal art is the existing literature and the
testimonies of the Hebrew Bible to the government bureaucracies of the
monarchy, this does not exclude the possibility of simple classes in literacy
being carried out within the individual families. Thus far no theory of
education or training has been able to account for the existing materials
and we are left with the conclusion, unsatisfying as it may be, that there
were various ways in which education took place in ancient Israel.44
41 M. V. Fox, "Social Location," 229, points out that there is no direct
evidence for schools in postexilic
one would claim that he invented them.
42 E. W. Heaton, Solomon's New Men (New York: Pica, 1975), 108.
Cf. also Weeks, Wisdom, 132.
43 Nili Shupak, "The ‘Sitz im Leben' of the Book of Proverbs in the
Light of a Comparison of Biblical and Egyptian Wisdom Literature," RB 94
(1987): 104, 117; affirmed by Fox, "Social Location," 229, n. 7.
44 See the assessment of J. L. Crenshaw, "Education in Ancient
143
In contrast to the paucity of evidence for court wisdom, folk (clan or
popular) wisdom can be found quoted in both narrative and prophetic
literature, as well as in the wisdom corpus. This list would be very lengthy
if one was made.45
Though none of the sayings outside of Proverbs has bearing on a
specific family or clan matter it seems a point of assumption that these
sayings can be classified as folk or family wisdom.46 Yet when the discus-
sion turns to sayings that are specifically family oriented, the examples are
rare outside the book of Proverbs.47 Equating oral proverbs with tribal or
clan law was a position developed by J.-P. Audet,48 H. W. Wolff,49 and E.
Gerstenberger,50 who saw essentially that the origin of Israelite wisdom
literature was not in generalized popular proverbs but in a pre-literary and
pre-urban oral instruction developed in a tribal society, with the authority of
45 See Carol R. Fontaine, Traditional Sayings in the Old Testament
(Sheffield: Almond, 1982).
46 Note the statement of C. R. Fontaine in her essay "The Sage in
Family and Tribe," in The Sage in
J. G. Gammie and L. G. Perdue (Winona Lake: Eisenbrauns, 1990), 155:
"...used by persons in tribal leadership..."
47 See the discussions of Hubbard, "Proverb," 1014;
dom and Theology, 123-150; Fontaine, "Sage," 158-163.
48 "Origines comparees de la double tradition de la loi et de la sagesse
dans le proche-orient ancien," in Proceedings of the International Congress
of Orientalists,
49 Amos' geistige Heimet, WMANT 18 (Neukirchen-Vluyn: Neu-
kirchener Verlag, 1964).
50 Wesen and Herkunft des "apodiktischen Rechts", WMANT 20
(Neukirchen-Vluyn: Neukirchener Verlag, 1965). His ideas had already
been expressed in his earlier article "The Woe-Oracles of the Prophets," JBL
81 (1962): 249-263.
144
patriarchal fathers or tribal leaders, based on the accumulated experience
of the past and having something of the force of law. The position was held
that wisdom and law had a common origin as regulators of the mores of
society.51
Family wisdom was designed to train the young in clan mores and
practices, work ethics, respect for authority and acceptable behavior.52
Parents, especially in the early years of a child's life, were the primary
teachers and fulfilled that role for as long as needed, whether this was until
the children could be trained in a more formal setting, such as a school (by
whatever definition is accepted); or until they were old enough to assume
family responsibilities of their own. However, the honoring of parents was
a lifelong obligation. The fifth commandment, "honor your father and your
mother," is never outgrown.
a. Parents as Teachers
Though this has been discussed earlier it bears
mention once again to emphasize the importance of this role in ancient
Proverbs.
Outside of the book of Proverbs one of the most important texts for
teaching children is Deut 6, much of which was taken literally in the
ancient practice of Hebrew religion, especially the commands in vv. 8-9.
The questions of children that may arise in the future are addressed in vv.
51 For discussion and a short list of those in disagreement see R. N.
Whybray, The Book of Proverbs: A Survey of Modern Study (
1995), 26-29.
52 Hubbard, "Proverb," 1014.
145
20-21 and it is significant that this instruction stands as the centerpiece of
the literary structure of Deut 6:4-7:11.53 The placement of the command to
"teach your children" shows the importance of this idea to the structure of
this section of Deuteronomy. Events recorded in the book of Exodus are
specifically referred to in Deut 6:20ff. and encouragements to teach children
are also found in that book, see Exod 10:2; 12:26-27; 13:8, 14.
Another text which places primary importance on the instruction of
children is Ps 78, which is often tied to wisdom literature because of the use
of lwAmA and tOdyHi in v. 2, cf. Prov 1:6. Even though the psalm has often been
classified as an historical psalm, a "didactic accent" can be detected
throughout.54 The lengthy introduction of Ps 78 forms a setting for the
psalm in which vv. 4-6 emphasize the importance of teaching children the
lessons learned from past mistakes so future generations will not repeat
them. It is interesting to note that we see references to God's anger and
grief over
humans are not the only ones who suffer pain innocently, or due to the
actions of others.55
53 Duane L. Christensen, Deuteronomy 1-11, WBC vol. 6a (
Word, 1991), 138. Deut 4:9 also has an injunction to teach children but it is
not the focus of the literary structure of Deut 4, see Christensen's outline
and discussion, 71-73.
54 H.-J. Kraus, Psalms 60-150: A Commentary, tr. H. C. Oswald
(Minneapolis: Augsburg, 1989), 122. Kraus observes that the content of the
psalm designates it as an historical psalm, yet it has an introduction (vv. 1-
2) which announces a wisdom poem, and in v. 4 the reference to Yahweh's
great salvific deeds is similar to a hymnic introit.
55 Cf. Num 14:22 and Is 63:7-10. For a detailed analysis of this
phenomenon see T. E. Fretheim, The Suffering of God: An Old Testament
146
The book of Joel begins similarly, with a call to "tell it to your
children" (1:2-3) regarding the lessons learned, although this text cannot be
seen as a definitive statement regarding educational practices in
The use of "elders" and "all who live in the land" may be a hendiadys for
saying "everyone" rather than a specific setting for education by the elders.
So both parents were charged with the upbringing, care and training
of children, although in many texts the father seems to be the one given the
larger share of the responsibility.
b. "My Son(s)"--Literal or Figurative?
An important question related to the issue of
family wisdom and the interpretation of Proverbs is that of the use of the
instructional address "my son(s)." ANE sources provide us with texts in
which the teacher was referred to as "father" while the student was
addressed as "(my) son."56
This particular address is lacking in Egyptian instructions except in
P. inv. Sorbonne 1260, line 7, a late demotic work dating to about the third
century B.C.57
Amenemhet as a parallel since it does not introduce words of advice.58
Perspective (Philadelphia: Fortress, 1984).
56 Lemaire, "Sage in School and
Concept ‘Father' in the Wisdom Literature of the Ancient Near East," JNSL
5 (1977): 59. A brief list of examples can be found on 60-61.
57 John Day, "Foreign Semitic Influence on the Wisdom of
Wisdom in Ancient
Williamson (Cambridge: Cambridge University Press, 1995), 65.
58 Day, "Foreign Semitic Influence," 65, n. 36; cf. Weeks, Wisdom, 15.
For the text of Amenemhet see ANET, 419.
147
However, in my estimation, the location of the expression near the end of
the document seems to imply its application to the entire work, hence Day's
criticism is somewhat weakened. The late date of this document may make
this work of dubious value as a comparison to Israelite literature if the
early dates for Proverbs are accepted.
Murphy takes this address (specifically Prov 1:8) as denoting the
reader of the book of Proverbs, thus placing the instruction tied to parents
as a metaphor for wisdom teachers.59 This would have the effect of
making the book of Proverbs a book of instruction used in a formal educa-
tional setting. Some do not see the necessity of requiring a school setting
due to the address, regardless of whether it is singular or plural, and place
the instructional Sitz im Leben in the home rather than a school.60
The plural address does not exclude parental training since there
may be more than one child in a family and the remembrance expressed in
4:3, for example, seems to have a family setting in view. Murphy's position
would be easier to accept if it were not for the occurrence of "mother." The
teacher-pupil relationship was often modeled on the father-son relation-
ship but the lack of reference to formal training in ancient
tion to the use of "mother" seems to make it more difficult to hold to an
59 R. E. Murphy, The Tree of Life (New York: Doubleday & Co., 1990),
16. It might be better to include "listener" in this sentence since the
audience may not always have possessed sufficient literacy skills to read
the material.
60 See R. N. Whybray, Proverbs, NCBC (
1994), 37, 76; Duane A. Garrett, Proverbs, Ecclesiastes. Song of Songs, NAC
vol. 14 (Nashville: Broadman, 1993), 87; William L. McKane, Proverbs: A
New Approach, OTL (Philadelphia: Westminster, 1970), 303.
148
academy setting for the proverbs. This would include both the royal school
and the community school. Again, these questions of the existence of
schools are difficult to answer due to the lack of evidence. To what extent
there were community schools is virtually impossible to say. If Lemaire's
evidence is accepted as valid, then the most we can draw from this is
rudimentary training in literacy, since his evidence seems to consist
primarily of crude alphabet exercises. It is difficult to postulate a highly
trained, literate society from the hard evidence. As Whybray observes, it is
a far cry from writing the alphabet to reading and writing advanced
literary wisdom texts such as the book of Proverbs.61
Because of this lack of evidence, the best we can say is that the book of
Proverbs seems to hold to a family setting for education and training. Thus
I would take the occurrences of family terminology such as "mother,"
"father" and "son(s)" literally, at least in their original formulation. There
may have been a time and place when these terms, especially "father" and
"(my) son," were used metaphorically for the teacher-pupil relationship in
an instructional setting but we are at a loss to know the specifics of the
location(s) or the date(s) for these uses.
2. The Purpose of Family Wisdom
As mentioned above, family wisdom functioned pri-
marily to reinforce roles which various members of a family, clan or com-
munity were encouraged to play. As might be expected, there were
guidelines given to parents and children both.
61 Whybray, Survey, 25.
149
a. Proverbs Directed Toward Children
There are a great many of these clue to the
necessity of teaching children how to carry out tasks involved in everyday
living and relating to other people at an individual level and community
level. In fact, virtually all of Solomon A62 could be said to be directed
toward children due to the ubiquitous "my son(s)." However, this might be
too generalized, and the word "children" may leave an impression that is
not completely accurate. The presence of so many warnings about sexual
conduct, highway robbery (1:10-19), the firstfruit offering (3:9), relationships
with the community (3:28ff.), etc., probably removes this material from the
normal sphere of "children" and makes the target audience teenagers at
the youngest, and covering a broader range of age than is usually
associated with a "child." While this material seems to find its setting in
parental instruction, the possibilities must be left open that training in a
formalized sense made use of this material as well. The date and editorial
process in relation to it is too vast and complex a topic to address here.
In Solomon B there are several sayings addressed to sons or dealing
with issues which assume this context. Many will be part of the exegetical
section below because they deal specifically with parental suffering. There
are four proverbs which are addressed to offspring, two of which are
concerned with discipline (13:1; 19:27), one which encourages good behavior
in order to avoid forfeiting the inheritance (11:29) and another proverb
which tells a child (rfana) he can be identified by his actions (20:11).
62 I am using the terms Solomon A to refer to chapters 1-9, Solomon
B for 10:1-22:16, and Solomon C for chapters 25-29.
150
In the Sayings of the Wise (22:17-24:22) there are three longer
instructions all addressed to "my son:" 23:15-28; 24:1344; 24:21-22. Even
though most scholars see parallels between Amenemope and this section
of Proverbs there are no direct links with the passages which refer to
parents or children.63 This is not surprising when the setting of
Amenemope reflects the education of an official rather than education
taking place specifically in the home.64
In Solomon C there are two proverbs which will be specifically
discussed below due to their reference to parental suffering or abuse of
parents by a child. There are also two others which refer to the parent-
child relationship without reference to suffering. One is 27:11, which
encourages wisdom on the part of the son so the father can be joyful
regarding the answer he gives to any possible detractor. This proverb is
unusual due to its first person perspective. Then there is a saying in 29:3
which is similar in message to 27:11 in its first line and the second line
warns against squandering wealth on prostitutes, a warning similar to
those found in Solomon A.
In the last two collections, the Sayings of Agur (30:1-33) and the
Sayings of King Lemuel (31:1-9, or 1-31 if the acrostic on the noble wife is
included), there are no proverbs addressed to children.
b. Proverbs Directed Toward Parents
As might be expected under this category there is
63 McKane, Proverbs, 377, 385; Whybray, Proverbs, 323; Garrett, Pro-
verbs, Ecclesiastes, 193.
64 See McKane, Proverbs, 105-108.
151
a strong emphasis on the importance of discipline. Four of the eight
proverbs in Solomon B addressed to parents make reference to discipline.
The word rsAUm is found in 13:24 and 22:15; rse.ya in 19:18; and training, j`noHE,
in 22:6. In every case the priority seems to be actions which are ultimately
best for the child. Rather than portraying the child as property, Proverbs
places primary importance on the responsibility of parents to ensure the
child's eventual assumption of appropriate roles within the bxA-tyBe and the
community.
Of the remaining four proverbs, two contain an element of providing
care and security for children (13:22; 14:26), while 15:27 is essentially the
flip side of the coin, telling of the problems a greedy person might bring
upon his house. Then 17:6 comments on the reciprocal value which
members of the family should place on each other.
The only other place where parents are addressed in Proverbs is
found in the Sayings of the Wise. In 23:13-14 parents are encouraged to
discipline a child (rfana), harking back to similar ideas found in 13:24; 19:18;
22:15. The admonitions in 23:13-14 contain some striking parallels to
Ahiqar 81-82:
Prov 23:13-14: :tUmyA xlo Fb,we.ba Un.K,ta-yKi rsAUm rfana.mi fnam;Ti-lxa
:lyc.iTa lOxw;.mi Owp;nav; Un.K,Ta Fb,we.Ba hTAxa
152
Ahiqar 81-82: Nh rFh Nm jrb jwHht lx
yh]nlcnht lhkt xl Vl
[xtwxb Nm
yrb jnxHmx Nh
tvmt xl
jbbl lfvqbwx Nhv
[hyHt xl]
Dependence one way or the other is not possible to determine. It is apparent
that these two sayings are parallel, due to the injunctions of "spare not" and
"if I beat you, you will not die," though the Biblical text is addressed to the
father rather than the son. There is also a similar use of the root lcn.
Parental discipline is a common theme in ANE wisdom texts, and the lack
of evidence to show obvious signs of dependence one way or the other leaves
us with the conclusion that there was a common tradition lying behind
both.65
To summarize, it is evident that the book of Proverbs, while placing a
great deal of importance on the instruction, training and discipline of
children, does not lack admonitions to parents on the importance of the
care and protection of their children. Any study which fails to incorporate
these ideas and relegates children to the status of property falls short of a
balanced treatment of the subject.
We must also mention the oft-claimed statement that Proverbs is a
book directed at young people. In noticing the number of proverbs aimed at
65 See James M. Lindenberger, The Aramaic Proverbs of Ahiqar
(Baltimore: Johns Hopkins University Press, 1983), 49-52, esp. 50. Cf. also
Murphy, Tree of Life, 159.
153
parents we must also acknowledge the broader range of age groups in-
cluded in the audience. The book itself does not set limits on the readership
(or listeners) to exclude those who may no longer be considered "young."
Proverbs addressing an older, more mature audience may not be great in
number but they are in evidence.
II. Analysis of Individual Proverbs
In this part of the study attention will be focused on the various
individual proverbs which refer to parental suffering. There are two broad
categories: (1) the damage caused by fools and (2) the pain due to mocking,
scorning, shame, cursing, etc.
A. Parents of Fools
Every proverb which refers to the fool causing pain to parents
has been form-critically classified as a "saying." There are no admonitions,
comparisons, numerical sayings or other forms. In terms of their
appearance in the various collections all of these sayings are located in
Solomon B: 10:1; 15:5, 20; 17:21, 25; 19:13.
In this category there are three Hebrew words behind the translation
"fool:" lysiK;, lbAnA and lyvix<. The first of the three occurs in five of the
sayings, with lbAnA used as a synonym in 17:21, thus these terms are seen to
have some degree of overlap. Briefly, the lysiK;, based on the derivation of its
root form, seems to mean "one who is dull, obstinate."66 The word occurs
66 Derek Kidner, The Proverbs: An Introduction and Commentary,
TOTC (Downers Grove: InterVarsity, 1964), 40. See also J. Schupphaus,
154
only in the wisdom literature--49 times in Proverbs, 18 times in Qoheleth
and 3 times in Psalms.67 This makes lysiK; a very important term in the
wisdom corpus, occurring frequently in contrast to the wise person. The
word does not refer to mental deficiency but to a chosen outlook.68
The second term, lbAnA occurs only three times in Proverbs (17:7, 21;
30:22; the verb occurs in 30:32). The main characteristics of this type of
person are an evil character, immoral, closed-minded, insensible and
impious.69
The final term, lyvix< is found more frequently than lbAnA in Proverbs
(19 times) but not as often as lysiK;, unless one includes the occurrences of
tl,U,xi "foolishness" (22 times). It is of uncertain etymology, but frequently
stands in contrast to MkAHA, rwAyA or lk,s,.70 There is a tendency in Solomon B
and Solomon C to connect this word with unfruitful speech, although its
occurrence in connection with parental suffering (15:5) is not one of
them.71
Poetically, three of the six proverbs which address parental suffering
"lsk ksl," TWAT, vol. 4 (1984), 278: "Die Belege von ksl legen trotz
semasiologischer Unterschiede die Annahme einer Wurzel mit der
Grundbedeutung ‘dick, fett, schwerfallig' nahe, von der auch die at.lichen
abgeleitet werden konnen."
67 See Schupphaus, "lsk ksl," 280 for a more detailed breakdown.
68 Kidner, Proverbs, 40.
69 See J. Marbock, "lbAnA nabal," TWAT, vol. 5 (1986), 173-185. Both
lbAnA and its feminine form are more common in prophetic literature. HAL,
vol. 3 (1983), 626-627 defines it as "trad. toricht (intellektuell u. moralisch)"
and "(sozial) wertlos, gottlos."
70 H. Cazelles, "lyvix< 'evil," TWAT, vol. 1 (1973), 148.
71 lyvix< in Prov 10:8, 14, 21; 12:16; 14:3, 9; 17:28; 20:3; 24:7; 29:9; tl,U,xi
in 12:23; 13:16; 15:2, 14; 24:9; see Cazelles, "lyvix< 'evil," 149.
155
(10:1; 15:5; 15:20) are antithetical, two others are synonymous (17:21, 25) and
the last is synthetic (19:13). A more detailed discussion of their individual
structure will be found when each is addressed.
1. 10:1(lysiK;)
This proverb occupies the first place in Solomon B, a key
place in the collection. It is probably no coincidence that it contains a
heading similar to that of 1:1, though it is lacking in both the Greek and
Syriac versions, but without serious consequences.72
The comment on the wise son serves to show that the basic audience
is similar to that of Solomon A even though the literary format is different.
This assumes, of course, that references to parents in Solomon A are not
metaphorical references to wisdom teachers.73 However, there is no
definitive way to exclude either the possibility of parental instruction or that
of the wisdom teachers, as indicated by Arndt Meinhold:
Wahrscheinlich steht dieser Spruch nicht zufallig am Anfang de
Hauptsammlung B. Die Eltern, von denen in 1-9 mehrmals die Rede
ist, haben den ersten und grundsatzlichen Teil der Erziehung ihres
Sohnes geliestet (vgl. 1,8; 4,3f.; 6,20f.). Danach trat der Weisheits-
lehrer an die Stelle der Eltern. Der Text gibt nicht genau zu
erkennen, welcher Zeitpunkt hier in Auge gefalsst ist.74
72 According to O. Ploger, Spruche Salomos, BKAT 17 (Neukirchen-
Vluyn: Neukirchener Verlag, 1984), 121.
73 For this view see Whybray, Proverbs, 149, who says the instruc-
tions of chapters 1-9 originated in a primarily educational setting, seeming
to imply a formal setting rather than the home.
74 Arndt Meinhold, Die Spruche, 2 Teile (
Verlag, 1991), 1.165.
156
The antithetical parallelism of this saying is matched exactly. For every
element in the first line, the second has a corresponding term of contrast.
This functions to place at the outset of the collection the main message to
children, the value of wisdom and the damage caused by foolishness. This
is simply a further outworking of the basic polarity of the book as a whole as
reflected in the theme in 1:7.
Some scholars place this saying at the head of a smaller collection
which runs through 10:5.75 If this is the case then the contrasts of "wise
son/foolish son" (10:1) and "wise son/disgraceful son" (10:5) form an
inclusio for a unit which contains elements of agricultural life, showing
the social setting of the unit.76 The structure of the poem would be:
A 10:1 :Om.xi tgaUT lysiK; NbeU bxA-Hma.Way;
B 10:2 :bv,mA.mi lyci.Ta hqAdAc;U fwar, tOrc;Ox UlyfiOy-xlo
C 10:3 :JDoh;y, MyfiwAr; tUahav; qyDica wp,n, hvAhy; byfir;y-xlo
B 10:4 :rywifETa MyciUrHA dyav; hyA.mir;-Jka hW,fo wxrA
A' 10:5 :wybime NBe ryciqABa MDAr;ni lyKiW;ma nBe CyqaBa rgexo
All of these sayings can be classified as antithetic parallelism, even though
10:5 lacks the characteristic v;.
In the A elements of this poem there is a parallel between MkAHA NBe
(10:la) and LyKiW;ma NBe (10:5a). There is also parallelism between lysiK; NBe
75 Garrett, Proverbs. Ecclesiastes, 117; Meinhold, Die Spruche, 1.165.
76 Whybray, Proverbs, 157.
157
(10:lb) and wybime NBe (10:5b).
The B elements parallel the idea of rwar, tOrc;Ox (10:2a) with wxrA
(10:4a), as well as hqAdAc; (10:2b) and MyciUrHA dya (10:4b). There is also
chiasmus present in the structure of 10:4, contrasting diligent hands with
lazy hands.
Since it stands in the middle of the poem, the C element (10:3) is the
centerpiece. It makes a chiastic contrast between the righteous
linking it to 10:2) and the wicked (MyfiwAr;), one of the dominant polarities in
the book of Proverbs. There is also the association of "going hungry" and
"craving" in 10:3, which are possible results of laziness and sleeping in
harvest in the following sayings. It is also an important element of the
poem because it contains a reference to the divine name. This places the
entire series of sayings in a Yahwistic context and provides a theological
setting for each of the sayings individually and as part of a poem.
Many of the elements found in 1:8-19, the first extended instruction in
Solomon A, are also found here in the first smaller collection in Solomon B.
Briefly, to list two, there is the value of work (10:4-5; implied in 1:8-19), and
the comment on the questionable value of ill-gotten gain (10:2; 1:19).
Another important part of this small poem is the occurrence of the
shameful son (wybime NBe) in 10:5. Although it is found as a comparison to the
foolish son and may be best understood as part of that comparison, I will
discuss the aspects of shame in the section below which specifically
addresses that issue.
158
2. 15:5 (lyvix< )
The decision to include this proverb in the present dis-
cussion on parental suffering rested on two factors. First was its location
in context where it seemed to be parallel to 15:20, which definitely has
reference to this subject, and second, the meaning of the root Cxn, which is
at the heart of the action in this saying:
:Mrif;ya tHakaOT rmewov; vybixA rsaUm Cxan;yi lyvix<
Regarding the first conclusion, Garrett77 contends that 15:1-16:8 comprise
two parallel collections, each of which begins with a word on patience ver-
sus the provocation of wrath (15:1, 18) and ends with bOF-sayings on
apparent versus real prosperity (15:16-17; 16:8). These two collections
contain a great deal of correspondence in content but not so much in
structure.78 McKane,79 Whybray,80 Meinhold,81 and Hubbard82 all tie
these two sayings together in their respective discussions as having similar
points, but do not argue for the larger parallel collections.
The second reason for including this proverb is the meaning and
uses of the root Cxn. When the semantic range of the root meaning behind
77 Proverbs, Ecclesiastes, 149-150.
78 See Garrett's chart in Proverbs. Ecclesiastes, 150, and 151, where
he comments on 15:5 and 15:20-22: "These two texts both draw together two
concepts, namely, the wise/foolish son who pleases/disgraces his parents
and the importance of heeding wise counsel."
79 Proverbs, 479.
80 Proverbs, 226.
81 Die Spruche, 1.250.
82 D. A. Hubbard, Proverbs (Dallas: Word, 1989), 256-257.
159
this word is examined it makes a strong statement. It refers to the action
or attitude whereby the former recipient of favorable disposition and/or
service is consciously viewed and/or treated with disdain.83 As parallel
terms it has sxm "to reject" (Jer 33:24); hrm "to rebel" (Ps 107:11); hbx "to be
disinclined toward obedience" (Prov 1:30); xnW "to hate" (Prov 5:12); etc. Due
to the strong negative implications of this word it is apparent that this is a
very serious matter since to reject or spurn a father's discipline is to reject
the father himself.
Discipline (rsAUm) and correction (tHakaOT) are paralleled in this saying
as is also true of 3:11; 5:12; 6:23; 10:17; 12:1; 13:18. The point of the proverb is
very similar to many of those in Solomon A where parental instruction is
strongly emphasized. The fool is identified as one who rejects parental
discipline, in keeping with other proverbs along this same line. Ultimately
the child who behaved this way was in danger of the punishment
prescribed in Deut 21:18-21.
3. 15:20 (lysiK;)
This saying is not far removed in its intent from 10:1 (see
above) or 17:21 (see below):
:Om.xi hz,OB MdAxA lysik;U bxA-HmaWay; MkAHA NBe
Here the opposite of the fool in 15:5, the wise son (MkAHA NBe) brings joy to the
83 L. J. Coppes, “CxanA“ (na'as), TWOT, 2.543. BDB (611) has it as
contempt, spurn."
160
father rather than despising the discipline offered. The prudent one (Mrif;ya)
in 15:5 receives or accepts correction (tHakaOT), which can be contrasted to
the "fool of a man"84 (MdAxA lysiK;) who despises (hz,
here as a word similar in meaning to Cxn, and an antonym of xry "to
respect" (13:13); NnH "to be kind" (14:21); among others.85 The term is often
applied to Yahweh or his word:
13:13 He who scorns (hzb) instruction will pay for it,
But he who respects (xry) a command will be rewarded.
14:2 He whose walk is upright fears (xry) the LORD,
But he whose ways are devious despises (hzb) him.
This root can also be found in a statement made by Yahweh regarding the
way people treat him and the actions of Yahweh in return:
1 Sam 2:30 Those who honor (dbk) me I will honor (dbk),
But those who despise (hzb) me will be disdained (llq).
Lying behind the proverb in 15:20 is the commandment to honor
parents (Exod 20:12//Deut 5:16; cf. Lev 19:2) and the correlating proverbs
which either encourage proper treatment of parents or condemn parental
84 For the genitive use of the noun, see Bruce K. Waltke and Michael
O'Connor, An Introduction to Biblical Hebrew Syntax (
Eisenbrauns, 1990), 153.
85 M. Gorg, "hzABA; bazah," TWAT, vol. 1 (1973), 582, who says the root
means something more than a mental intention. It seems clear there is a
social aspect to this term when the uses of it, especially in Proverbs, are
examined.
161
abuse. The citations above regarding the use of hzb in relation to Yahweh
show the contrast in terminology where both dbk and xry are used. This
also true of the respect due to parents, as was seen in Exod 20:12//Deut 5:1
Lev 19:2, where these same roots are used. Thus we see that the OT por-
trays the authority of Yahweh and parents to be deserving of the highest
respect, quite often using the same terms.
A child who refuses to give proper honor or respect to parents cause
the parents to suffer emotionally, and proverbs which refer to this will be
the focus of a following chapter.
4. 17:21(lysiK;, lbAnA); 17:25 (lysiK;)
There is no agreement over the structure, if any,
chapter seventeen. The most intricate and complex analysis is that of
Garrett, who sees the chapter as a series of loosely connected collections.
Whybray tends to downplay the structural aspect of the chapter, seeing on
16:33-17:3 and 17:21-25 as definable sections.87 Ploger, similar to Whybray
refers to the lack of order in chapter 17 as compared to the previous chapter
and has no mention of sections within the chapter.88 Meinhold, on the
other hand, divides the chapter into four sections: vv. 1-6, vv. 7-15, vv. 16-20
86 Proverbs. Ecclesiastes, 158-160, where he groups vv. 2-8 as a series
of random proverbs (17:1 is related to 16:19, 32), then the remainder of the
chapter is composed of "four conjoined collections" (159) based on thematic
parallels or catchwords (160): vv. 9-13, vv. 14-19, vv. 20-22, vv. 23-26. He adds
vv. 27-28 to 18:14 (163)..
87 Proverbs, 252-253, 260-261. He is certainly aware of verbal connect-
tions but apparently does not see this as an indication of editorial work in
quite the same way as Garrett.
88 Spruche Salomos, 200: "Im Vergleich zu Kap. 16 ist in Kap. 1
inhaltlich eine Ordnungslosigkeit der Aussagen besonders auffallend..."
162
vv. 21-28, with many catchwords and associations. The main theme of the
chapter is found in vv. 21-25, having to do with unsuccessful education.89
My approach will be to focus specifically on vv. 21 and 25:
:lbAnA ybixE HmaW;yi-xlo Ol hgAUtl; lysiK; dleyo v. 21
:OTd;laOyl; rm,m,U lysiK; NBe vybixAl; sfaKa v. 25
A notable feature of 17:21 is the almost exact parallel usage of its
words. This is true of the words translated in English as "fool," lysiK; and
lbAnA in the two cola of 17:21. Then dleyo in the first colon is paralleled with the
same as the construct ybixE in the second colon; and hgAUt in line one equates
with the negative HmaW;yi-xlo in line two. The poetic structure is in the classic
ABB'A' pattern:
A lysk dly
B Ol hgUtl
B' HmWy-xl
A' lbn ybx
The emotive terms hgAUt and HmaW;yi-xlo form the B elements of the proverb. Surrounding the core elements are terms identifying parents of fools in the
89 Die Spruche, 2.281: "Der Aufbau des Kapitale erschliesst sich am
besten vom seinem Ende her, denn in den inhaltlich gleichen Versen 21
and 25 tritt das Problem einer misslungenen Erziehung mit ihren
schmerzlichen Folgen fur die Eltern deutlich hervor." For further dis-
cussion of his view of the word associations and poetic structure see 293.
163
A elements, lysiK; dleyo and lbAnA ybixE. This proverb essentially says the same
thing in both lines, once stated by a positive assertion, then a contrasting
statement is made by means of a negation in the second line.
Similarly, 17:25 emphasizes the damage the fool's actions bring upon
his parents. The addition of the mother in 17:25 serves to highlight the
seriousness of the actions. This proverb is structured as a chiastic tricolon
in the
A vybxl sfk
B lysk Nb
A' vtdlOy rmmv
The outer elements are parallel in these types of structures, which consist
of two parallel thoughts separated by an isolated one.90 The pronominal
suffixes in the outer elements both make reference back to the inner
element which is sandwiched between.
Practically speaking, these two proverbs admit the possibility that no
amount of parental guidance can guarantee that a child will choose to go
the correct way in life. There are no condemnations of the parents here,
just the bare observations on the misery a wayward child can bring to
parents.
90 For other examples of this type of parallelism see Is 30:31; Am 1:3;
Nah 3:17; Ps 86:12; etc. For discussion of this see Wilfred G. E. Watson,
Classical Hebrew Poetry: A Guide to its Techniques, JSOTSS 26, 2nd ed.
(Sheffield: Sheffield Academic Press, 1995), 181-182, 204.
164
5. 19:13 (lysiK;)
In terms of the current study only the first colon of this
saying is applicable. The second colon is provided for the sake of reference
and completion:
:hwA.xi yney;d;mi dreFo Jl,d,v; lysiK; NBe vybixAl; tUoha
Here it is stated that a lysiK; NBe is his father's ruin, tUoha. Each line of the
proverb has similarities elsewhere. For the first colon see 10:lb; 17:21a,
25a; for the second, see 21:9b, 19b; 25:24.91
The word tUoha "ruin" is rendered Ungluck, "tragedy" or "destruc-
tion" by both Meinhold92 and Ploger.93 This seems like a stronger term
than the English word, and the stronger force of Ungluck is more appro-
priate when the Hebrew word is examined.
The root hvh occurs sixteen times in the OT, ten of which are plural
as is the case in 19:13. It is generally associated with those who are
unfaithful and rebellious against God, cf. Mic 7:3, where the wp,n, tUaha, the
"inner desire," leads to evil and perverted action; Prov 10:3, where it
parallels MyfiwAr;, "wicked ones" and 11:6 where it is associated with the
Mydig;Bo, "treacherous ones." It can refer to the inner root of evil, or as is
more often the case when the plural is in view, the fruits of evil desire, cf.
91 Whybray, Proverbs, 280. For a longer discussion of the second
colon see Garrett, Proverbs, Ecclesiastes, 170.
92 Die Spruche, 2.315.
93 Spruche Salomos, 217.
165
Prov 17:4; Ps 5:10[9]; 55:12 [11]; etc.94
"Ruin" or "destruction" are good renderings of the word here but
there seems to be an element of self-seeking or self-satisfaction (selbstzu-
frieden) on the part of the son which causes this, possibly a further result
of ignoring parental instruction.95 The son's pursuit of selfish ends rather
than participating in harvest (cf. 10:5) or other duties would cause a great
deal more than just disappointment or consternation on the part of the
father. It could go beyond a mere failure to live up to expectations. It might
destroy the family's reputation as dependable supporters of the community.
Or worse, if several young people placed their own interests above that of
the family and community, the lack of effort could lead to a failure to
harvest the crop in sufficient amount to feed the family in the coming weeks
and months. This might cause the family to face a harsh and hungry
winter.
To summarize this section, we have seen that the fool, regardless of
the Hebrew term used, can cause emotional pain for parents by his actions,
by rejecting them or by treating them with contempt or disrespect. Most of
the sayings in this category are not specific. They do not describe a
particular action which leads to a painful reaction on the part of the
parents, but rather describe the emotional reaction of the parents to the
actions or attitudes of the child. The possible exceptions to this are 15:5
where spurning or rejecting parental discipline is mentioned, and 15:20
which describes despising a mother, thereby causing them to suffer for no
94 S. Erlandsson, "hUAha havvah," TDOT, vol. 3 (1978), 357.
95 Meinhold, Die Spruche, 2.318.
166
other reason than the poor choices of the child. It should be noted that these
sayings reflect situations where the child has made the choice to carry out
certain actions or hold certain attitudes which go against the training given
by the parents, thus showing them innocent of any wrongdoing.
B. Parents and Public Shame, Mocking, Disgrace, etc.
Under this heading the issue to be addressed is the poor treat-
ment of parents by their children under rubrics such as shame, mocking,
scorning and cursing, and then the occurrence of the only instance of
actual physical abuse, robbing.
1. Shame (wybime) and Disgrace (MlaKA)
There are four proverbs in this section, all sayings: 10:5;
19:26; 28:7; 29:15. All but 19:26 are stated antithetically, though 10:5 lacks
the characteristic adversive v; joining the two halves of the saying. But there
is little doubt of it being antithetic, due to the contrastive vocabulary.
All four sayings can be classified as hmolow; ylew;mi, two in Solomon B
(10:5; 19:26) and two in Solomon C (28:7; 29:15).
Before these proverbs are examined a brief discussion of shame is
necessary. Shame and its opposite, honor, are the main core values of the
Mediterranean world in general and the world of the Bible as well.96
Honor might be described as publicly acknowledged worth. Its opposite,
shame, is when publicly acknowledged worth is denied or repudiated.
Shame functioned as a social control. It was related to the "anxiety aroused
96 Joseph Plevnik, "Honor/Shame," in Biblical Social Values and
Their Meaning: A Handbook, ed. J. Pilch and B. Malina (
drickson, 1992), 95-96.
167
by ‘inadequacy' or ‘failure' to live up to internalized, societal and parental
goals and ideals."97 Expectations and goals placed upon a person by
society and by parents dictated what a person "should" be able to do, be,
know or feel. It also gave the individual a window for viewing society, since
these expectations showed how others were required to behave as well.
Shame relates to a failure or inadequacy to reach these goals or live up to
socio-parental expectations.98 On the other hand, a healthy self-view is
based on the attainment of these goals and ideals.
Though they are not identical, shame and guilt arise from both
external and internal pressure. Shame arises predominantly from exter-
nal or group pressure, and is reinforced by the internal pressure of fear of
being shamed. Guilt relies mainly on internal pressure from the con-
science and is reinforced by external pressure from society.99
Shame functions most effectively as an agent of social control in
group-oriented societies. Public opinion and outward appearance play key
roles in this type of society because group rejection means being cut off from
the major source of identity.100
97 Lyn M. Bechtel, "Shame as a Sanction of Social Control in Biblical
sis in original).
98 Bechtel, "Shame," 49.
99 Bechtel, "Shame," 51. In older studies cited by Bechtel (51, n. 3),
shame and guilt were categorically classified as exclusively external and
internal respectively.
100 Bechtel, "Shame," 52. In contrast, guilt works more effectively in
individual-oriented societies since it relies heavily on the internal pressure
of the conscience.
168
As a sanction shame functioned primarily:
(1) as a means of social control which attempted to repress aggressive
or undesirable behavior;
(2) as an important means of dominating others and manipulating
social status;
(3) as a pressure that preserved social cohesion in the community
through rejection and the creation of social distance between deviant
members and the group.101
Ancient Israelite society was primarily group-oriented. This means
that shame was of more use than guilt as a social control. Society relied
more on public opinion, outward appearances and group pressure to
enforce its norms. Violations led to threats of rejection or abandonment.
Since status within the group was of such high value, "honor," a value
ascribed by the group to an individual, raised the status of that person in
the community, whereas "shame," also a value judgment, lowered an
individual's status.
a. 10:5 (wybime NBe)
The placement of this saying in the first small
poem in Solomon B has already been noted above. The agrarian culture
provides the background for this saying, and the enormity of the problem
stated in line two should not underestimated. For people living in an
agricultural society harvest was the most intensive operation of the
agricultural year, often going beyond the work force available to the bxA-tyBe
101 Lyn M. Bechtel, "The Perception of Shame within the Divine
Human Relationship," in Uncovering Ancient Stones: Essays in Memory of
H. Neil Richardson, ed. L. M. Hopfe (Winona Lake: Eiser.Lbrauns, 1994), 81.
169
to include the entire village.102
There were two main types of foods harvested in the summer: fruits
and grains).103 The grain harvest was primarily that of wheat, the main
food crop, and occurred in Sivan (May/June). Barley, the other main food
crop, was harvested earlier in Nisan (March/April). Grapes, figs and
olives were harvested in Ab (July/August) and were valued for their use as
food in the form of raisins, dried figs and, of course, the production of wine,
which took place at the end of Elul (August/September).104
The son who participates in the summer harvest is referred to as a
lyKiW;ma NBe. The hot temperatures in that part of the world in summer
would have made this extremely difficult and unpleasant work. Prov 25:13
comments on the desirability of cooler weather for the exertions required for
this work. The son who sleeps during harvest is castigated as a wybime NBe.
The shame in this proverb is due to failure to live up to the expectations of
the community during the most critical time of the agricultural year. This
would cause not only the son to lose status but also his parents, since he
would be known as the son of his father, thus associating the father with
the humiliation of the son. The entire bxA-tyBe would have shared in the
shame. All would know that when others were working to harvest the
crops during the hot weather this person was too lazy to help. This would
show that he could not be counted on to help in other important activities
102 Frank S. Frick, "Ecology, Agriculture and Patterns of Settlement,"
in The World of Ancient
bridge University Press, 1989), 87.
103 Oded Borowski, "Harvests, Harvesting," ABD, 3.64.
104 J. A. Patch and L. Hunt, "Harvest," ISBE, vol. 2 (1982), 619.
170
such as community defense.
b. 19:26 (wybime NB,//ryPiH;ma)
There is very little apparent structure in chapter
nineteen. Whybray has identified several proverb-pairs105 but Meinhold
and Garrett see larger structures in this chapter. Meinhold's suggested
structure for the latter part of this chapter is the more extensive, and in my
view, the least likely.106 Garrett's is only slightly smaller but has better
associations, with 19:25-20:1 seen as a unit. In his structure an inclusio is
formed with 19:25 and 19:29 on the beatings received by mockers and 20:1 is
an afterword using mocker as a catchword.107
My own suggestion for the structure of this poem is to limit it to the
proverbs between v. 25 and v. 29:
A 19:25 :tfaDA NybiyA NObnAl; HaykiOhv; Mrif;ya ytip,U hK,Ta Cle
B 19:26 :ryPiH;maU wybime NBe Mxe Hayrib;ya bxA-dD,wam;
C 19:27 tfadA-yrem;xime tOGw;li rsAUm famow;li yniB;-ldaHE
B' 19:28 :Nv,xA-fl.abay; MyfiwAr; ypiU FPAw;mi CyliyA lfaya.liB; dfe
A' 19:29 MyliysiK; vgel; tOmluhEmaU MyFipAw; Mycile.la UnOknA
In this format there is an inclusio in the A elements formed by the
root Cyl in v. 25 and v. 29, and a parallel occurrence of the verb in v. 28.
105 Vv. 2-3, 6-7, 11-12, 13-14, 20-21, see his Proverbs, 275.
106 He sees 19:24-20:1 as a unit which he entitles Uberwiegend
negative Beispiele (2.324).
107 Garrett, Proverbs. Ecclesiastes, 172-173.
171
There is also a contrast seen in the inclusio between the NObnA and the Cle in
v. 25 and the Mycile and MyliysiK; in v. 29.
The central element of this unit is 19:27 which uses the instructional
address yniB;. This is one of its rare occurrences outside of Solomon A and
the only one in Solomon B. Though Whybray rightly points out this address
is usually found at the head of an instruction,108 it functions here as the
foundation of the poem, in my view. This proverb also has the unique
feature of sarcasm associated with an instructional address, found
nowhere else in the book. Here the son is "commanded" to stop listening.
The sarcastic command makes the disastrous consequences for such action
stand out all the more. There is no need to emend the text because of the
unique use of sarcasm in Proverbs. In my opinion the MT should be
retained.109
There is also a link between v. 25 and v. 27 with the word In v.
25 the intended parallelism is strike/reprove; scoffer/man of discernment;
learn prudence/gain knowledge. Perfect parallelism does not exist in this
proverb. If it did we would expect the first line to end with a statement such
as "...but he will not profit by it" or the like.110 This proverb teaches that the
Cle does not learn even if he suffers a physical punishment, for misdeeds or
misconduct, but the NObnA needs only a spoken reproof for correcting
inappropriate behavior. The second half of the A element, v. 29, has a
108 Proverbs, 285.
109 See Ploger, Spruche Salomos, 219, 227; Meinhold, Die Spruche,
2.324, n. 80; 2.326-327.
110 Suggested by Whybray, Proverbs, 285.
172
further comment on the fate of mockers and fools. Judgments (MyFipAw;111)
are prepared for mockers, and floggings or beatings for the backs of fools.
Whybray makes the interesting observation that MyFipAw; occurs mainly in
Exodus and Ezekiel, most often with reference to divine judgment. In this
proverb, if other usage can influence the understanding of the word here, it
is God who punishes mockers, whereas fools suffer from human punish-
ment.112 This adds an element of divine judgment and punishment to the
poem, showing that the retribution exacted here may come from human
agents or from Yahweh.
The B elements of this unit contain the proverb (v. 26) that led to its
inclusion in this study. There is some degree of parallelism between v. 28
and v. 29, with the uses of the roots Fpw and Cyl. The B elements highlight
the actions of those who defy two of ancient society's foremost authorities,
parents and courts. The commands to honor and respect parents are well
known. The abuse shown to them here by a son who leaves them destitute
and homeless is described as shameful and disgraceful. The root trans-
lated disgraceful (rpH) is sometimes accompanied by language describing
a body position which indicates lowered status such as blushing113 or
covering the mouth (Mic 3:7), and cf. Ps 34:5[6] where the psalmist says
UrPAH;y,-lxa Mh,nep;U, "and their faces are not ashamed."114
There has been some discussion on the verbs in 19:26 1'SiM)
111 LXX translates this word ma<stigej, "whips." Apparently the
translator read MyFbw, "rods, sticks" (cf. 26:3), see Whybray, Proverbs, 287;
Ploger, Spruche Salomos, 219.
112 Whybray, Proverbs, 287.
113 Bechtel, "Social Control," 54.
114 Note also the contrast of those who look to Yahweh being radiant.
173
in the past, especially in regards to suggested Ethiopic or Arabic cognates
leading to emendations for the sake of a more exact parallelism.115
However, there is no compelling reason why these verbs must be synony-
mous. They may be expressing two different aspects of disgraceful
behavior.116 The words translated shame and disgrace are probably
intended as hendiadys, meaning an "absolutely disgraceful" son.117
The issue of authority is an important one in 19:25-29. Parents,
courts and ultimately God are all part of the "chain of command." The
mocker, the fool, the wicked, and the son who displays shameful behavior
are shown to be those who act in defiance of recognized authority. The
mistreatment of parents is the ultimate act of rebellion because it is a
rejection of the most basic form of authority in ancient Israelite society.
c. 29:15 (wybime)
This proverb occurs in a small unit which is com-
prised of 29:15-18:
A 29:15 :Om.xi wybime HlA.wum; rfanav; hmAk;HA NTeyi tHakaOtv; Fb,we
B 29:16 :Uxr;yi MTAlPamaB; MyqiyDicav; fwaPA-hB,r;yi MyfiwAr; tObr;Bi
A' 29:17 :j~w,p;na Myni.dafEma NTeyiv; j~H,yniyvi j~n;Bi rs.eya
B' 29:18 :Uhrew;xa hrAOT rmewov; MfA fraPAyi NOzHA NyxeB;
The first two parallel lines deal with discipline (note the use of the
115 E. g., D. Winton Thomas, "Textual and Philological Notes on Some
Passages in the Book of Proverbs," in Wisdom in
Driver, "Proverbs xix.26," ThZ 11 (1955): 373-374.
116 See the discussion of McKane, Proverbs, 532.
117 Garrett, Proverbs. Ecclesiastes, 173.
174
roots Hky, rsy) in the home, the second pair with society at large. Again in
29:15 the main issue in parental suffering is discipline, or in this case, the
lack of it. This is one of the rare proverbs addressed to parents. According
to the sages corporal punishment was an essential part of a child's
education.118 The construction in v. 15 tells us that it is the rod and
discipline that bring wisdom to a child, one positive and the other negative.
One punishes unacceptable behavior, designated as shameful or disgrace-
ful (wybime), while the other teaches proper behavior. The parallel proverb (v.
17) gives another view of the same theme, that of the rest or delight a well-
disciplined child will bring to a parent.
In vv. 16 and 18 the lack of discipline in society at large is seen in the
thriving of the wicked and a society that has cast off all restraint (see NIV).
There is the unusual statement in v. 18 regarding the lack of NOzHA.119 This
word is usually associated with the prophetic ministry (1 Sam 3:1; Dan 8:13;
Nah 1:1; Ezek 12:27; etc.). In this proverb those who no longer possess the
vision of the prophetic oracle are more or less equated with those who fail to
keep Torah. Thus the proverb asserts the value of the law and the
prophets. The highest standards of authority in this unit are parents and
the Torah. Chaos occurs in the home and in society when these proper
authorities are no longer recognized.
118 See Whybray, Proverbs, 402; cf. Prov 13:24; 22:15; 23:13-14.
119 LXX translates this word e]chghth<j, "guide." Apparently the
translator read NzAHA or Nz.AHa, as in Mishnaic Hebrew, "superintendent,"
according to McKane, Proverbs, 641. Whybray (Proverbs, 403) suggests
"political leader" or "magistrate."
175
d. 28:7 (MlaKA)
Following an unusually long poem in 27:23-27
which was evidently part of a separate collection, the predominant struc-
ture returns to two-line sayings, most of which are antithetical. In Prov 28
there are only two sayings which specifically refer to Yahweh; however, the
operation of divine norms seems to be implied throughout.120 The struc-
tural complexities and verbal connections surrounding 28:7 are extensive,
and for the most part there is little agreement among the commentators
who address the issue.
The unit this proverb occurs in seems to extend from 28:3-11, accord-
ing to Garrett,121 although Meinhold includes 28:2 in his breakd.own based
on the occurrence of the word Nybime, which he translates "verstehen /
Einsicht haben."122 This word also occurs in 28:7, and the root occurs
twice in 28:5. Also important in this section is the word hrAOT (vv. 4, 7, 9),
which could possibly refer to parental instruction but is more likely
referring to the Torah due to its association with piety and its contrast to
fwArA (v. 4) and hbAfeOT (v. 9). Another emphasis in this passage is the
contrast between rich and poor, using a variety of terms to express these
conditions (vv. 3, 6, 8, 11).
My own suggestion for understanding the structure of this section is
120 Ploger, Spruche Salomos, 332.
121 Garrett, Proverbs, Ecclesiastes, 222.
122 Die Spruche, 2.466: "Die Vorkommen des Verbs ‘verstehen/
Einsicht haben' fallen durch ihre Haufigkeit auf, so dass sie gewisser-
massen Leitwortcharakter besitzen. Zwei von ihren kommen im ersten and
letzen Spruch vor (V. 2.11), so dass sie das Ganze emfassen."
176
to see it divided into two similar subunits encompassing 28:1-11. The first
subunit is vv. 1-5, the second vv. 6-11, and can be broken down as follows:
A 28:1 :HFAb;yi rypik;Ki MyqiyDicav; fwArA Jdero-Nyxev; UsnA
B 28:2 :j`yrixEya NKe fadeyo Nybime MdAxAb;U hAyr,WA MyBira Cr,x, fwap,B;
C 28:3 :MH,lA Nyxev; JHeso rFAmA Myli.Da qwefov; wrA rb,G,
B' 28:4 :MBA UrGAt;yi hrAOt yrem;wov; fwArA Ull;hay; hrAOt ybez;fo
A' 28:5 :lko UnybiyA hvAhy; yweq;bam;U FPAw;mi UnybiyA-xlo frA-ywen;xa
A 28:6 :rywifA xUhv; MyikarAD; wqe.fime Om.tuB; j`leOh wrA-bOF
B 28:7 :vybixA Mylik;ya Mylil;Oz hf,rov; Nybime NBe hrAOT rceOn
C 28:8 :Un.c,B;qyi Myl.iDa NneOHl; tyBir;tabv; j`w,n,B; OnOH hB,r;ma
B' 28:9 :hbAfeOT Otl.ApiT;-MGa hrAOT famow;.mi Onz;xA rysime
A' 28:10 :bOF-UlHEn;yi Mymiymit;U lOPyi-xUh OtUHw;Bi frA j`r,d,B; MyriwAy; hG,w;ma
A' 28:11 :Un.r,q;H;ya Nybime ldav; rywifA wyxi vynAyfeB; MkAHA
The advantage of this structure is that it provides a theological
foundation for understanding the saying in 28:7 regarding the abuse of
parents and keeps it from being treated in isolation.
The A elements contain the ideas which form the limits of the poem,
that of pursuing, examining or assessing (v. Jdr; v. 5 wqb; v. 11 rqH).
There is also the initial contrast in v. 1 between fwArA and MyqiyDica, setting
the tone for the remainder of the unit, climaxed by the assertion of what
they are able or unable to discern in v. 5, and the concluding evaluation of
wisdom and discernment having little relation to wealth in. v. 11. The issue
177
of integrity (Mmt) appears in vv. 6, 10 with observations that both deny and
affirm the so-called conventional wisdom as seen, for example, in Job's
three friends, viz. wealth is a sign of piety and righteousness. After he lost
his wealth, Job was a model of v. 6, a "poor man who walked in his
integrity" yet he was subjected to the criticisms of his three friends, who
simply could not accept the possibilty of a righteous person suffering the
calamities which had come upon Job. Then v. 10 seems to affirm the idea of
conventional wisdom by asserting that the one who leads the upright down
an evil path will fall. Verse 10 is also unusual in that it admits that an
upright person can be led down an evil path. If the teaching of the sages
was as superficial as some have claimed there would be no admission of
this.
Another contrast that is seen in vv. 6, 10, 11 is that of the rich and
poor. While Proverbs does not praise the poor for their financial state
neither are they condemned for it. The issue in v. 6 has to do with lifestyle
and values. What is more valuable, wealth or integrity? The lifestyle and
values motif is prominent in the book of Proverbs, and often expressed in
terms of walking, path or way. In v. 6 we find the root j`lh in the first colon
and j`rd in the second. The parallel saying in v. 10, also part of the A
element in this poem, has reference to this as well. In v. 10a there is a
statement regarding the one who leads the upright frA j`r,d,B;, "on a bad
(dangerous?) path." Verse 11 is part of the couplet which summarizes and
closes this unit and also contains a contrasting evaluation of the rich
(rywifA) and poor (lDa) regarding their ability to discern and assess. The rich
178
one is called "wise in his own eyes" but the poor, it is claimed, have
discernment and are able to evaluate.
The emphasis of the B elements is that of the hrAOT. In many places
in Proverbs hrAOT refers to the instruction given by parents (e. g., 1:8; 3:1;
4:2; 6:20; etc.; 6:23 may be an exception) but here seems to be divine
instruction. Whybray is hesitant to equate it with "law" in the Deutero-
nomic sense123 but accepting or rejecting this equation will depend on one's
view of the dates of authorship for the books in question, neither of which is
settled. In v. 7 the discerning son who keeps hrAOT is contrasted with the
wastrel or profiligate, who disgraces his father. In v. 4 to keep hrAOT is to
stand against the wicked (fwArA) and in v. 9 it is only those who obey hrAOT
whose prayers are acceptable. The three proverbs are grouped around the
Yahweh-proverb in v. 5, which is part of the middle of this section.124
The C elements of the poem (vv. 3, 8) are related in content to the
concepts and vocabulary found in the A elements. The rich and the poor
are again given the central focus, and the emphasis is on the treatment of
the poor. A suggested emendation of wrA to wxro may slightly change the
emphasis but not the main subject.125 If this emendation is accepted (cf.
NIV, NRSV) it presents a parallel between a strong ruler and rich man, a
123 Whybray, Proverbs, 388-389.
124 See the comments of Meinhold in this regard. He calls vv. 5, 7 "die
Mitte des Abschnitts" (2.466) but he sees a different structure here than the
one I am proposing.
125 See Garrett, Proverbs, Ecclesiastes, 223; McKane, Proverbs, 628-
629. Whybray (Proverbs, 389-390) opposes the emendation, but leaving MT
as is results in the unusual expression wrA rb,G,, two words that are not
linked elsewhere.
179
theme which will be repeated in a chiastic structure as part of the con-
clusion in v. 11, although lDa, a synonym, is used there rather than
Verse 8 uses the plural Myli.Da in its expression of the slippery nature of
wealth, thus making material gain of dubious value.
The main point to the study of this unit occurs in v. 7, and to a lesser
degree, v. 10. In v. 7 a son who disgraces his father through his wasteful
lifestyle is contrasted with a son who obeys the Torah. Issues of author-
ship and editing are too complex to enter into at this point but it is my belief
that Yahweh's Torah is in view here, regardless of what one may think of
the role of parental instruction, for it is ultimately Yahweh's Torah which
forbids the abuse of parents. And it may be that both parental torah and
Yahweh's Torah are in view. This possibility should be left open due to the
identical term used for the teaching of parents' and Yahweh's law.
Parents taught their children Yahweh's Torah. Deut 6:7 could hardly be
clearer on this point.
If this proverb is understood in a rural agricultural setting this is
likely a reference to a son who eats and drinks more than his fair share of
the produce that was harvested, leaving others to go without. Even in a
more urban setting with an upper-class family, a son who did this would
cause financial hardship on other family members, since it is likely that a
son who eats and drinks too much works too little.
The root Mlk indicates a sense of disgrace which results from public
humiliation.
180
In the Hebrew OT, the meaning of klm appears to stay within the
realm of "disaster" and "disgrace," both active and passive. The root
conveys the notion of disintegration. A person to whom klm is
applied is degraded both subjectively and objectively. That person is
isolated within his previous world, and his own sense of worth is
impugned. He becomes subject to scorn, insult, and mockery, and is
cut off from communication. A person can be actively put in such a
situation, so that the semantic domain of klm must include "put to
shame." It must be noted that "shame" and "disgrace" denote the
consequence, conscious or unconscious...of antisocial conduct on the
part of the person described by klm.126
It occurs as a parallel to the root wOB about thirty times127 showing these
two roots have little distinction. The public humiliation involves having a
son who has turned a deaf ear to the Torah and is no longer functioning as
a productive member of the family or the community. Rather than place
the needs of the family and community in a place of priority as this group-
centered culture would encourage, this son has expended time and
resources toward selfish indulgence. But a worse fate has happened to this
son. Not only is the family shamed as a result of his behavior, but his
prayers are classified as hbAfeOT, "abomination," indicating that Yahweh
will no longer listen to his prayers as a result of the son turning a deaf ear
to the Torah. Thus he has brought public shame to his family and divine
rejection upon himself.
The role of this poem in family, social and cultic areas has been set
out, and one final point needs to be made. We have seen how the religious
126 S. Wagner, "Mlk klm," TDOT, vol. 7 (1995), 186.
127 E. g., Isa 48:16-17; Pss 35:4; 49:14[15]; etc., note HAL, vol. 2 (1974),
457.
181
background of the poem has emphasized words such as righteous and
wicked (vv. 1, 4), evil (v. 5) and abomination (v. 9). As is often the case in
Hebrew poetry, the center of the poem is the main point. It is significant
that 28:1-11 has v. 5 as the closing of the first subunit, but viewed another
way, one could see vv. 5-6 (both A elements in the poetic structure) as a
couplet occupying center stage in the larger unit. It ties together many of
the themes found in the poem and bases the entire pursuit of living on a
relationship with Yahweh, as the motto of the book (1:7) has already done,
thus echoing the message of the first nine chapters.
2. Cursing (llaqA)
Formal cursing was an important element of many
ancient societies. This was true especially in
enemies were written on clay jars, bowls or figurines, cursed magically
and then smashed with the belief that the curse held the inherent power of
carrying itself into effect. This can be seen in the Execration Texts, and
there is hardly a temple wherein these shards and fragments of broken
pottery and figurines have not been found.128 Ancient tombs were often
protected by curses imposed on anyone who might attempt to break in and
pilfer the contents.129 A curse was considered efficacious by ordinary
128 D. B.
curses on foreign enemies see ANET, 328-329.
129 The earliest of these are the Pyramid Texts written by or for the
pharaohs; see R. O. Faulkner, The Ancient Egyptian Pyramid Texts, 2 vols.
(Oxford: Clarendon, 1969). Later when eternal life was extended to
commoners many of the same ideas and themes were found repeated in the
Coffin Texts; see A. de Buck, The Egyptian Coffin Texts, 7 vols. (
182
persons, although sometimes it was associated with a god, who was
thought to hasten it toward its mark.130
Curses play an important role in covenants, especially in the vassal
or suzerainty treaties. These were listed, usually at the end (cf. Lev 26;
Deut 27-30) to warn of the awful punishments and consequences which
awaited the one who failed to observe the treaty.
A curse, like its opposite, blessing, was considered more than a mere
wish. This is another reason why the sages placed great importance on
guarding the tongue.131 Cursing parents was a capital offense in ancient
Mesopotamia.133 There are other words translated "curse," some of which
occur in Proverbs,134 but to discuss them would digress from the subject.
a. 20:20
This proverb seems to begin a unit which ends at
21:4, according to Whybray.135 It is structured around the word rne trans-
lated "lamp" (20:20, 27; 21:4).136 In this unit there are signs of editorial
130 T. Lewis and R. K. Harrison, "Curse," ISBE, vol. 1 (1979), 838.
131 See Prov 26:2; 27:14.
132 Ani 7-8, which speaks specifically of the mother; see AEL, vol. 2
(1976), 141.
133 Ahiqar 49. This text speaks of divine sanction against one who
fails to honor his parents, using the metaphor of darkness which we will
also see in Prov 20:20; note Lindenberger, Aramaic Proverbs, 135.
134 See 3:33, which uses the root rrx; and 11:26, where hkArAB; is used
euphemistically, cf. Job 1:10.
135 Proverbs, 288, 298.
136 MT points it rni in 21:4 but has a textual note suggesting rne on the
basis of the other readings, presumably in 20:20, 27. The meaning does not
change regardless of the pointing.
183
activity in placing clusters of Yahweh-proverbs in groups of three, 20:22-24;
20:27 (an exception) and 21:1-3. Royal proverbs also, seem prominent (20:26,
28; 21:1) with one (21:1) having reference to both Yahweh and the king.
Whybray says the intention of this structure is to explore three relation-
ships: between Yahweh and man; between Yahweh and the king; and
between the king and other men.137
This proverb tells us
:j`w,Ho NUwyx<B, Orne j`fad;yi Om.xiv; vybixA ll.eqam;
Sufficient attention has already been given to the action in the
proverb, that of cursing parents (see above), and the final observation made
here is that the punishment threatened, in keeping with the penalty
prescribed in the Torah, is death. An expression similar to Orne j`fad;yi "his
lamp will be snuffed out" is also found in 13:9; 24:20. Virtually every
occurrence of the verb j`fd is associated with a light being extinguished.
Or it may be used metaphorically for death, see Job 18:5, 6; 21:17; Isa 43:17;
Ps 118:12. The only exception is Job 6:17.
b. 30:11
The comment in this proverb on cursing parents
occurs in the Sayings of Agur at the head of a list of social offenses138 in
137 Proverbs, 298.
138 Wolfgang Roth, Numerical Sayings in the Old Testament, VTSup
13 (Leiden: Brill, 1965), 38. Roth's supposition that this is a numerical
saying whose title-line has been lost is hard to accept. He supplies "There
are three kinds of men whom Yahweh hates and four that are abhorrent to
184
30:11-14, each of which is condemned elsewhere in Proverbs. The larger
unit extends from 30:1 to 30:14.139 It has been divided from the rest of the
chapter on form-critical grounds, since 30:15-33 are verses primarily
composed of numerical sayings. The textual and translation problems in
this chapter are daunting,140 especially in the early part of the chapter, and
would require digression from the main topic.
This small unit runs from 30:11-14:
:j`rebAy; xlo Om.xi-tx,v; lle.qay; vybixA rOD v. 11
:CHAru xlo OtxAco.miU vynAyfeB; rOhFA rOD v. 12
:UxWenA.yi vyPAfap;fav; vynAyfe UmrA-hmA rOD v. 13
vytAfol;.tam; tOlkAxEmaU vynA.wi tObrAHE rOD v. 14
:MdAxAme MyniOyb;x,v; Cr,x,me Myyi.nifE lkox<l,
There is no formal statement of condemnation in these verses, the words
"There are" (NIV, RSV) being supplied in the English translations. Each
verse in the section begins with rOD, usually rendered "generation," but
here probably referring to a type of person, or a class of person.141
Beginning a consecutive series of poetical lines with the same word is a
him" in his discussion but there are other ways to treat this material, see
the criticisms of McKane, Proverbs, 650-651.
139 According to Ploger, Spruche Salomos, 356, and Meinhold, Die
Spruche, 2.495, who observe the order in the LXX, which has 30:1-14; 24:23-
24; then 30:15-33, although they do not include 24:23-24 in this part of their
discussion.
140 Note Ploger's extended comments in Spruche Salomos, 353-355.
141 See P. Ackroyd, "The Meaning of Hebrew rOD Considered," JSS 13
(1968): 7-8; R. B. Y. Scott, Proverbs. Ecclesiastes, AB vol. 18 (Garden City:
Doubleday & Co., 1965), 178, cf. 181.
185
feature found in Hebrew poetry as well as Ugaritic and Akkadian poetry.142
Cursing parents is mentioned in the same vein as moral filthiness143
(v. 12), arrogance or pride (v. 13) and mistreatment of the poor144 (v. 14).
The poetry of v. 11 is structured so that a negative statement (j`rebAy; xlo)
follows a positive statement (ll.eqay;) in the parallelism regarding the father
and mother. The same pattern (negative following positive) is also seen in
v. 12, which may set these off as a couplet, with vynAyfe(B;) serving as a link
between v. 12 and v. 13, and v. 14 contains Myy.inifE (NIV: "poor"), a word which
has a similar sound and appearance to vynAyfe(B;), "(in) his eyes."
In the passages which speak of cursing a parent the actions of a
child who would do this are associated with the vilest of actions (30:11-14)
and punishable by death (20:20).
3. Mocking (gfalA) and Scorning (zUB) 30:17
This proverb is also located in. the Sayings of Agur, if we
may place all of chapter 30 under the superscription in 30:1. Though it is
not a numerical saying it is part of the second section of the chapter, vv. 15-
33, which is dominated by this form.145 It is difficult to determine why this
142 See Prov 30:4, where all four cola begin with ymi. For references to
Ugaritic and Akkadian poetry see Watson, Hebrew Poetry, 276.
143 Hebrew hxc is used to refer to vomit (Isa 28:8) and human excre-
ment (Isa 36:12). The metaphor in this proverb is of disgusting attitudes
and actions contrasted to rOhFA.
144 BHS apparatus suggests emending MdAxAme to hmAdAxEme in parallel
with Cr,x,me. M. Dahood, Proverbs and Northwest Semitic Philology (
Biblical Institute, 1963), 57-58, says MdAxAme here is a masculine form of
hmAdAxEme with the same meaning.
145 For discussions of what actually comprised the Sayings of Agur
see Whybray, Proverbs, 406; McKane, Proverbs, 643-647. For the view that
186
isolated proverb was placed here among the numerical sayings. It may be
that rw,n,, "eagle" or "vulture"146 in v. 17, provided a forward link to v. 19,
while the terms associated with verbal abuse of parents in this verse look
back to v. 11.147 This verse is unique among the specific passages in this
study in that it is a quatrain rather than a couplet.148
Mxe-thaqE.yli zUbtAv; bxAl; gfal;Ti Nyifa
:rw,n,-yneb; hAUlk;xyov; lHana-yber;fo hAUrq;.yi
In the parallelism of the four lines, the first two lines are a synon-
ymous couplet, as are the last two. The two verbs at issue, gfl and zUB, are
seen as parallel ideas here as well as in Ps 2:7; 123:3; 2 Kgs 19:21//Isa 37:22;
Neh 2:19; 2 Chr 36:16.149 The main difference between the two verbs in use
here seems to be that gfl tends to be an action whereas zUB is more often an
attitude.
Questions have been raised regarding the reading of thaqE.yli in v. 17b.
The BHS apparatus suggests emending this to tnaq;zil;, while the Hebrew
word in the text is usually translated "obedience" and seen as a unique form
30:1-9 is a unity see P. Franklyn, "The Sayings of Agur in Proverbs 30: Piety
or Scepticism?" ZAW 95 (1983): 238-252; Scott, Proverbs, Ecclesiastes, 176.
146 HAL, vol. 3 (1983), 691: "Adler u. Geier."
147 Ploger, Spruche Salomos, 355.
148 30:14 is a quatrain but it was not the main proverb of the study in
that passage.
149 C. Barth, "gfalA, la'ag," TWAT, vol. 4 (1984), 584. Among other
parallel roots are qHw in Pss 2:4; 59:9; Jer 20:7; Prov 1:26; 2 Chr 30:7; HmW
in Ps 35:19, 24; Job 22:19; and Mlk in Ps 44:16; etc. For more on zUB see the
discussion of 15:20 above.
187
of a similar word found in Gen 49:10, where it is also rendered "obedi-
ence."150 However, the LXX has gh?raj mhtro<j here and this reading is
followed by the Syriac version and the Targum, which both appear to have
accepted qhl as the root rather than hqy.151 The translation of qhl "to be
old" has some backing.152 Those who hold this view make the l part of the
root rather than the preposition. It is normal for the preposition to be used
following zUB according to D. Winton Thomas, and it can also govern the
accusative, as can be seen in Prov 1:7.153 This would give the translation
"aged mother" or something similar.154 However, accepting this transla-
tion requires a transposition of the consonants in this word and I do not
believe there is enough manuscript evidence to warrant this change.155
The consequences for the one who abuses a parent in this way are far
worse than it may appear to the modern reader. Birds (brf "raven," rwn
"vulture") which are usually characterized as scavengers or carrion-eaters
will pluck out the eyes of the one who abuses his parents and feed them to
their young. This would make "eagle" (NASV, KJV, NKJV) a less likely
150 Meinhold, Die Spruche, 2.508.
151 Note BDB, 429, but cf. HAL, vol. 2 (1974), 429.
152 G. R. Driver, "Some Hebrew Words," JTS 29 (1928): 394, observes
that lhq occurs frequently in Ethiopic. J. C. Greenfield, "Lexicographical
Notes I," HUCA 29 (1958): 212ff. claims the translation of qhl by gh?raj in
the LXX argues for their knowledge of this root to mean "to be white of
hair." Cf. also HAL, vol. 2 (1974), 429.
153 D. Winton Thomas, "A Note on thaqE.yli in Proverbs xxx.17," JTS 42
(1941): 154-155.
154 Cf. Scott, Proverbs, Ecclesiastes, 179; Ploger, Spruche Salomos,
355; Garrett, Proverbs, Ecclesiastes, 240.
155 Contra Whybray, Proverbs, 415.
188
translation for rw,n, here, since eagles are predators and rarely scavengers.
The fate of the one who mocks and scorns a parent is thus graph-
ically described. After a probable violent death, his remains will be left in
the open, unburied, fit only for scavengers. This seems to be a violent death
since "to shun parental discipline is to embark on a life characterized by
lack of discipline and violence, and such persons are naturally prone to die
a violent death."156 Anyone who died in a more honorable fashion as a
respected member of the community would have been given a decent burial,
since leaving a dead body unburied was considered an ultimate indignity in
the ancient world, cf. Deut 28:25-26; 1 Kgs 14:10-11; Jer 21:22-23; but note 2
Sam 21:10.157
Thus the child who abuses, ridicules, mocks, or despises his parents
will come to no good end. But even after his life is gone his humilation is
not over. This strong warning served to reinforce the commandment in the
Torah to honor parents, and to graphically illustrate the consequences that
come upon those who choose to ignore Yahweh's law.
4. Robbery (lzaGA) 28:24
It is difficult to discern any poetical structure surround-
ing this proverb although there are many verbal links and associations.
Sayings regarding the poor (vv. 19, 27) may be seen as the boundaries of this
section, and virtually every proverb in this unit makes an observation
regarding the general topic of wealth and poverty.158 Other links in this
156 Garrett, Proverbs, Ecclesiastes, 240.
157 J. Barton Payne, "Burial," ISBE, vol. 1 (1979), 556.
158 Meinhold, Die Spruche, 2.473, says "V.19-27 zielt auf das barm-
herzige Verhalten gegeniiber dem Armen ab (V. 27f.), nachdem zuvor vor
189
passage are the use of MH,l, in vv. 19, 21; the repetition of bra, vv. 20, 22, 27;
the use of the root rsH in vv. 22, 27; Nyifa and its plural in vv. 22, 27; the root
fwp in vv. 21, 24; and the word HaFeOB in vv. 25, 26.
This proverb is stated in very strong terms:
:tyHiw;ma wyxil; xUh rbeHA fwaPA-Nyxe rmexov; Om.xiv; vybixA lzeOG
The word translated "he who robs" (NIV), lzeOG, is used of violent seizure of
possessions in Mic 2:2, and is also found in Prov 22:22 in a prohibition
against robbing the poor. In this proverb it is paralleled with tyHiw;ma wyxi,
"man of destruction." This evidently indicates the worst kind of
criminal,159 and the use of rbH (NIV: "partner") here as well as Isa 1:23;
Ps 119:63, means someone of like character.
The action depicted in this saying may be the ultimate in antisocial
behavior for the sake of wealth since there is no institution more honored or
basic to society in the wisdom literature than parenthood.160 Though there
is no law which specifically addresses this action the general commands to
honor and respect parents would certainly exclude this type of behavior. A
similar proverb is found in 19:26, see above. For all the horror of this
action, it is the attitude of the offending child that makes this deed so
allem Erwerbsweisen (V.19-24) und die Grundfrage Gott- oder Selbs-
vertrauen (V.25f.) zur Sprache kommen. Die Herrschaft der Reichen uber
die Armen, das Gewinnstreben, aber auch das sonstige Verhalten, sind an
den Aussagen zum Gottesverhaltnis zu messen."
159 According to Whybray, Proverbs, 396.
160 Garrett, Proverbs, Ecclesiastes, 227.
190
terrible, since the child sees nothing wrong in his actions. No legal
sanction or punishment is stated here, thus making this proverb operate in
the moral sphere rather than in a judicial setting.
C. Conclusion
To summarize the discussion on parents and public shame or
mocking and physical abuse, we have seen that there are several sayings
which address this subject, and range from general comments to specific
activities, such as the refusal to participate in harvest or actually displac-
ing aged parents from their home or robbing them. An examination of the
literary structure of the sayings and the attempt to place these proverbs in
their larger literary context (when appropriate) served to provide a basis for
interpretation which avoided the atomistic treatment which isolates indi-
vidual proverbs and disallows an interpretation in context. It also gave a
theological basis for the interpretation of many of the sayings since
Yahweh-proverbs were seen occupying an important place in the poetic
structure.
The book of Proverbs seems to be, by and large, optimistic in tone in
its overall view of the ability of a person to change surrounding circum-
stances, situations and society. In effect, individuals can have influence on
the world around them and there is a pervading order to life which makes
it sensible and worth living. Sometimes it is overly so since wealth, respect-
ful and well-mannered children, long life and good reputation often seem to
be virtual guarantees for those who live according to Yahweh's laws.
However, there are several proverbs which break out of this mold. The "act-
191
consequence" or the "character-consequence" relationship is not always
carved in stone. This study has shown the existence of the knowledge
among the sages and those responsible for the wisdom movement that
child-rearing was not formulaic. There would be those children who would
choose to go their own way, regardless of the best and most sincere parental
guidance and instruction. The proverbs dealing with the ungrateful child,
the abusive child or the one who shames a parent do not necessarily cast
blame on the parent, although there are those which do. Human beings
are shown to be free to choose the path they will take, as well as being
subject to the plan of Yahweh. Thus the doctrine of the "
important feature of the book of Proverbs.
192
CHAPTER FOUR
EMOTIONAL SUFFERING IN THE BOOK OF PROVERBS
Introduction
This chapter will focus on the emotional aspects of innocent suffering
in the book of Proverbs. Prominent in this part of the study are the words
ble, HaUr and wp,n,. The broader meanings and usages of these terms are
well established and need not be discussed in detail. However, this does not
mean there are no passages where the meaning of one or another of these
words is unclear. The first part of the chapter will set out the various
shades of meaning these words carry. Then I will show briefly that many
similar ideas are found in other Semitic languages as well as in Egyptian.
The final part of the chapter will be a detailed look at the various proverbs
and sayings where the emotional aspects of innocent suffering are referred
to.
I. The Somatic Expression of Ancient Hebrew Psychology
This section will focus on the anatomical terms used in describing or
attributing human emotions. First, the Hebrew terms will be examined
and then the similar ideas in the languages and cultures which
surrounded and, in some cases, may have influenced ancient
to the vast scope of this topic, the discussion will of necessity be limited.
A. Pre-Scientific Terminology and Broad Meanings
1. Heart (ble/bbAle)
The most prominent word in the study of Hebrew
193
psychology is the word ble or bbAle. Because of the large number of
occurrences in the Hebrew Bible1 the discussion here must be limited to
the major and prototypical uses of this term since it carries a great many
shades of meaning, thus the discussion will be of a general nature. Among
its meanings are: (1) the anatomical organ, (2) the center of inner life, (3)
the center of ethical and religious life, (4) a representative term of a whole
person, and (5) a remote place.2
a. ble as the Anatomical Organ
In a pre-scientific society it was difficult to locate
and descibe the physiological functions of most internal organs. However,
the heart was easily located in the thoracic cavity due to the sound made
when the valves close.
The use of ble in reference to the anatomical organ is rare in the OT.
Jer 4:19;3 Ps 38:11[10]; 2 Kgs 9:24; Hos 13:8 are places where this usage is
in view. Another possibility is 1 Sam 25:37-38.4 2 Kgs 4:31 may refer to the
1 H.-J. Fabry, "bl," TWAT, vol. 4 (1984), 420: "leb/lebab begegnet im
AT insgesamt 853ma1, davon im hebr. AT leb 596mal..., lebab 249ma1...,
in den
2 See the discussion of David G. Burke in "Heart," ISBE, vol. 2 (1982),
650-653.
3 H.-W. Wolff, Anthropology of the Old Testament (
Fortress, 1974), 42, apparently feels very confident in calling this angina
pectoris and a heart attack (myocardial infarction). At best we can say that
the stress Jeremiah went through brought on an acute case of cardiac
arrhythmia, but no more. Wolff's assessment bases too much on non-
technical language and attempts to diagnose by non-specific symptoms.
Jeremiah's complaint of inner pain may be angina pectoris, but this does
not require myocardial infarction to result.
4 Wolff, Anthropology, 41, calls this a stroke. It could have been a
194
lack of sound within the chest cavity, though ble does not occur.
b. ble as the
As an indicator of inner life or psychical activity
the words ble/bbAle may refer to emotions (Exod 4:14; Deut 28:47; Prov 14:13),
volition and purpose (Deut 8:2; 1 Sam 2:35; Prov 16:9), or intellectual pro-
cesses or perception (Deut 29:3[4]; 1 Kgs 8:47; Prov 18:15) and knowledge
(Prov 2:2; 2:10; 4:4-5). As such these mental activities are those which
English-speaking people would attribute to the "mind." However, the
Hebrew language had no separate equivalent for "mind" and ancient
scientific knowledge had not progressed sufficiently to understand the
function of the brain.
c. ble as the
By this usage ble often most approximates what
modern English speakers refer to as "conscience."5 Since the heart
functions as the seat of moral and ethical thought it may sometimes be used
with adjectives such as "pure" (rBa Ps 24:4; 73:1) or "blameless" (Mlw 2 Chr
15:17) or a large number of other terms.6
coronary occlusion just as easily as a cerebrovascular accident. The
language of the text, like the medical knowledge of the day, is not suf-
ficiently clear to make an accurate diagnosis. Note Ronald F. Youngblood's
comments on Nabal's death in "1, 2 Samuel," in Expositor's Bible Commen-
tary, ed. F. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1992), 3.763.
5 According to Burke, "Heart," 652. Cf. 2 Sam 24:6[5].
6 See Gen 20:5; 1 Kgs 9:4; Deut 9:5; 1 Kgs 3:6; Ps 119:7; 1 Sam 7:3; Jer
3:10; Neh 9:8; Ps 78:37; 112:7. The negative qualities are mentioned as well:
Ps 101:4; Prov 11:20; Jer 23:9.
195
d. ble as Representative of the Whole
The heart sometimes represents the whole
person, Prov 24:17; Lev 26:41; Deut 11:16; etc. This is a figure of speech
known as synechdoche. An example of this can also be found in
Ostracon III:
ky. lb ‘bdk dwh. m'z. slhk. ‘l. ‘bd
For your servant has been sick at heart ever since you sent (that
letter) to your servant.7
e. ble as a
The fact of the heart being an internal organ
which was, by and large, inaccessible led to anthropomorphic expressions
such as the "heart of the sea" (Exod 15:8; Prov 23:34; 30:19; Ezek 27:4; 28:2;
etc.). In this expression it refers to unreachable depths. There is also the
expression "heart of heaven" in Deut 4:11 which probably refers to the
heights or the innermost part of heaven.
2. Spirit (HaUr)
Etymologically this word is connected with a. root which
occurs in all but the eastern branch (Akkadian) of the Semitic languages,
and points to an initial awareness of air in motion, particularly "wind."8
Thus HaUr is a term for a natural power, the wind, in 113 out of 389
7 Dennis Pardee, Handbook of Ancient Hebrew Letters, SBLSBS 15
(Chico: Scholars Press, 1982), 84; cf. ANET, 322. Both of these translations
have "your servant" even though there is no second person suffix on `bd.
8 A. R. Johnson, The Vitality of the Individual in the Thought of
Ancient
196
occurrences (see e. g., Hos 8:7) which is slightly less than one-third of its
occurrences in the Hebrew Bible.9 According to E. Kamlah:
The idea behind ruah is the extraordinary fact that something as
intangible as air should move; at the same time it is not so much the
movement per se which excites attention, but rather the energy
manifested by such movement. The basic meaning of ruah,
therefore, is more or less that of "blowing."10
Other usages include breath (Judg 15:19; Num 16:22), the animate principle
of life (Isa 42:5; Job 10:12), the seat of emotions (Ps 106:33; Job 7:11; Num
5:14), intellectual functions and will (Ps 32:2; 78:8), and then finally, God's
Spirit (Ps 51:11). Again due to the large number of possible examples only a
few of the representative ones have been cited.
3. Soul (wp,n,)
This word has such a large number of occurrences and
breadth of meaning and usages it is difficult to discuss in a brief way. The
common meaning running throughout the Semitic languages in which it
occurs (Hebrew, Akkadian and Ugaritic) is "throat," an exception being
Arabic.11 Some of the more obvious examples of wp,n, being used as throat
are Isa 5:14; Ps 69:2[1]; Jonah 2:6[5]. Other uses include animate forms of
9 Wolff, Anthropology, 32; but cf. Johnson, Vitality, 24, n. 1. Wolff
cites 378 occurrences in Hebrew, 11 in Aramaic. For a breakdown of the
word in the various blocks of the Hebrew Bible see
TWAT, vol. 7 (1993), 393-418. For a more topical treatment see F. Baum-
gartel, "pneu?ma, pneumatiko<j, etc." TDNT, vol. 6 (1968), 359-367.
10 Eberhard Kamlah, "Spirit," NIDNTT, 3.690.
11 Johnson, Vitality, 4.
197
life or life itself (Prov 8:36; Ps 30:4[3]; Lev 17:11; 24:17-18; Deut 12:23), person
or individual (Lev 18:29; 23:30; Jer 43:6), the locale of emotion (2 Sam 5:8; Jer
13:17; Ps 35:9), the seat of desire (Deut 12:15; 14:26; 1 Sam 2:16; Ps 107:5, 9)
and a form of personal pronoun (Gen 12:13; Judg 16:30 Job 16:4; Ps
54:6[4]).12
B. Similar Uses in Egyptian, Akkadian and Ugaritic
The initial section of this discussion will address briefly the
Egyptian meanings behind the two words translated "heart," ib and ha.ty;
then the uses of cognates in other Semitic languages will be mentioned,
including Akkadian and Ugaritic.
1. Egyptian
a. Heart (ib and ha.ty)
Many of the same meanings of the Hebrew word
for heart can also be found in ancient Egyptian, even though Egyptian and
Hebrew are not cognate languages.13 The semantic difference between ib
and ha.ty is difficult to determine. In Egyptian, "heart" may stand for the
anatomical organ, the seat of reason and understanding, the residence of
feelings, or may represent the character or nature of humankind, among
other things.14
12 See the categories of Ellis R. Brotzman, "Man and the Meaning of
wp,n,," BibSac 145 (1988): 401-407.
13 N. Shupak, Where Can Wisdom be Found? The Sage's Language
in the Bible and in Ancient Egyptian Literature, OBO 130 (Goittingen: Van-
denhoeck & Ruprecht, 1993), 297-299. I use cognate in the sense of having
the same root and used with similar meaning(s).
14 See Shupak's discussion in Where Can Wisdom Be Found?, 299-
311; and H. Brunner, "Herz," LA, vol. 2 (1977), 1158-1168.
198
b. Spirit (ba and ka)
This aspect of Egyptian anthropology is almost
completely lacking in the Israelite view, and Egyptian has no equivalent for
the Hebrew HaUr.15 The Hebrew ideas contained in HaUr are not used in the
word ka which is sometimes translated "spirit," or ba, the "soul." Since
ba and ka are two separate elements in Egyptian anthropology they will be
given separate treatment.
In Egyptian, another word, akh, is sometimes translated "spirit"
because of its relation to the Egyptian word "to shine, to be resplendent,"
and thus signifies the transcendent life-form of a person and the trans-
figured existence in the afterlife.16
(1) ba
This word has been discussed at some
length above in chapter one regarding the Egyptian document called The
Dispute of a Man with His Ba.
(2) ka
The ka or the "double" of a person is some-
times seen as the life force within. H. Seebass says, "Der Ka is der
‘Doppelganger' des Menschen, bezeichnet aber zugleich "Lebenskraft' und
‘Nahrungsmittel.'"17 This spirit-double comes into existence when the
15 See S. Tengstrom, "HaUr," TWAT, vol. 7 (1993), 391-392, for a brief
discussion of the Egyptian concept, which seems tied to the "air" and its
association with the Luftgott Amun.
16 John Baines, "Society, Morality and Religious Practice," in
Religion in Ancient
Press, 1991), 145; cf. E. Otto, "Ach," LA, vol. 1 (1975), 49-52.
17 H. Seebass, “wp,n,," TWAT, vol. 5 (1986), 533.
199
child is born and enables the generations to continue and receive offerings
in the next life.18 The ka can be seen as something passed down from
parent to child or from one god to another.19
2. Akkadian and Ugaritic
a. Akkadian
(1) libbu
In Akkadian libbu carries the same range
of meanings as Hebrew ble/bbAle.20 Included in its many uses are heart as
an anatomical organ, as the center of inner life, including emotions,
volition, purpose, wish or desire, intellectual activity, and a remote or inner
place.
(2) napistu
Since the root rwh does not occur in the
eastern branch of the Semitic languages, the discussion will pick up with
napistu.21 There is a very wide range of meaning displayed in this root.
The large number of possibilities include life, vigor, vitality, good health,
living things, person, somebody, (negated) nobody, capital case, personnel,
persons of menial status, animals counted in a herd, body, self, breath,
18 Baines, "Society," 145; cf. also P. Kaplony, "Ka," LA, vol. 3 (1980),
275-277.
19 See Kaplony, "Ka," 276; L. H. Lesko, "Ancient Egyptian
mogonies and Cosmologies," in Religion in Ancient Egypt, ed. B. E. Shafer
(Ithaca: Cornell University Press, 1991), 92; and Pyramid Text §600.
20 For an extensive list of the occurrences of libbu see CAD, vol. 9
(1973), 164-176.
21 As indicated above, see Johnson, Vitality, 23; and S. Tengstrom,
"HaUr" TWAT, vol. 7 (1993), 390.
200
livelihood, provisions, sustenance, throat, neck, opening, air hole and
neckerchief.22
b. Ugaritic
(1) lb
In the literature recovered from Ras Sham-
ra the word translated "heart" is not as prominent as one might have
expected. Too much significance should not be placed on this, however,
since the relatively small number of occurrences of lb may be no more than
accidental. Similar to its cognate languages, Ugaritic uses lb to mean the
anatomical organ, the seat of emotion, the seat of desire, the locale of
intellectual activity and as reference to a remote place.23
(2) rwh
In the west Semitic languages rwh carries
many similar meanings already attested in the above discussion on HaUr,
making further comments unnecessary.
(3) nps
Due to the similarities between the Hebrew
and Ugaritic languages, many of the meanings of Hebrew wp,n, and Ugaritic
nps overlap. Gordon gives the primary meaning of nps (possibly napsu)
as "soul," along with "appetite" and "sexual appetite." He compares it to
22 CAD, vol. 11/2 (1980), 296; cf. Seebass, "wp,n,," TWAT, vol. 5 (1986),
535.
23 See the references listed under lb in J. Aistleitner, Worterbuch
der Ugaritischen Sprache (Berlin: Akademie Verlag, 1965), 1616-1.67; as well
as R. E. Whitaker, A Concordance of the Ugaritic Literature (
201
Hebrew and Arabic cognates which mean "appetite," "soul," "person," or,
when used collectively, "people." It may also mean "throat" like the
Akkadian npst.24
In summarizing this section we can observe that the words used in
this study of Hebrew psychology have similar uses in Egyptian and other
Semitic languages, although Egyptian contains some ideas and implica-
tions the Semitic languages did not have due to cultural and religious
factors.
II. Analysis of Specific Proverbs Related to Emotional Suffering
The previous section on terminology has helped to prepare the way
for this part of the study by laying a foundation for the various terms used
as references to emotions, or the location of the experiencing of emotions.
First I will look at individual proverbs which use ble in a setting of
emotional suffering, then HaUr, and lastly wp,n,.
A. Heart (ble)
There are six proverbs which will be discussed in this section:
12:25; 13:12; 14:10, 13; 15:13; 25:20. In each case the discussion will be
limited to issues which are directly tied to interpretation along the main
theme.
1. 12:25
This saying is set in antithetical parallelism and con-
tains a word-play on the similar sounds of the last word in each colon:
24 UT, 3.446.
202
:hn.AH,m.;Way; bOF rbAdAv; hn.AH,w;ya wyxi-bl,b; hgAxAD;
The grammar in this proverb is difficult. According to Whybray the verse
has two grammatical anomalies: first, hgAxAD;, a feminine noun, has a mas-
culine verb, hn.AH,w;ya; and secondly, both verbs in the saying have feminine
suffixes instead of masculine suffixes.25 One attempt to solve this problem
is to see the third feminine singular suffix on the verb referring to ble.26
The problem of the gender of the verbs27 may possibly be solved by com-
paring them to the energic use of the n as in Ugaritic.28 These "nunnated"
forms in Hebrew would bear witness to archaic forms, or at least the
appearance of such.
Whybray sees no evidence of editing to make larger structures in
chapter twelve but notes that vv. 14-25 are almost all concerned with various
25 R.
198. BHS suggests emending the hnA.H,-- endings to Un.H, the third masculine
singular siffix.
26 See W. L. McKane, Proverbs: A New Approach, OTL, (Philadel-
phia:
that does not resort to emendation see Otto Ploger, Spruche Salomos, BKAT
17 (Neukirchen-Vluyn: Neukirchener Verlag, 1984), 147.
27 G. R. Driver's collection of texts in which there is disagreement
between the gender of the subject and the verb contains several proverbs, so
this may not be quite as unusual as one might think, see his "Hebrew
Studies," Journal of the Royal Asian Society (1948): 176. See also Stephen A.
Geller, Parallelism in Early Biblical Poetry, Harvard Semitics Monograph
20 (Missoula: Scholars Press, 1979), 24.
28 Cf. UT 1.72-73; and S. Segert, Basic Grammar of the Ugaritic
Language (Berkeley: University of California Press, 1984), 91.
203
aspects of speech.29 In the structures suggested by Meinhold and Garrett,
there is agreement of a vague sort, with Meinhold seeing 12:24-28 as a
group of proverbs while Garrett expands it to 12:23-28.30 In Garrett's
structure there is a six-verse parallel pattern:
A : Caution and incaution (v. 23)
B: Diligence and laziness (v. 24)
C: Anxiety and joy (v. 25)
A': Caution and incaution (v. 26)
B': Laziness and diligence (v. 27)
C': Life and immortality (v. 28)31
Meinhold goes to greater lengths to tie vv. 24-28 to the previous
proverbs of the chapter:
Vom Inhalt her ergibt sich, dass sie alle mehr oder weniger deutlich
auf Vorangegangenes im Kapitel bezogen sind. V.24 and 27 gehoren
durch je ein Vorkommen von "Nachlassigkeit" and "fleissig," die
zueinander chiastisch stehen, zusammen and klingeri mit den
Thema Fleiss-Faulheit an V.11 and V.9 an. V.25 erwahnt ein "gutes
Wort" and nimmt die Thematik Rechtes and falsches Reden der
Verse 13-23 auf. V.26 enthalt den Gegensatz Gerechter-Frevler and
verweist damit auf die Verse 1-12; V.28 bildet dazu einen generellen
Abschlusssatz, in dem "Gerechtigkeit" erwahnt wird and--wie in
V.26--das Wort fur "Weg" vorkommt.32
29 Whybray, Proverbs, 190.
30 See A. Meinhold, Die Spruche, 2 Teile (
lag, 1991), 1.213-214; D. A. Garrett, Proverbs. Ecclesiastes, Song of Songs,
NAC vol. 14 (Nashville: Broadman, 1993), 133.
31 Garrett, Proverbs. Ecclesiastes, 133. Garrett's suggested poetic
structures sometimes suffer from a lack of real verbal links between the
parallels. His titles for the various components can be vague and general at
times, and often not reflective of true parallelism.
32 Meinhold, Die Spruche, 1.214.
204
Both see the chiastic structure in vv. 24 and 27. Since 12:25 fits no
clear structural pattern we will leave it as a proverb that is not joined to any
obvious context.
The root of the verb in the first line is a matter of debate. As it
appears in the MT, the word is generally seen as based on the root hHw, "to
bow down."33 Hubbard suggests HUw "to sink" as the root34 (cf. NKJV,
"depression") and cites similar usage in reference to emotional despair in
Ps 44:26[27] and Lam 3:20. Regardless of whether the root is hHw or HUw the
notion of going down is present and the contrast with the verb in the next
line, hn.AH,m;.Way; shows it to be a negative idea. Dahood offers the possibility
that this word is derived from the root NHw on the basis of Ugaritic parallels
and the Hebrew noun NyHiwA "inflammation," and suggests "feverish" as a
translation here.35 However, this seems strained, and there is no good
reason to seek a parallel in Ugaritic when there are two roots in Hebrew
that fit the context better.
The root of the word translated "anxious" occurs thirteen times in the
OT. It signifies anxiety, with a shading toward the meaning "fear" in some
places. In virtually every occurrence it seems to refer to the cares and
concerns of everyday life and survival.36 Despite the assurances of many
33 HAL, vol. 4 (1990), 1351: beugen, niederdrucken.
34 D. A. Hubbard, Proverbs (Dallas: Word, 1989), 223; cf. also G. R.
Driver, "Hebrew Studies," 176.
35 M. J. Dahood, Proverbs and Northwest Semitic Philology (
Pontifical Biblical Institute, 1963), 27.
36 1 Sam 9:5; 10:2; Jer 17:8; 38:19; 42:16; 49:23; Josh 22:24; Ezek 4:16;
12:18, 19. There seem to be two exceptions: Isa 57:11 speaks of fear and
dread of other gods, while Ps 38:19[18] refers to being troubled by sin.
205
other proverbs such as 12:11, 12, 14, 21, 24 and 27, that hard work, right-
eousness and wisdom will pay off, it is interesting to note the formulation of
a proverb like this. In a day and time when subsistence living was the
norm it is easy to see how this kind of anxiety might weigh a person down.
Since the cause of the anxiety is not specified we must leave it as the
general stresses of daily life. In this setting the next line of the saying
becomes all the more important. A "good word" to cheer or encourage
would have been an important show of support and concern. The pressure
on a parent to provide for the needs of a family must have been immense at
times, since survival depended on the parent's ability in trade or agri-
culture, and was subject to the vagaries of climate and nature, quite apart
from any sin or wrongdoing on their part.
2. 13:12
This proverb is also antithetic in its parallelism and
comments on the results of hope being delayed, deferred or being "long
drawn out,"37 the word hkAwA.mum; being based on a root; (j`wm) meaning "to
draw, drag, seize."38
In examining the poetic structure of the small unit composed of
13:12-19 there is general agreement among those who see smaller poems in
the book of Proverbs that the phrases translated a "longing fulfilled" in
37 D. Kidner, The Proverbs: An Introduction and Commentary,
TOTC (Downers Grove: InterVarsity, 1964), 102, who says the verb here
means delayed or denied by all reasonable expectations.
38 HAL, vol. 2 (1974), 610: packen, wegraffen, hinziehen, ziehen,
schleppen. In the pu'al with reference to Prov 13:12: hingehalten.
206
13:12b (hxABa hvAxETa) and 13:19a (hyAh;ni hvAxETa) form an inclusio.39 My own
suggestion for structuring this small poem is as follows:40
A 13:12 :hxAbA hvAxETa Myy.iHa Cfev; ble-hlAHEma hkAwA.mum; tl,H,OT
B 13:13 :MlA.wuy; xUh hvAc;mi xreyvi Ol lb,HAye rbAdAl; zBA
B' 13:14 :tv,mA yweq;mo.mi rUslA Myyi.Ha rOqm; MkAHA traOT
C 13:15 :NtAyxe Mydig;Bo j`r,d,v; NHe-NT,yi bOF-lk,We
C 13:16 :tl,U,xi Wrop;yi lysik;U tfadAb; hW,fEya MUrfA-lKA
C 13:17 :xPer;ma MyniUmx< ryciv; frAB; lPoyi fwArA j`xAl;ma
B 13:18 :dBAkuyi tHakaOT rmeOwv; rsAUm fareOP NOlqAv; wyre
A' 13:19 :frAme rUs MyliysiK; tbafEOtv; wp,nAl; braf<t, hyAh;ni hvAxETa
The A elements of the poem contain the saying that caused this
passage to be included in this study. The issue of the "sick heart"
(ble-hlAHEma) in v. 12a is less a piece of advice and more a psychological
observation, cf. 12:25a. V. 19a contains a similar idea to v. 12b but the
parallel line in 19b is virtually unrelated, leading Whybray to assert that the
two lines in v. 19 were originally two separate sayings. The reason for their
joining was due to the similarities in sound between the two words which
begin the respective lines, hvAxETa and hbAfeOT, which may have led to their
39 Whybray, Proverbs, 200, 205; Garrett, Proverbs, Ecclesiastes, 137;
O. Ploger, Spruche Salomos, 162; Meinhold, Die Spruche, 1.222-223.
40 My suggested structure is more similar to Whybray's than to
Garrett's or Meinhold's, though Whybray (Proverbs, 205) believes v. 17 is an
exception to the poetic structure but does not enlarge on this thought.
207
association in oral transmission.41 Ploger disagrees, saying that the
second line presents a warning that to have one's desire fulfilled depended
on making the correct decision to turn from evil.42 Thus there is no need
to hold to two originally independent sayings which were later joined in this
saying.
Prov 16:6b says by the fear of Yahweh one turns from evil (frAme rUs),
the same phrase as in v. 19b. In 16:6b we see the combination of turning
from evil with the theme or driving force behind the book of Proverbs, that of
the fear of Yahweh.43 In v. 19b the opposite is stated. A completely differ-
ent system of values is in operation regarding turning from sin. Those who
fear Yahweh turn from sin, but for fools the same action is deemed an
abominatic.
The B elements are centered around the topic of instruction, with vv.
13-14 being virtually identical in meaning. The terms rbD, hvcm, and hrvT
are often used interchangeably in the first nine chapters to denote instruc-
tion,44 and it is also the subject of 13:1. These two sayings reflect the
41 Whybray, Proverbs, 207-208, citing F. Delitzsch, see C. F. Keil and
F. Delitzsch, Proverbs, Ecclesiastes, Song of Solomon, tr. M. Ea.ston (1872,
repr.
also attributes the association of these two lines to alliteration.
42 Spruche Salomos, 162-163.
43 The association of fearing Yahweh and turning from evil is also
found in Prov 3:7 where the verbs are couched as imperatives. Note that the
assessment of Job's character in Job 1:2; 2:3 and the conclusion to the
wisdom poem in Job 28 also combine these expressions, although Myhlx or
yndx is used rather than hvhy.
44 For rbD see 4:4b, 20a; 8:6a; for hvcm see 2:lb; 3:lb; 4:4c; 6:20a; 7:lb,
2a; and for hrvT see 1:8b; 3:la; 4:2b; 6:20b; 7:2b. The latter two terms often
occur as parallel members.
208
doctrine of the two ways, which is very prominent in the first nine chapters
of Proverbs. The goals of instruction are stated positively and negatively in
vv. 13-14 as a matter of life and death. Those who obey the instruction enjoy
the reward, while those who ignore it are trapped in the snares of death.45
The fountain of life (v. 14) is an image similar to the tree of life in v. 12, and
is not intended to validate foreign mythology.
In v. 18 the words rsAUm and tHakaOT are used in a saying that empha-
sized the importance of the discipline and instruction offered. The reward
and punishment mentioned revolve around the social values of honor and
esteem in the eyes of the community. Scorning instruction and ignoring
discipline will bring a heavy penalty in poverty and shame. On the other
hand, observing the teaching of the wise will bring life and honor.46
The C elements are three examples of those who fail to heed the
instruction given. Cited for their lack of insight are the unfaithful, the fool
and the untrustworthy messenger. The unfaithful person will have diffi-
culty in interpersonal relationships because of their lack of integrity. In a
society where personal integrity was often based on a person's good word,
the person who was unfaithful would have a difficult time in a barter
system. Since their word may not be taken at face value others in the
community might be hesitant to trade with them. The actions of the fool
45 McKane, Proverbs, 455, suggests a Canaanite background for the
image of the god Mot as a hunter or fowler entrapping the unwary in his
snares. In a book that is thoroughly monotheistic and Yahwistic, the
burden of proof rests with McKane to provide more evidence for this
assertion.
46 See the previous chapter for a discussion of honor and shame, and
the importance of these two ideas in ancient Israelite society.
209
have already been discussed at length in the previous chapter and need not
be repeated here. The untrustworthy envoy was one who delivered
messages for another, whether in the royal court or outside it. In a day
when communication was done by messengers who were often entrusted
with the power of negotiation for, e. g., the price of livestock or the like, one
who could not be trusted to negotiate fairly or truthfully would cause
problems for both parties in the negotiation process.47
Returning to the main saying in this discussion (13:12), we observe
that the heart is sick (hlAHEma) when hope (tl,H,OT) is delayed.48 The word
translated "sick" can have a variety of meanings, including sick, weak,
diseased, grieved, injured, etc. Essentially it is a general term for physical
weakness. Seybold says of this word, "Das Bedeutungspotential sowohl
des Verbums wie der Nomina ist au charakterisieren als allgemeine
Bezeichung eines ‘Zustands korperlicher Schwache.'"49 The root hlH is
the basis of the proper name NOlH;ma (Ruth 1:2, 5; 4:9), one of Naomi's sons
who died young. However this root can also be used to refer to conditions
other than sickness, Jer 12:13; Ezek 34:4, 21; etc. Since the root can have
such a broad range of meanings it is difficult to place this proverb
specifically in the realm of physical illness to the exclusion of emotional
pain. Hubbard takes it as depression rather than physical pain.50
47 McKane, Proverbs, 460-461.
48 Paronomasia is present here to call attention to the contrast
between hlAHEma and tl,H,OT.
49 K. Seybold, "hlH," TWAT, vol. 2 (1977), 964.
50 Proverbs, 196. Building on Kidner's observation regarding the
translation of hkAwA.mum;, Hubbard says that when hope is long drawn out, i. e.,
210
Disappointment or discouragement is set in contrast to the second
line of the proverb: when a longing is fulfilled it is likened to a tree of life.
The question of interpreting the image of the tree of life is a matter of on-
going debate. Some see it as an allusion to the tree of life in Gen 2:9; 3:23-24;
or possibly to a tree growing in the temple grove which was constantly fed
by the nearby streams of the water of life.51 Christa Kayatz discusses the
tree of life in connection with taking hold of a particular tree in order to
gain eternal life, a thought that was current in the mythology of the
Egyptian cult of the dead.52 W. L. McKane is of the opinion that the
expression "tree of life" in Proverbs is "just a pretty figure of speech."53
Whybray suggests that the word Cfe is more exactly "wood" or a wooden
object, and frequently means stick or staff (2 Sam 21:19; 23:7; 2 Kgs 6:6; Ezek
37:16), so the phrase may be more accurately "staff of life."54 The difficulty
with Whybray's suggestion is that "staff of life" is no more clear in its intent
or image than "tree of life." And accepting it as the translation in this
saying suffers from the absence of usage elsewhere in the OT. It may be
better to accept the idea of a tree in this proverb, realizing the value of a
living tree in a hot, barren desert region for its shade and fruit.55
rewards for hard work do not appear within a reasonable schedule, hope-
lessness and the accompanying depression often set in.
51 See G. Widengren, The King and the Tree of Life in Ancient Near
Eastern Religion (Uppsala: Lundquistska, 1951), 19.
52 C. Kayatz, Studien zu Proverbien 1-9, WMANT 22 (Neukirchen-
Vluyn: Neukirchener Verlag, 1966), 105-107, cf. plate opposite 105.
53 McKane, Proverbs, 296.
54 Proverbs, 67.
55 Whybray alludes to the possibility of this interpretation (Proverbs,
211
There are a few distant parallels to the idea of eating something to
acquire eternal life in ANE literature. In the Gilgamesh Epic56 Utna-
pishtim gives Gilgamesh a plant, which if eaten, would bestow eternal life.
Unfortunately, a snake eats it while Gilgamesh is bathing. The Akkadian
myth Adapa also shares the theme of eating something in order to acquire
eternal life, but in the case of Adapa it is the bread or food of life rather
than fruit from a tree, as in Genesis.57 Some of these stories contain
elements that are similar to the account of the fall in Genesis, but the
contexts are very different and should not be pressed too closely as
parallels.58
In all four occurrences of the expression Myyi.Ha Cfe in Proverbs (3:18;
11:30; 13:12; 15:4) the definite article is missing. This is not the case in Gen
2:9; 3:23-24, where the phrase reads Myyi.Haha Cfe. The absence of the article in
Proverbs may be so that readers will not make a direct association with the
tree of life in Genesis.59 In this case Kidner is correct in seeing this
expression as a "graceful metaphor."60 It is also due to the infrequent use
67) in reference to the occurrence of the same expression in Prov 3:18. He
draws attention to Mesopotamian literature where eating the fruit of a
sacred tree conferred immortality on the eater. Though I do not believe this
is the concept behind this expression in Proverbs, the translation "tree of
life" should be retained.
56 11:268-269; ANET, 96.
57 ANET, 102.
58 Gordon J. Wenham, Genesis 1-15, WBC vol. 1 (Waco: Word, 1987),
52-53. See also Victor P. Hamilton, The Book of Genesis, Chapters 1-17,
NICOT (Grand Rapids: Eerdmans, 1990), 162-163.
59 E. B. Smick, "Tree of Knowledge, Tree of Life," ISBE, vol. 4 (1988),
901.
60 Kidner, The Proverbs, 65. For a discussion of expressions regard-
212
of the definite article in poetry,61 and this is the reason for the difference in
the two occurrences. It is simply prose as opposed to poetry.
While we may never know exactly what the Hebrew sages had in
mind regarding the "tree of life" it seems obvious that it was meant to be in
contrast to the "heartsick" person. This contrast will be best understood in
light of a metaphor in the absence of any solid indications of the mythical
notions associated with the tree of life, whether it be in Genesis or in foreign
mythology.
The frustration or discouragement in this proverb is not tied to
actions that the heartsick person can be blamed for. This person seems to
be a victim of harsh circumstances that apparently work against or hinder
someone from achieving goals or receiving rewards for the work invested.
3. 14:10; 14:13
The two observations on human nature in 14:10 and
14:13 are part of a larger poem which occurs in 14:8-15.62
A 14:8 :hmAr;mi MyliysiK; tl,U,xiv; OKr;Da NybihA MUrfA tmak;HA
B 14:9 :NOcrA MyriwAy; NybeU MwAxA CyliyA Mylivix<
C 14:10 :rzA brafAt;yi-xlo OtHAm;Wib;U Owp;na tr.amA fadeOy ble
D 14:11 :Hayrip;ya MyriwAy; lh,xov; dmewA.yi MyfiwAr; tyBe
ing life and death in Proverbs see his "Subject Study: Life and Death," 53-56,
esp. 54.
61 See the discussion in F. I. Andersen and A. D. Forbes, "'Prose
Particle' Counts of the Hebrew Bible," in The Word of the Lord Shall Go
Sixtieth Birthday, ed. C. L. Meyers and M. P. O'Connor (
American Schools of Oriental Research, 1983), 165-183.
62 Adapted from Garrett, Proverbs, Ecclesiastes, 142.
213
D' 14:12 :tv,mA-yker;Da h.tAyriHExa wyxi-ynep;li rwAyA j`r,D, wye
C' 14:13 :hgAUt hHAm;Wi h.tAyriHExav; ble-bxak;yi qOHW;Bi-MGa
B' 14:14 :bOF wyxi vylAfAmeU ble gUs fBaW;yi vykArAD;mi
A' 14:15 :OrwuxEla NybiyA MUrfAv; rbADA-lkAl; NymixEya ytiP,
This series of proverbs appears to be set in a carefully balanced
chiasmus expounding the general theme of appearance and reality. Each
saying is antithetic. The two proverbs that are our immediate concern are
the C elements of the poem and make statements regarding emotions that
are fleeting and temporary, or simply superficial.
The poem is bracketed by the chiastic occurrence of the word MUrf
(14:8a, 15b) and its contrast with MyliysiK; (14:8b) and ytiP, (14:15a). In the A
element (vv. 8, 15) the prudent one63 discerns his way or steps, while fools
lack any sense of direction64 (hmAr;mi) and the simple believes everything he
hears (rbADA-lkA). Essentially the fool and the simple lack discernment (Nyb).
The B element presents some daunting grammatical problems, most
notably v. 9, which literally reads "Guilt (or a guilt offering) mocks fools." A
small emendation of the verb from singular to plural would allow us to read
"Fools mock a guilt offering," or "Fools mock at guilt." The B element picks
up the vocabulary of the previous saying in its reference to the Mylivix< (cf. v.
8b), presenting a contrast between the Mylivix< and MyriwAy;, the former
63 The word MUrf sometimes means cunning. Cf. HAL., vol. 3 (1983),
839: Klugheit. Whybray (Proverbs, 214) suggests "intelligent person" as a
translation for MUrf in these sayings.
64 So McKane, Proverbs, 466-467.
214
mocking the MwAxA, while the latter discerns (Nyb cf. v. 8a) what is deemed
NOcrA.65 The issue of retribution for sin is in view in v. 14, the MwAxA in v. 9
being a parallel element to the root fbW, which does double duty for both
lines in v. 14. In 14a it carries the sense of being filled, satisfied or having
abundance in a negative sense and 14b has a positive connotation.
The C element of this small unit contains the two proverbs that are
the main foci of this study. Both refer to the ble as possessing a condition
that is not evident to the outward appearance. As the seat of knowledge the
ble knows bitterness (tr.amA), a word based on the root rrm. The adjective
rm is frequently used to express an emotional response to a destructive or
heart-rending situation, cf. 1 Sam 1:10; Job 3:20; 7:11 10:1; Gen 27:34; Est
4:1; Isa 38:15; etc.
The merism of rrm and HmW in v. 10 intends to cover the whole range
of human emotions and the comment in this proverb refers to feelings too
deep to share in public.67 Others see this saying referring to emotional
isolation.68 This would be very unusual in a culture which downplayed
individualistic expression, yet the originator(s) of this proverb knew there
was a sense in which each person is a lone individual with feelings and
65 According to McKane, Proverbs, 476. For discussions of the singu-
lar verbs with plural subjects see Whybray, Proverbs, 214-215; Ploger,
Spruche Salomos, 167.
66 An unusual spelling due to the dagesh forte in the r, a consonant
which usually does not geminate. tramA occurs twice in Gen 26:35 (without
the dagesh) and these are its only occurrences in the Hebrew Bible.
67 Hubbard, Proverbs, 317.
68 Kidner, Proverbs, 107-108; McKane, Proverbs, 471.
215
situations that may not be shared with others.69 There are other proverbs
which state or imply that only God has access to the most private parts of
the human heart, 17:3; 21:2; 24:12; cf. also Ps 44:22[21].
The point of v. 13 seems to be that there is no complete separation of
one emotion from the other, even the extremes. Or that even in the best of
times there may be underlying grief over something, or that all emotional
states are temporary. The word translated "ache" in v. 13 is based on the
root bxk. This root can be understood as pain or sorrow. Its cognates in
Aramaic and Akkadian emphasize physical pain, while in Arabic the
cognate stresses the emotional aspect.70 The term paralleled with bxak;yi is
hgAUt, from the root hgy, a noun that occurs also in Prov 10:1; 17:21; Ps 119:28.
The use of these two terms in a parallel construction shows them to refer to
an inner pain or emotional distress, without reference to a physical aspect,
or at least; placing any physical aspect that might be present in a secondary
position.71
The gender-matched parallelism of v. 13 functions to heighten the
antithesis or contrast between the two parts of the saying.72 If vv. 10 and 13
69 Whybray (Proverbs, 215) is of the opinion that this proverb shows
awareness of the inviolate part of every person which no one can fully
penetrate.
70 J. N. Oswalt, "bxaKA," TWOT, 1.425.
71 S. Wagner, "hgAyA," TWAT, vol. 3 (1982), 407: "Mit ‘Kummer' ist
nicht an einer einzelnen physischen oder psychischen Schmerz gedacht,
sondern an eine Grundstimmung das Lebensgefi.ihls, die sich aus dem
unterschiedlichsten Erleben von Schmerz, Leid, Gram u. a. ergeben kann.
‘Kummer' ist das Gegenteil von Freude and Jubel."
72 Wilfred G. E. Watson, Classical Hebrew Poetry, JSOTSS 26, 2nd
ed. (Sheffield: Sheffield Academic Press, 1986), 125.
216
are truly part of a structured poem then the genders may function to
emphasize the last line, which is feminine, and works as a sort of "punch-
line" to the previous lines, which are masculine.
There are two important words common to both of these proverbs, ble
and hHAm;Wi, as well as wp,n, functioning as a referent to "self."73 In v. 10 ble
probably carries the meaning of the inner person, and specifically the part
that "knows," hence the translation "mind" would be appropriate here. In
v. 13 ble is the location where feelings are experienced. There is no
statement in either v. 10 or v. 13 which fixes blame or sin on the suffering
person, which is all the more amazing when one notes the presence of the
retribution principle in vv. 11, 14. The emotional suffering portrayed here
is simply part and parcel of an experience common to almost everyone.
This forces the reader to recognize that there is a sense of retribution, and
that there are certain actions that will lead to negative results. However,
there are also certain problems all people face that have little or nothing to
do with sin or a fault on the part of the person. They are problems all people
face at one time or another quite apart from any sin.
4. 15:13
It is difficult to construct a larger poetic structure for
chapter 15,74 although there are many linking verbal associations and
thematic similarities. Vv. 8-9 can be taken as a pair, as well as vv. 10-11.
73 The words hrAmA and wp,n, are also associated in 1 Sam 30:6; 2 Kgs
4:27.
74 Garrett, Proverbs, Ecclesiastes, 143-154, esp. 150 argues for a large
poetic unit which extends from 15:1 to 16:8.
217
As I will show below, vv. 12-15 are a small unit in an ABA'B' format, then
vv. 16-17 are Tob-Spruche. The links are too complex to explain in com-
plete detail.75 In the proverbs surrounding v. 13 there are several verbal
links, with a "vocabulary chain" forming in vv. 12-17 (and v. 11), but not
necessarily having a similar theme.76 In vv. 11, 13, 14 and 15 we find ble,
while vv. 15, 16 and 17 are further linked by the occurrence of bOF.77 The
comparison made between the "joyful heart" and the "broken heart" in 15:13
is seen as a contrast of result. The happy face is antithetic to a crushed
spirit. This may be seen more emphatically if Garrett's suggestion of a
parallel structure in 15:12-15 is correct:78
A 15:12 :j`leye xlo MymikAHE-lx, Ol HakeOh Cle-bhax<y, xlo
B 15:13 :hxAken; HaUr ble-tbac.;fab;U MyniPA bFyye HameWA ble
A' 15:14 :tl,U,xi hf,r;yi Myliysik; ynep;U tfaDA-wq.,bay; NObnA ble
B' 15:15 :dymitA hT,w;mi ble-bOF; MyfirA ynifA ymey;-lKA
A closer look at vv. 13, 15 shows some parallel ideas:
75 See Whybray, Proverbs, 225-238 for a brief discussion of the key
word associations in this chapter. The latter part of chapter 15 contains
many links to previous sayings in the chapter and is similar in theme to
proverbs in other parts of the book. For example, vv. 26, 29 have similarities
to vv. 8-9; and cf. v. 30 with vv. 13, 15. Other examples could be cited as well.
76 Whybray, Proverbs, 225.
77 See Ploger, Spruche Salomos, 182: "Im mittleren Tell des Kapitels
sind inhaltliche Zusammenhange kaum erkennbar, doch sind gelegentlich
Stichwort-Verbindungen festzustellen, so ble in den Versen 13-15 and bOF
in den Versen 15-17."
78 Garrett, Proverbs. Ecclesiastes, 153, n. 318.
218
(1) happy heart//cheerful heart;
(2) cheerful face//continual feast;
(3) heartache//oppression;
(4) crushed spirit//wretchedness.
These parallels occur in a chiasm, which reveals an intricate
arrangement of structure and substructure.
In 15:13 we are told that a "happy heart" makes the face cheerful, but
the results of a broken heart can be devastating. The NIV translates the
phrase ble-tbac;.fa "heartache." The root bcf has a wide range of meaning
but here takes on the nuance of spiritual or psychical pain,79 although this
root is also associated with labor (Gen 3:17; 5:29; Isa 5:29; etc.), pain in
childbirth (Gen 3:16, note the close proximity with "labor" in 3:17), and
physical pain (Eccl 10:9).80 When reference is made to emotional pain the
word is not specific enough to designate a particular kind of pain. As we
have it in this proverb, the expression ble-tbac;.fab; can be understood as
virtually any kind of emotional trauma which leads to a "crushed spirit."
This should not be too surprising, since one would expect this kind of
generality from a proverb.
5. 25:20
This proverb is set in a smaller poetical unit made up of
25:18-20, which is in turn part of a larger piece comprised of 25:2-27.81
79 C. Meyers, "bcf," TWAT, vol. 6 (1989), 299.
80 In 1 Chr 4:9-10 there is an extended word-play on this root regard-
ing the name Jabez, the pain his mother experienced giving him birth and
his own desire to avoid pain.
81 R. C. Van Leeuwen, Context and Meaning in Proverbs 25-27,
219
Garrett recognizes the placing of 25:18-20 together but does not treat 25:2-27
as an entire unit.82 Meinhold also groups the chapter under one main
heading, "Konigsspruche and Arten von Selbstbeherrschung," but sees the
material subdivided into three smaller units--vv. 2-10; vv. 11-22; vv. 23-28--
with vv. 18-20 being treated as a subunit of vv. 11-22.83
Difficulties abound in this proverb.84 Driver almost totally recon-
structs this proverb on the basis of two occurrences of the root rtn, the first
meaning like the Arabic natru(n), "plunging a weapon deeply in," and
natratu(n), "deep wound;" and the second usage similar to Egyptian ntry,
Akkadian nitiru and Aramaic
the belief that the problem is a result of vertical haplography. His recon-
struction, based on the LXX,86 reads:
SBLDS 96 (Atlanta: Scholars Press, 1988). He treats 25:2-27 as a unit (57-86)
and 25:18-20 as a form critical unit of sayings (64), dealing with relations to
one's neighbor, 25:18-19; and propriety of behavior, 25:20 (85).
82 Garrett, Proverbs, Ecclesiastes, 208. He sees the three proverbs in
25:18-20 referring to people one should avoid: the perjurer, the undepend-
able, and the tactless.
83 Meinhold, Die Spruche, 2.415ff.
84 McKane (Proverbs, 588) calls the textual problems associated with
this saying "formidable." Whybray (Proverbs, 366) says the Hebrew text is
"seriously corrupt, and no convincing restoration has been proposed."
85 G. R. Driver, "Problems and Solutions," VT 4 (1954): 241. Natron is
a very hydrated form of sodium carbonate, which is highly soluble in water,
and effervesces with cold dilute acid, see Andree Rosenfeld, The Inorganic
Raw Materials of Antiquity (New York: Frederick A. Praeger, 1965), 120.
86 For this proverb LXX has:
!Wsper o@coj e!lkei a]su<mforon
ou!twj prospeso>n pa<qoj e]n sw<mati kardi<an lupei?,
w!sper sh>j e]n i[mati<& kai> skw<lhc culo&,
ou!twj lu<ph a]ndro>j bla<ptei kardi<an.
220
hrq Mvyb dgb hdfm [rtn-lf Mym]
fr bl-lf MyriwAb rw rtn-lf CmH
[bl hlHm wyx tgvt Nk Cfl bqrv dgbb ssk]
(Like) water on natron is (one) removing a garment in cold weather;
(Like) vinegar on a wound is (one) singing among singers with a heavy
heart;
(Like a moth in a garment or rot in wood,
so is a man's grief making the heart sick.)
According to Driver the occurrence of the textual confusion was due
to the positioning of rbn-lf Mym and rtn-lf CmH one above the other,
resulting in haplography.87 This reconstruction also requires Driver to
emend MT's MyriwiBa to MyriwAB;, "among singers," claiming this change is
"surely required by the sense; for the point is that one reveller with a heavy
heart spoils good company."88 While it might be doubted that this inter-
pretation was truly the original intent of the proverb, I can agree with his
translation of the preposition in the second line, which will be discussed
more below. Ross suggests that the first line in v. 20 could be a dittogram
from the previous proverb (v. 19), since many of the consonants are
similar:89
hrc Mvyb dgvB HFbm tdfvm v. 19b
hrq Mvyb dgb hdfm v. 20a
87 Driver, "Problems and Solutions," 242.
88 Driver, "Problems and Solutions," 241-242.
89 A. P. Ross, "Proverbs," in Expositor's Bible Commentary, ed. F.
Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1991), 5.1084.
221
This idea, though it preserves the reading of the text as it stands, is
still not very convincing and the LXX is too far removed to be of help in the
matter, according to Ross.
It is probably better to stay with the MT and see two images at work
here, which conjure up extreme reactions. The first is the removal of
clothing on a cold day, and the second having to do with vinegar, an acid,
being poured on natron, which would produce a bubbling reaction. This is
not a pleasant thing, since it indicates that the specific qualities of the
natron are being destroyed.90
Aside from textual problems which make this saying difficult to
interpret, the action described by the prepositions is not consistent. In the
first action the preposition B; actually describes the "when" of the
occurrence rather than the object receiving the action. Removing the outer
garment is a negative action which might lead to great discomfort on a cold
day, and Exod 22:26-27 says this garment was to be returned at night if the
garment was taken in pledge, otherwise the owner would be forced to sleep
without proper cover. At best this would cause discomfort but it could also
be a factor in the owner suffering from hypothermia, which can have disas-
trous results, and lead to death if not remedied. The second action is that of
pouring (though the verb is lacking) vinegar upon (lfa) soda, which results
in a destructive chemical reaction. In the third line the "destructive"
behavior is that of singing to a heavy or troubled heart (frA ble). Though the
action of singing to a heavy, troubled or grieving heart is consistent with the
90 Kidner, The Proverbs, 159.
222
use of lfa in the previous line of the saying, the action itself seems out of
place. Music (or at least certain types of music) to a person who is dis-
couraged, distressed or depressed often has a calming, soothing effect. One
can note the incident of the similar effect David's music had on King Saul (I
Sam 16:23). However, we are not told what type of music is in view in this
proverb. It seems to go against consistent usage either way lfa is taken,
and we as modern readers may have to settle for ambivalency of meaning.
If it is translated "to" in consistency with one of the most accepted transla-
tions of this preposition it then goes against a common notion that music is
soothing. But if the translation "with" is allowed in order to make the
actions seem more logical, it strains the parallelism of the previous lines.
While the translation of lfa will vary from one context to another,91 it
would not be unusual to render it "with" in this saying.92 In fact, Driver
has it this way (though I disagree with his interpretation of the proverb, see
above) as well as Whybray93 and McKane, who says, "[t]he singing of songs
on a sad heart is...the same type of expression as marching on an empty
stomach."94 While it is not the most common way to translate this
91 Note the range in translation of this preposition by P. Jouon, A
Grammar of Biblical Hebrew, rev. and tr. T. Muraoka, 2 vols. (
Pontifical Biblical Institute, 1991), 2.489-490; and cf. B. K. Waltke and M.
O'Connor, An Introduction to Biblical Hebrew Syntax (
Eisenbrauns, 1990), 216-218.
92 M. J. Dahood, "Northwest Semitic Philology and Job," in The Bible
in Current Catholic Thought, ed. J. L. McKenzie (
Herder, 1962), 69-70, suggests "in the presence of" as the translation of lf
based on Ugaritic parallels and usage, and the similar occurrence in Job
33:27.
93 Whybray, Proverbs, 367.
94 McKane, Proverbs, 588.
223
preposition, it occurs often enough to be considered an acceptable
translation.95
Another possibility is that the word frA, which is usually rendered in
this proverb as grieving, sad, troubled, heavy, or the like, be understood in
one of its most basic meanings--"evil." This gives the meaning of singing (a
good outward action) with an evil (a bad inward motive) heart, i. e., a mixed
circumstance, similar to the action of mixing an acid with bicarbonate of
soda.
Although there is no outside influence mentioned in the saying that
identifies the reason for the sadness, there is no ground for applying a strict
doctrine of retribution. Nothing forces a reader or listener to posit a sin or
wrongdoing bringing about this sadness or heaviness, if the word frA is
translated this way. The situation in this proverb is presented as a "fact of
life," an ordinary, though unfortunate circumstance, that could happen to
anyone.
Summarizing the findings regarding the term ble we note that all but
one occurrence of the sayings which use this word in association with
innocent suffering are found in Solomon B, and that one, 25:20, is in
Solomon C. Four of the seven proverbs are antithetic (12:25; 13:12; 15:13;
17:22), while 14:10 and 25:20 are synthetic and 14:13 is synonymous. Three
of the seven use either HaUr or wp,n,; as a parallel or contrasting term (14:10;
95 See Gen 32:12; Exod 12:8, 9; 23:18; 34:25:, 35:22; Lev 2:2; 3:4; 4:11;
19:26; Num 9:11; Deut 16:3; 22:6; 1 Sam 14:32, 33; 1 Kgs 15:20; Jer 3:18; Ezek
33:25; Hos 10:14; Mic 5:2; Job 38:32; 1 Chr 7:4; BDB, 755; HAL, vol. 3 (1983),
782.
224
15:13; 17:22), while the dominant expression in this group seems to be
associated with the root HmW, which appears in five of the seven (12:25;
14:10; 14:13; 15:13; 17:22).
B. Spirit (HaUr)
Under this heading there are four sayings, two of which (15:13;
17:22) have already been examined in some detail in the previous section.
The other two are 15:4 and 18:14. In this section the discussion will be
limited to issues surrounding HaUr.
1. 15:4
As noted above in discussions regarding Prov 15,
there is no clear poetic structure, but seemingly a series of verbal links and
thematic ties which are found throughout this chapter. Since these
matters have been dealt with previously I will limit the discussion to this
saying:
:HaUrB; rb,w, h.BA Jl,s,v; Myyi.Ha Cfe NOwlA xPer;ma
The point of this proverb is a comparison of the results of words on
someone else's life, whether for good or bad. The effect of these words is
communicated by the use of "tongue" to refer to words, speech, etc. This
result is contrasted by calling the positive result a "tree of life"96 and the
negative result is described as a "crushed spirit." Though the English
translations make this proverb sound like the idea of the crushed spirit is
96 For more on the expression "tree of life" see the discussion under
13:12 above.
225
identical to the expression found in 15:13; 17:22 and 18:14 the wording here
is actually quite different. In these proverbs crushed spirit is hxAken; HaUr a
feminine noun followed by a feminine adjective, whereas the phrase in 15:4,
HaUrB; rb,w, is a verbal noun followed by a preposition with a feminine noun.
So literally we could translate this "crushed in spirit." This differs very
little from saying that someone has a crushed spirit, and to draw a distinc-
tion in meaning here is to split linguistic hairs.
2. 15:13
Matters of poetic structure and vocabulary links have
been discussed at length above and need not be repeated here.
The association of the root xkn with HaUr occurs only three times in the
OT, and all three are in the book of Proverbs.97 The similar root hkn occurs
much more frequently and may have a physical meaning ("to strike, hit,
beat, slay") and a related noun form (hKAma) means "plague" or "affliction"
(Num 11:33; 1 Sam 4:8; etc.). There is also an occurrence in Ps 102:5[4]
which uses hkn to describe emotional distress:
yBli wbay.va bW,fekA-hKAUh
Smitten like grass and withered is my heart.98
The conclusion that can be drawn from the usage of the roots xkn and
hkn is that though one might function primarily in the domain of the
physical both can be found used to refer to emotion or emotional states.
97 See also 17:22 and 18:14, which will be discussed below.
98 NIV has "My heart is blighted and withered like grass."
226
The parallel of hxAken; HaUr in 15:13 is MyfirA 15:15. The similar ex-
pression HaUrB; rb,w, in 15:4 is also noted. Concerning the word frA, the root
is often set in contrast to :In, showing these two words to be corresponding
opposites,99 and this is the case in 15:15, where NIV translates it
"wretched."100 It is also possible that the adjective MyfirA was intended to
call forth subtle hints of the secondary meaning of ffr, which is "to
shatter," making itself a closer parallel to hxAken; in 15:13 and rb,w, in 15:4.101
3. 17:22
This antithetical saying has been discussed above in
relation to the heart, but the purpose here is to examine the results of a
crushed spirit. The expression hxAken; HaUr is again the focus and the cause
of the psychosomatic expression Mr,GA-wB,yaT;, "dries up the bones."
This expression is contrasted with "good medicine" in the first line.
The word hhAGe, translated "medicine," is based on a root whose Aramaic
usage includes "to be set free from guilt, pain or disease" (cf. Hos 5:13).102
Whybray observes that this word occurs only here in the OT and the
meaning is uncertain.103 Driver takes it to be related to the Arabic jihatu,
99 C. Dohmen, "ffr," TWAT, vol. 7 (1993), 586. T'he same is true
whether it occurs as a verb, a noun, or an adjective.
100 This word has a wide range of meanings, but the most common
way to render it seems to be "evil," "bad," or the like, cf. Ploger (Spruche
Salomos, 177) and Meinhold (Die Spruche, 1.253) who have bose; NASV
has "bad"; RSV "evil"; NRSV "hard."
101 This observation is made by G. H. Livingston, "ffarA," TWOT, 2.856-
857.
102 E. B. Smick, "hhAGA," TWOT, 1.152.
103 Whybray, Proverbs, 261.
227
"face" (cf. Prov 15:13),104 but it is probably better to see it as a rare word
meaning "healing" or "health."105
In this saying we are told that a crushed spirit "dries up the bones."
This is likely an observation on the effect of the psychological state on one's
physical health, a fact now recognized by the medical field.106 The expres-
sion used here is unique to the OT and carries with it a negative connota-
tion. Though a different word for "bone" is used, this proverb can be
compared with the similar idea found in Ezek 37:11:
hn.ehi hmA.he lxerAW;yi tyBe-lKA hl,.xehA tOmcAfEhA MdAxA-NB, ylaxe rm,xoyo.va
:UnlA Unr;zag;ni UntevAq;ti hdAb;xAv; UnyteOmc;fa Uwb;yA Myrim;xo
Both Mr,G, and Mc,f, are used as affective organs.107 In both cases,
regardless of whether the word is Mr,G, or Mc,f,, the action of drying is seen in
a negave way. The image lying behind this is a human skeleton bleaching
in a hot, arid desert. This seems very likely in Ezek 37:11 and I suggest it
here also as an image behind Prov 17:22. This stark physical image of the
"long dead" would be a grim reminder of what emotional stress could do to
104 G. R. Driver, "L'interpretation du texte masoretique a la lumiere
de la lexicographie hebraique," Ephemerides Theologicae Lovanienses 26
(1950): 344.
105 HAL, vol. 1 (1967), 174, has Heilung. In keeping with McKane's
observation that this is a statement regarding psychosomatic relations
(Proverbs, 506), it can be noted that Ploger (Spruche Salomos, 206) and
Meinhold (Die Spruche, 2.294) both translate this word as Wohlbefinden.
106 Note the comments of Hubbard, Proverbs, 207, in this regard.
107 Of the two Mcf is found more often, see 15:30, where it parallels bl
(cf. Isa 66:14; Jer 20:9; 23:9; Ps 22:15[14]); and 16:24 where it parallels wpn
(cf. Ps 35:9-10). As a figure for strength Gen 49:14 has Mrg, cf. Prov 25:15.
228
a person. The pressures of everyday living can sometimes be such a heavy
drain on a person's inner strength that it feels like inner vitality is gone, or
the "life juices" have simply dried up, leaving nothing but a "skeleton" of a
person in its place. This proverb expresses an extreme, since bones are
seemingly the most durable part of a person.
4. 18:14
There are no poetic structures obvious in chapter 18.
The discussion of this saying will relate to similar vocabulary in 15:13 and
17:22.
:hn.Ax,W.Ayi ymi hxAken; HaUrv; UhleHEma lKel;kay; wyxi-HaUr
The similarities to 15:13 and 17:22 in terms of a common phrase and
a contrast to a cheerful or a happy heart have been noted above. In each
case the hxAkeen; HaUr is a sad or unfortunate case. But in the first two pro-
verbs the hxAken; HaUr is contrasted to a pleasant or happy situation whereas
the comparison in 18:14 seems to be between two cases of adversity, one
being a physical illness, the other some type of emotional distress. The
former situation is presented as endurable, the latter is less endurable.
Complicating the interpretation is the occurrence of HaUr in both halves of
the saying. Though hlAHEma can be translated in a variety of ways it usually
has to do with physical injuries or disease. This proverb tells us that
situations or circumstances arise in which a person may endure and
survive a pathological illness only to be defeated by a psychological
condition. Whether the psychological condition results from the illness or
229
injury, or whether it is a separate and unrelated problem is not the issue.
If we understand the "crushed spirit" as depression, or some similar
clinical problem, then it can be observed that this may refer to what we
would now call the "will to live," which is sometimes a strong factor in the
body's recovery process. It is often missing in those suffering from
depression.
Each of the four proverbs examined in this category is antithetic, all
four occur in Solomon B, and all four describe and contrast the results of a
crushed spirit, regardless of whether the qualifying word used is rb,w, (15:4)
or hxAken; (15:13; 17:22; 18:14). In each case an anthropological team is used
in the parallel contruction to contrast with the crushed spirit. In 15:4 it is
tongue (NOwlA); in 15:13 heart (ble); in 17:22 heart (ble) and bone (Mr,G,); and in
18:14 the contrast is made between two different types of strain or adversity
that may be inflicted on the HaUr.
C. Soul (wp,n,)
I recognize that wp,n, does not carry the typical meaning which
many modern day English speakers associate with it, and therefore it is a
misnomer to call this section "Soul," but in order to remain consistent with
previous reference and usage as well as easy identification this one-word
translation has been retained. It is probably more accurate in this case to
translate the word as “person.”
Finding proverbs which associate wp,n, with innocent suffering was
much more difficult than locating ones using ble or HaUr. This may be due
to the broader variety of translation possibilities involved with wp,n,.
230
1. 14:10
This proverb is discussed in a previous section (II.A.3.)
and need not be discussed again.
2. 28:17
For a discussion of the poetic structure of Prov 28 see the
previous chapter, III.B.1.d. and III.B.4. The proverb in 28:17 is part of an
unconnected series between two larger sections composed of 28:1-11 and
28:19-27.108 It seems to contain no formal attachments or associations with
either of the two larger pieces in the chapter; thus we will approach it as an
individual saying:
:Ob-Ukm;t;yi lxa sUnyA rOB-dfa wp,nA-MdaB; qwufA MdAxA
This proverb has both a theological and social sense. Theologically,
the murderer may be oppressed (qwufA) by a guilty conscience, and no one
should attempt to make him feel better about his deed, or socially, the courts
should punish murderers to the greatest extent allowed.109 NIV interprets
the passive participle qwufA to refer to the action of a guilty conscience, a
meaning not usually associated with this root.110 The second part of 'the
proverb literally says "as far as the pit he will (or ‘let him') flee," and is
108 I do not see a tight poetic structure in 28:19-27 as I did in 28:1-11.
In 28:19-27 there are many verbal links but I have been unable to discern a
clear structure.
109 Garrett, Proverbs, Ecclesiastes, 225.
110 Note also RSV and the comment of Whybray, Proverbs, 394.
231
taken by NIV to be a reference to the grave, apparently as a term similar in
usage to lOxw;. The last part is a social injunction against rendering aid or
assistance to those who are attempting to escape justice. Whybray observes
that the verb in the last line is ambiguous and can also be translated "to
seize."111 This may be true but would make a nonsense statement out of the
proverb, since it would then be encouraging the opposite action.
The use of wp,n, in this saying is unusual in that it does not refer to the
inner person, qualities, seat of emotion or intellect, as is so common with
ble or HaUr. Here wp,n, refers to a victim of a crime, specifically murder. RSV
reflects this clearly: "If a man is burdened by the blood of another..." So
wp,n, functions as a reference to another person in this proverb. This is
especially interesting and important since modern readers, particularly
those who speak English, associate "soul," one of the more common trans-
lations for wp,n,, with the immaterial part of humans, yet here it stands for a
person, and specifically, a dead body. This will also be shown in the next
proverb.
3. 29:10
There is virtually no agreement on the structure of Prov
29. Whybray sees very little structure for the entire chapter, with the
possible exceptions of vv. 12-14 and vv. 25-26, which use references to
Yahweh occurring in close proximity to those mentioning kings or
rulers.112 By far the largest structural development is seen by Meinhold,
who believes 29:1-15 stands as a piece, with three subdivisions: vv. 1-7, vv.
111 Whybray, Proverbs, 394.
112 Whybray, Proverbs, 397-398.
232
8-10, and vv. 11-15.113 Garrett treats the chapter in a more piecemeal
fashion and suggests vv. 8-11 as a section, with v. 7 serving as a possible
heading for vv. 8-11.114
If Garrett's structure is accepted it presents a unity of text indicated
by the presence of catchwords in a chiastic sequence. The text can be
structured in an ABAB' format:
A 29:8 :JxA UbywiyA MymikAHEva hyAr;qi UHypiyA NOclA ywen;xa
B 29:9 :
A' 29:10 :Owp;na Uwq;bay; MyriwAyvi MtA-Uxn;W;yi MymidA ywen;xa
B' 29:11 :hn.AH,B;way; rOHxAB; MkAHAv; lysik; xyciOy OHUr-lKA
In vv. 8, 10 there are the plural constructs NOclA ywen;xa and MymidA ywen;xa
as close parallels, straddling a singular construct, MkAHA-wyxi in v. 9.
Garret observes the tight parallel structure of vv. 8, 10 with both verses
having an evil subject + imperfect verb + object + conjunction + good subject
+ imperfect verb + object. The elements of the chiasms in vv. 9, 11 are
composed of MkAHA and lyvix< (v. 9) to MkAHA and lysiK; (v. 11).115
Similar to 28:17, the proverb in 29:10 contains the use of "blood" (MymiDA)
113 Meinhold, Die Spruche, 2.481. Vv. 8-10 are structured around the
Stichwort "Mann." He treats 29:16 as a stand-alone proverb and 29:17-26 as
a unit.
114 Garrett, Proverbs, Ecclesiastes, 229. He sees the chapter as a
series of small groupings rather than the larger units suggested by
Meinhold.
115 Garrett, Proverbs, Ecclesiastes, 230, n. 78.
233
to refer to murder, MDA being used in 28:17 and the plural here.116 The
singular form is also used in Prov 1:11 and 6:17 to refer to the crime of
murder, although there is little distinction to be drawn between the use of
the singular as opposed to the plural for this word in legal texts.117
The second line of 29:10 is problematic. Some have observed the
difficulty of the line if it is translated "and the upright seek his life." The
expression which causes the problem is Owp;na Uwq;bay;, which normally
denotes an intention to kill. For some this presents the unthinkable possi-
bility that the MyriwAy; would be involved in criminal activity of this type.118
This difficulty has also led to a suggestion of Urq;bay; (cf. Ezek 34:11) in place
of Uwq;bay; resulting in the sense that the upright will place a high value on
the life of the MtA.119 G. R. Driver translates this line "The upright amply
esteem his life," associating Uwq;bay; with the Akkadian baqasu, which
means "to enlarge."120 Driver believed this root in the pi'el could mean "to
value, esteem," but Whybray is unsure of this and concludes that no satis-
factory solution has been found.121
116 The two forms are used indiscriminately, see B. Kedar-Kopfstein,
"MDA," TWAT, vol. 2 (1977), 250.
117 For a discussion of MDA in legal and ethical contexts see Kedar-
Kopfstein, “MD,” 256-259.
118 This apparently has led to the emendation of MyrwAyvi to MyfiwAr;U in
the BHS apparatus, cf. Whybray, Proverbs, 400 and RSV.
119 C. H. Toy, A Critical and Exegetical Commentary on the Book of
Proverbs, ICC (New York: Charles Scribner's Sons, 1899), 510.
120 G. R. Driver, review of The Assyrian Dictionary of the Oriental
Institute of the
1965 in JSS 12 (1967): 108.
121 Whybray, Proverbs, 401.
234
This problem can be solved by seeing the chiastic arrangement of the
proverb, with the MymidA ywen;xa in the first line parallel to the pronoun in
Uwq;bay; in the second. The problem is based on the assumption that the one
whose life is being sought is the MtA and it is the "upright one" who is doing
this. But the phrase can be translated "but the upright seek his life," refer-
ring to the wicked, using Owp;na in the distributive sense, in reference to the
MymidA ywen;xa.122 This allows MtA to be parallel with MyriwAy; and the action of
hating in the first line parallel to pursuing with lethal intent in the second
line. Reading the proverb in this way gives a smooth parallel structure and
negates the need for emendation, since the roots Mmt and rwy occur as
synonymous word pairs quite frequently in poetry, see Ps 37:37; Job 1:1, 8;
2:3; Prov 2:21; 11:3, 5; etc.; and it is common in poetry to have parallel
members differ in gender or number.123
Each of the three proverbs that are tied to innocent suffering and use
wp,n, do so from the standpoint of reference to person, whether to the self (as
in 14:10) or to another (as in the murder victim in 28:17 and 29:10). In no
instance does wp,n, mean "soul" in the sense of inner qualities, character,
etc., as is the case with ble and HaUr.
All three of these sayings occur in the Solomonic collections, one in
Solomon B (14:10), the others in Solomon C (28:17; 29:10). In one of these,
28:17, there is a unique injunction against aiding a fugitive from justice,
which combines a saying with a prohibition.
122 Garrett, Proverbs, 230, n. 79.
123 For examples of poetic parallels with mixed gender and/or num-
ber Geller, Parallelism in Early Biblical Poetry, 24.
235
D. Conclusion
The previous examination of the three anthropological terms
ble, HaUr and wp,n, shows them to be much broader terms than one might
initially expect. And the fact that these terms are often used together in
poetic parallelism shows that they were seen as similar ideas as well.
This study of Hebrew psychological terms was much more difficult to
carry out than other parts of this study. Part of the difficulty is the
ambiguity of the terminology.
Another difficulty, along with the intended ambiguity of the terms, is
the fact that emotion, like pain is subjective and therefore difficult to gauge
or measure on any kind of objective scale. Because of this subjectivity any
evaluation of "emotional suffering" is a difficult task. Each person has
their own "pain threshold" for physical trauma and the same is true of
emotional distress. What one person finds completely debilitating may be
only a minor nuisance for another.
But in the final analysis it is important for this study to point out the
fact that the Hebrew sages were very much aware of emotional suffering by
innocent people. There were no hard and fast rules which said that the
righteous always prospered and the wicked always suffered, whether it
was physical, emotional or spiritual. The seemingly superficial views of
life portrayed in some of the individual proverbs where there are only two
choices or two results is due more to the poetical structure of the sayings
than a view of life held by the sages which was simplistic and
unrealistically naive. The placement of some of the proverbs in larger
236
poetic structures allowed a broader context of interpretation. This was
noted in many of the examples in this study, and the placement of the
concept of innocent suffering in the context of the covenant allowed a
theological interpretation to take place where previous studies only allowed
a secular view.
The harsh view of retribution was a distinction for the Meso-
potamians with their mechanical view of the world, and also for the
Egyptians who. had a static view of the universe with ma'at governing the
scales of reward and punishment. The ancient Hebrews, by recognizing
the possibility of an innocent sufferer, showed that they did not have a view
of life that demanded the exercise of blind equitable retribution.
The proverbs examined in this chapter have shown that those who
were behind the wisdom movement in ancient
general stress of everyday living. In a culture where subsistence living is
the norm this type of outlook should not be seen as unusual. Just like daily
setbacks may occur in agricultural pursuits, one could also expect
emotional setbacks as well. It was simply a part of life. The expected
rewards or results of hard work were sometimes unfortunately delayed or
denied due to unforeseen circumstances, or in some cases, the malign
behavior of those who were living outside the standards of the community.
In these cases there is no blame attached to the person who has suffered
these setbacks.
237
CHAPTER FIVE
INNOCENT SUFFERING DUE TO THE WORDS AND DEEDS OF
OTHERS
Introduction
The title for this chapter may be too general, yet in some ways this
chapter is something of a "catch-all." It is the place where I must assess
the proverbs which do not fit under any clear category, especially after the
proverbs dealing with the legal system are discussed.
This chapter will look at the judicial process in the ANE and in
will briefly examine the legal process at work, taking examples from the OT
to show how various legal situations were handled and what sort of steps
were taken to see that justice was served.
Then the book of Proverbs will be combed for references to the legal
process or comments regarding the justice system. Once this has been
accomplished I will analyze the sayings which specifically address the
matter of innocent suffering involving the legal process.
The last two major sections of the chapter will examine texts which
deal with the pain of the innocent brought on by damaging words and
harmful actions.
I. The Legal System
When we look at the administration of justice and the legal system of
ancient
238
be understood in the modern sense. There was no appointed session of the
court, and no lawyers functioning as prosecuting attorneys or defense
attorneys in a professional sense. These came into operation only when a
case was presented and only with a judge (or judges) and witnesses.l The
same applies to legal terminology. Our modern terms rarely carry the
same meaning when used in the 0T.2 An example of this is the almost
uniform translation of Fpewo as "judge" because it often misleads or conceals
other meanings which elucidate the function of the Fpewo in Israel.3
A. Judicial Process in the Ancient Near East
Since Israelite practices were essentially based on the same or
similar principles as those of neighboring cultures, especially those of
cussion will be very limited here and serves only to give the background for
the sake of further discussion rather than detailed specifics.
According to Boecker the process of law derived from arbitration.4
Since there was no formal judicial apparatus the initiative to begin legal
proceedings lay with the concerned parties. There was no differentiation
between civil offenses and criminal ones, nor was there an organized police
force.
Before a case could be dealt with, the opponent was summoned
1 F. C. Fensham, "Courts, Judicial," ISBE, vol. 1 (1979), 788-789.
2 H. J. Boecker, Law and the Administration of Justice in the Old
Testament and the Ancient East, tr. J. Moiser (
1980), 18.
3 T. L. J. Mafico, "Judge, Judging," ABD, 3.1104-1105.
4 Boecker, Law, 21.
239
through a whole series of protocols, the summons consisting of a citation of
the plaintiff given before witnesses and a reply by the defendant. The
defendant was required to respond and could possibly do so in a way that
satisfied the plaintiff's claim, thus avoiding trial. If the summons was
disobeyed the person risked losing the ensuing lawsuit by default.
The judge then took his seat, once the parties had been assembled,
evidently standing before the judge. Although written documents were
often used as evidence, verbal testimony was the primary means of present-
ing one's side of the case.5 The testimony of witnesses was confirmed
with an oath, sometimes with a single witness accepted as sufficient.
If there was enough evidence to allow a verdict the judge(s) pro-
nounced one and passed sentence. Insofar as the sentence was considered
binding, it drew the case to a close. However, it had to be accepted by both
parties. An agreement or reconciliation was possible at any stage in the
trial.6 If a party disagreed with a verdict there was no appeal to a higher
authority, although a case might be accepted again and there could be a
second trial over the same charge or charges.
The so-called "codes" of law used in the ANE were not intended to be
complete treatments of all phases of life, so in this sense they should not be
referred to as codes unless their non-comprehensive nature is realized.7
For example, the Code of Hammurapi has been divided into 282 para-
5 It is possible that a high illiteracy rate was a factor in this, since a
written document was virtually useless if no one, or very few individuals
involved, could read it.
6 For more on this whole process, see Boecker, Law, 22-24.
7 Samuel Greengus, "Law," ABD, 4.243; cf. Boecker, Law, 76.
240
graphs with no apparent organization or attempt at complete treatment of
subjects at hand.8 It has been suggested that the Code of Hammurapi
refers to cases that he himself judged.9 If this is true it would help ex-
plain the apparent lack of organization. Boecker, however, says, "The order
must have been as understandable and practical to the contemporary user
as it is objectionable and irrational to the modern jurist."10
But this still does not solve the problem of the non-comprehensive
nature of the ancient lists of laws. Greengus suggests that the validity of
the Babylonian laws was not dependent upon their being written down,
since the art of writing was not necessarily an inherent part of the legal
process.11 Only the more complicated, potentially contestable situations
generated a written law. Examples of those kinds of situations might be
real estate sales and manumission. Other types of legal proceedings
apparently needed no documentation. Legal documents and contracts in
the Sumerian, Babylonian and Assyrian languages have been recovered
from a wide geographical and chronological span. These business con-
tracts were often sealed in a clay "envelope," which had all or part of the
text of the contract on the outer shell. If it was necessary to read this docu-
ment at a later date the envelope had to be shattered to gain access to the
original text. Although there was a great deal of local differentiation there
were widely established formulae for the various types of documents.12
8 Boecker, Law, 79.
9 R. K. Harrison, "Law in the OT," ISBE, vol. 3 (1986), 78.
10 Boecker, Law, 80.
11 Greengus, "Law," 243.
12 Wolfram von Soden, The Ancient Orient: An Introduction to the
241
In terms of organization, three types of legal proceedings were
distinguished, depending on whether it was administered by (1) the king,
(2) the temple priest, or (3) the elders.13 Obviously the most important of
these was the king, who was often seen as the lawgiver and judge.14
However, the task of the administration of justice was not the king's alone.
Other officials were appointed to act as judges by authority of the king, who
usually got his authority from a deity. An example of this was Hammu-
rapi, who got the right to judge from Shamash, the god associated with
justice.15
It is unknown whether judges received technical training in legal
matters. There are no texts which tell how they were prepared for the
responsibilities of their profession following their basic education as
scribes.16 It seems likely that a scribe would have to participate in the
legal process for an extended period under the tutelage of a more
experienced judge before being qualified to function as a judge.17 All we
can deduce is that the scribe is the official who is responsible for preparing
the documents for the case and directing the process since the scribe is
often listed immediately following the citation of witnesses. There is no
Study of the Ancient Near East, tr. D. Schley (
1994), 139.
13 Boecker, Law, 25-26.
14 Greengus, "Law," 244.
15 Fenshar, "Courts, Judicial," 789; cf. ANET, 164.
16 Von Soden, Ancient Orient, 141.
17 This is the view of von Soden (Ancient Orient, 141) but there is no
way to prove it from the primary sources, since von Soden admits there are
no texts informing us of judicial training.
242
indication that there was any person who functioned in the role of
attorney.18
The temple priests held varying levels of importance at different
stages. In the neo-Sumerian period there is virtually no evidence for
priestly involvement.19 But as the temple grew in importance, so did its
influence on the legal system. This might have been because of the promi-
nent role oaths played in justice and that an oath could only be made in the
temple area.20 The oath was seen as a critical part of the legal proceeding
in that the one giving testimony was taking a curse on himself if the testi-
mony proved to be false. This was generally done before the symbol of a
deity, and a lie under oath became an insult to the deity.11 This is an
important point to remember because there was no law in the strictly secu-
lar sense. Since the gods were responsible for the protection of law and
justice as administered by the king and his appointees, all law was reli-
gious law.12
The third type of legal proceeding was handled by elders. This
probably went back further than the king, chronologically speaking. A
court of elders was most likely to be found dispensing arbitration and
justice in the smaller towns and villages. According to Boecker, it is diffi-
cult to assess the relationship between royal justice and that of the elders
18 Von Soden, Ancient Orient, 144.
19 Boecker (Law, 25) suggests this might be due to the monarchy
tolerating no competition.
20 Boecker, Law, 25-26.
21 Von Soden, Ancient Orient, 143.
22 Von Soden, Ancient Orient, 131.
243
since the source material is so meager.23 It is not known if the king
sanctioned these legal decisions or not. The assumption is that the elders
handled minor affairs, while the more important cases were dealt with by
the king.24
B. Judicial Process in Ancient
When discussing judicial process in ancient
tant to recognize the differences between historical eras in the way justice
was dispensed. There was the semi-nomadic era with Moses as leader, the
period of the judges, and then later, the monarchy. In each era there were
different institutions for enforcing justice or arbitrating disagreements.
The purpose here is not to discuss these institutions in detail, but to simply
call attention to them.
The formal basis of Hebrew law was the covenant at Sinai.25 Since
Israelite law was covenant law the ultimate authority was seen as coming
from God.26 In this respect Israelite society was very different from neigh-
boring societies. Although other ANE cultures saw their laws as divinely
given (see above), no other nation was in covenant with a deity in quite the
same way. This placed the laws, the patterns of behavior, what was
acceptable treatment of fellow human beings, and the like, in a different
frame of reference from the surrounding cultures.27
23 Boecker, Law, 26.
24 Exod 18:13-26 may provide an analogy for this situation. Moses
appointed a body of judges to handle minor disputes.
25 Harrison, "Law," 80.
26 Greengus, "Law," 244.
27 For discussion of the antiquity of the covenant concept in
chapter two. For a comparison of the way justice was viewed in
244
In early
leader and judge, with a great number of minor judges or elders working
under him (Exod 18:13-26). Upon entering the land and following the con-
quest the same procedure was followed, more or less, with the judges act-
ing as military and political leaders who often gave legal decisions. Some
were local, others may have had more widespread influence but none of the
judges had the prominence and authority Moses had exerted.
When the monarchy was established the king became the judge, with
the elders or priests in the small towns and villages functioning as minor
judges. Although the situation under Saul was somewhat less organized, 1
Chron 26:29-32 says David appointed judges from among the Levites.
Apparently a need to reorganize was recognized by Jehoshaphat, whose
name means "Yahweh judges," with minor offenses being handled by the
local elders or priests and the major ones referred to the king. This policy
seems to have been carried on down to the exile.28 During the exile the
priests as well as the elders seemed to have acted as judges in the absence
of a ruler (cf. Ezek 44:23-24). In the post-exilic community the appointed
governor was responsible for justice, along with the elders.
C. The Legal Process at Work
The process the ancient Israelites might have gone through in
dealing with a legal dispute must remain hypothetical. The following steps
Mesopotamia, see M. Weinfeld, Social Justice in Ancient
Ancient Near East (Jerusalem: Magnes Press, 1995), though Weinfeld's
treatment rarely mentions the covenant basis for the application of justice.
28 Fensham, "Courts, Judicial," 789.
245
might have been typical of the procedure in a small town or village: (1)
confrontation, (2) arbitration, (3) consultation, (4) announcement of verdict,
(5) sentence, and (6) punishment.29 However, it must be emphasized that
no complete court records exist and all reconstructions are tentative.
D. Proverbs and Legal Action
In reading through the book of Proverbs one can note the large
number of references to the legal system or the judicial process. These
references are found in every collection within the book except chapter 30,
the Sayings of Agur.
Because of the large number of proverbs which refer to this subject,
and their inclusion in almost all sections within the book, an analysis of the
topic by section would be too fragmented and repetitious. In view of this
difficulty I will briefly attempt to list the major themes relating to justice
and the legal system, with no intent to be exhaustive or to exegete each
proverb.
1. False Witness/False Accusation
The most numerous category of proverbs dealing with
the legal process are observations regarding giving false witness and false
accusations.
Those which mention the false witness are: 6:19; 12:17; 14:5, 25; 19:5,
29 This is based on the hypothetical case used to illustrate the process
in D. A. McKenzie, "Judicial Procedure at the Town Gate," VT 14 (1964):
100-104. For the sake of brevity I have omitted Hebrew terminology and OT
references. These may be seen in McKenzie's article. This type of recon-
struction must remain hypothetical since there were no court steno-
graphers and we have no record of court proceedings.
246
9, 28; 21:28; 25:18. These proverbs tend to be statements saying what the
false witness does or what will happen to someone who gives false witness.
None of these proverbs were formulated as prohibitions, i. e., "do not..."
although there is certainly a commandment in the decalogue (Exod 20:16)
that is intended this way, even though it is worded with the much stronger
xl plus imperfect.
Other proverbs deal with false accusations: 3:30; 24:28; 25:7b-8, 9-10.
These are prohibitions, some with the typical lx plus jussive or imperfect
followed by a motive clause, and differ from the previous type not only in
grammar but also in audience. These prohibitions are directed against
those who might bring about legal action which harms the innocent. The
proverbs that make observations regarding false witnesses are directed
toward those called by a litigant to testify before the judge(s). So we see in
the collections of Proverbs advice given regarding both instigating lawsuits
as well as being called upon to testify in them.
2. Reversal of Justice
In Solomon B (10:1-22:16) there are proverbs that refer to
the reversal of justice due to dishonest judges, who are called "abomina-
tion" (17:15), and bribes, which may be paid to a witness or a judge (17:26).
The reversal of justice is called bOF-xl in 17:26 where the innocent are
punished. Another bOF-xl statement speaks of showing partiality to the
wicked and depriving the innocent of justice. In 13:23 an unnamed agent
causes a poor man to lose the crop he had worked for. All three of these
proverbs will be addressed in more detail below.
247
The only saying outside the Solomonic collections dealing with the
reversal of justice is in the Further Sayings of the Wise in 24:23b-25, which
warns judges not to pervert justice, with the reason given that one who does
this will be cursed and denounced. Positive results are also given to show
the rewards of honesty in judging.
3. Value of the Legal Process
Chapter 21 of Proverbs (Solomon B) has three proverbs
which reflect the value and positive results of the legal system in society. In
21:3 we are told that justice is more acceptable than sacrifice, whereas in
21:11 the value of justice is seen when a mocker (Cle) is punished (wnAf; [Ba], cf.
17:26). Here justice is portrayed as instructional. When the mocker is
punished the simple (ytiP,) gain wisdom. The brevity of this proverb makes
it difficult to determine whether the simple is equated with the mocker, or
is a bystander who learns by seeing what happens to the mocker. Another
positive result of the legal system functioning properly is that it brings joy to
the righteous but terror to those who do evil (21:15), presumably working as
a deterrent to crime.
Other proverbs which speak of the value of the judicial process are
16:8 and 17:10. In 16:8 a sage observes in a Nmi...bOF statement that a "little
with righteousness is better than wealth gained by injustice." In a similar
fashion to 21:11, in 17:10 a sage compares the value of punishment meted
out by the courts (here, flogging a fool) to that of a rebuke to a discerning
person. The "hundred lashes" was more than double the prescribed num-
ber of forty (Deut 25:2-3) and probably meant to communicate an unlimited
248
number, i. e., the fool (lysiK;) never learns, no matter how much punish-
ment is given.
Although the value and results of the judicial process were generally
seen as positive there is also a warning in 29:9 (Solomon C) that entering
litigation with a fool (lyvix<) could cause an uproar and disrupt society.
4. Royal Justice
In Solomon B there are three proverbs which speak of
the king's role as one who enforces justice.30 The proverb in 16:10 is strik-
ing for its description of a king's word as an oracle. Normally, "oracle"
(Ms,q,) is used to refer to divination of pagans and false prophets, but here it
speaks metaphysically of the king's deep, mysterious wisdom, cf. 2 Sam
14:17, 20.31 There is a strong Egyptian parallel to 16:12 if one is willing to
see ma'at as a parallel to hqAdAc;.32 But I believe equating ma'at with
hqAdAc; in a royal context fails to take into account the large differences be-
tween the office of king in
30 For a detailed discussion of the king's role in enforcing justice see
Boecker, Law, 40-49; Weinfeld, Social Justice, 45-56.
31 Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, NAC vol.
14 (Nashville: Broadman, 1993), 156. R. N. Whybray, Wealth and Poverty in
the Book of Proverbs, JSOTSS 99 (Sheffield: JSOT Press, 1990), 51, n. 1,
points out its usual association with pagan divination.
32 The possibility of an Egyptian parallel is discussed by J. A. Cren-
shaw in "The Sage in Proverbs," in The Sage in
Near East, ed. J. G. Gammie and L. G. Perdue (
brauns, 1990), 214. In my opinion it is problematic to equate ma'at with
hqdc, see chapter two above.
33 See the discussion of the roles of kingship in these two countries in
H. A. Frankfort, Kingship and the Gods (
Press, 1948; repr.
249
ignores the nature of ma'at, which simply could not and did not exist in a
Hebrew context.34
Another proverb along similar lines as 16:12 is found in 20:8. This
"idealized"35 view of royal authority was not always reflected by Israelite or
Judahite kings. The need for moral insight in governing and dispensing
justice was an acute one, just as it is today.
The next two proverbs are found in Solomon C, the collection com-
piled by the scribes of King Hezekiah (25:1-29:27). In 29:4 and 29:14, critical
attitudes36 toward the monarchy are expressed regarding matters of
security and stability. A nation's stability is based on the king's enforce-
ment of justice,37 according to 29:4, whereas 29:14 says a king's throne will
be secure if he judges the poor fairly. One of the chief duties of a king was to
dispense equity and guard the rights of every individual. This was
especially needful in the case of the poor who have no strong political base of
support and are the most readily taken advantage of.
In 31:8, 9 the Savings of Lemuel, there is further confirmation of the
royal responsibility for the poor. These admonitions may be another indica-
tion of the international character of wisdom.38 Lemuel is unknown, and
34 Again, see the discussion in chapter two above, which addresses
this matter in more detail.
35 Garrett, Proverbs, Ecclesiastes, 176.
36 Whybray, Wealth and Poverty, 53.
37 W. L. McKane, Proverbs: A New Approach, OTL (
38 Other royal instruction includes the Egyptian Instruction for
King Merikare (ANET, 418-419) and the Babylonian Advice to a Prince
(BWL, 110-115).
250
xWA.ma, translated "oracle" in NIV and NASB, could be Massa39 (cf. RSV), a
north Arabian tribe.40 In these proverbs the king is to speak out on behalf
of the mute,41 who are physically unable to speak out in their own defense,
and the poor and needy (NOyb;x,v; ynifA), who may not be able to garner proper
respect in society to gain a fair hearing, or may be taken advantage of by
more wealthy litigants.
5. The Legal Process and Everyday Life
In Solomon A there is a short essay in 6:30-35 comparing
the lot of a thief and an adulterer in the legal process and how society views
them. Even if the thief is required to pay back sevenfold (6:31), which is
more than double what the law required (see Exod 22:1-8), and it destroys
him financially, the adulterer is worse off. Not only is he stupid because he
destroys his finances, but much more seriously, he destroys himself (6:32).
Even worse for the adulterer, the legal system is incapable of compensating
for the wrong done in the eyes of the jealous husband (6:34-35), and no
amount of repayment can replace what was taken. Whether or not capital
punishment was carried out (Lev 20:10) things would never be as they once
were.
In the Sayings of the Wise there are admonitions not to engage in
39 But see NIV textual note, and cf. O. Ploger, Spruche Salomos,
BKAT 17 (Neukirchen-Vluyn: Neukirchener Verlag, 1984), 369.
40 A. Meinhold, Die Spruche, 2 Teile (
1992), 2.517; cf. McKane, Proverbs, 407.
41 Some commentators see "mute" (Mle.xi) as a figure for those who
may be intimidated at the legal process (e. g. R. N. Whybray„ Proverbs,
NCBC [
word could not mean mute in the sense of physically unable to speak.
251
behavior which abuses the poor because Yahweh will be their defender in
court, 22:22-23. In this set of admonitions it is advised not, to exploit the poor
(lDA) or take legal advantage of the needy (ynifA) because Yahweh will avenge
them. Both lines of v. 22 probably refer to the same thing: the use of judi-
cial procedures, such as the hiring of perjured witnesses or the bribing of
judges, to defraud the poor of their rights.42
Proverbs 19, part of Solomon B, contains two proverbs, 19:18, 19,
which deal with practical issues regarding the legal system. In 19:18 par-
ents are told to discipline a child in order to avoid having him put to death,
as Deut 21:18-21 allows.43 In this passage a rebellious son can be brought
before the elders and charged with being a profligate and a drunkard,
where upon conviction he could be stoned to death. While no evidence exists
in the OT that this was ever carried out, it must have been a deterrent in a
society which had no organized professional police force or probation
officers.
Although 19:19 is obscure, McKane envisions a forensic back-
ground.44 The one who fails to control his temper and commits impulsive
crimes should be left to pay his own penalty. The hope here, of course, is
that this person will soon learn self-control. Relieving someone of legal
consequences may have the result of the person acting in excess again,
42 Whybray, Wealth and Poverty, 94. Whybray also points out the
common theme these admonitions reflect in ANE instructions, citing the
Egyptian Tale of the Eloquent Peasant. See also chapter one above.
43 For more on this see my discussion in "The Doctrine of the ‘Two
Ways' in the Book of Proverbs," JETS 38 (1995): 508-509.
44 McKane, Proverbs, 529.
252
leaving them in the same situation as before, requiring a fine to be paid.
And worse, it may provide another opportunity for a crime to be committed,
thus causing someone else to be another victim of his wrongdoing.
In 24:7, in the Sayings of the Wise, a fool (lyvix<) is shown to have
nothing to say in court since wisdom is lacking. In a legal setting, where
judicious insight is at a premium, the fool can offer nothing worth hearing.
In 29:7 (Solomon C) there is an observation regarding justice for the
poor. The righteous are said to be concerned over this matter, the wicked
are not. This stands to reason, since Yahweh has expressed much interest
in looking out for the poor. Those who are righteous would be more likely to
hold interests similar to Yahweh, whereas the wicked would be less likely.
In 29:24 there is a word of advice for a thief's accomplice. According
to Lev 5:1 anyone who has direct knowledge of a crime must respond and
give testimony in court. To fail in this makes that person guilty before God.
"Oath" (NIV), hlAxA, can also mean curse, since to break an oath is to put
oneself under a curse.45
The last two proverbs discussed under this heading are both found in
the concluding poem of the book in the Sayings of King Lemuel regarding
the good wife (31:10-31). While the "city gate" in 31:23 and 31:31 may only be
a general reference to public activities46 it would also include legal pro-
cedures, since the city gate was often the place where legal cases were
heard and decided.
45 Garrett, Proverbs, Ecclesiastes, 233.
46 McKane, Proverbs, 669-670.
253
6. How Can Justice Be Understood?
Just as wisdom was often hard to come by for the sages,
justice was also sometimes difficult to determine. Prov 18:17 deals with this
quandary, observing that one side of a case may sound correct until the
other party presents his side. Participants in our legal system are very
frequently beset with the same problem. Faulty memory, false information,
misinterpretation of events, lying on the witness stand, concealment of
information, etc., all have the possible effect of leading to incorrect verdicts.
How did the ancient Israelites determine justice?
According to the sages learning wisdom would aid in this. Among
the purposes of the book in 1:3 is to do "what is right (qd,c,), just (FPAw;mi) and
fair (MyriwAyme)." Learning from the sages (note the instructional address,
2:1) in 2:6-9, 12-15 would give the wisdom of Yahweh and enable students to
understand justice, among other things.
In the speech of Lady Wisdom in 8:12-21 there is reference to rulers
governing in justice, qd,c, Uqq;Hoy; Myniz;Or (8:15-16), based on wisdom, which
comes ultimately from Yahweh, note 8:22ff.
Finally, 28:5 sums up the matter: "Evil men do not understand
justice, but those who seek Yahweh understand it fully." This proverb, tells
us that understanding justice is based on the pursuit of the knowledge of
Yahweh himself. Justice is based on Yahweh's law. The law is based on
the covenant. The covenant relationship with Yahweh gave
for ethics, morality and human relationships, rather than economic or
social motives. In this way a well-ordered society guaranteed the rights of
254
the individual.47
E. Analysis of Individual Proverbs Regarding Innocent Suffering
and the Legal System
Under this heading I will discuss four proverbs (3:30; 13:23;
17:15; 17:26) with an eye to how innocent suffering is treated in the book of
Proverbs in relation to the legal system. Some of these passages have been
discussed before, and matters of poetic structure and verbal links may have
been addressed elsewhere. When this is the case I will draw attention to
the fact rather than repeat the previous discussion.
1. 3:30
This proverb, a prohibition against bringing an un-
necessary lawsuit against a neighbor, is part of a poetic unit48 beginning
in 3:21 with the instructional address "my son" and continuing through
3:35. This passage will also be discussed in more depth below.
In 3:21-26 reasons are given for the addressee to observe the instruc-
tion offered. They center on the concepts of security and safety. Following
this are four prohibitions against types of actions that will harm society in
3:27-30. The first two (vv. 27-28) are stated in ways that indicate that the
reader should not fail to do good, whereas the last two (vv. 29-30) prohibit
harmful behavior. The last section is a prohibition against blatantly
47 See John H. Walton, Ancient Israelite Literature in Its Cultural
Context, rev. (Grand Rapids: Zondervan, 1990), 87-92, for a brief comparison
of the different purposes and ways law functioned in
and
48 For more details on the structure division see Whybray, Proverbs,
69-70.
255
criminal activity, followed by a motive clause which is expanded into a
statement of Yahweh's retribution (3:31-35).49
In 3:30 there is a specific injunction against a lawsuit intended to
harm the innocent:
:hfArA j~l;mAg; xlo-Mxi Mn.AHi MdAxA-Mfi 50bvriTA-lxa
The word translated "for no reason" (Mn.AHi) is the same word used by
the Satan when Job's piety is questioned (1:9), and also Yahweh's response
(2:3) in describing the Satan's inciting action which caused damage to Job,
who was undeserving of such treatment.
The reasons for this prohibition would be very much the same then
as today. The wasting of resources, time, and effort in order to carry out a
frivolous lawsuit would cause a drain on a person, especially a poor person,
who could not take time away from making a livelihood or providing for a
family. And it would also tie up other people who had to function as judges
and witnesses, distracting them from legitimate cases, or from their own
daily occupations.
49 See my discussion of this passage in relation to this passage in
chapter two above. W. G. E. Watson, Classical Hebrew Poetry: A Guide to
Its Techniques, JSOTSS 26; 2nd ed. (Sheffield:
1995), 278-279, cites the repetition of lxa plus jussive in Prov 3:25-32 as a
dramatic effect of emphatic negation
50 If we are to see any consistency in the grammar of this passage
bvriTA should be read as byriTA in keeping with the other verbs, cf. BHS
textual note.
256
2. 13:23
Following Garrett I see a small poem or grouping of
proverbs in an ABAB' pattern in 13:22-25:51
A 13:22 :xFeOH lyHe qyDica.la NUpcAv; MynibA-yneB; lyHin;ya bOF
B 13:23 :FPAw;mi xloB; hP,s;ni wyev; MywixrA ryni lk,xo-brA
A' 13:24 :rsAUm OrHEwi ObhExov; Onb; xneOW OFb;wi j`WeOH
B' 13:25 :rsAH;T, MyfiwAr; NF,b,U Owp;na fbaWol; lkexo qyDica
The linking vocabulary between the A elements is "son" (10) in vv. 22a
and 24a, and in the B elements, the root lkx in vv. 23a and 25a.
The specific proverb dealing with legal injustice is v. 23, which is an
antithetical contrast of result, rather than a type of person, as seen so fre-
quently in this section of Proverbs.52 This proverb is also characterized by
a metrical rhythm and alliterative assonance.53
Through no fault of his own, a poor man54 loses the abundant
produce of his field due to injustice. There is no specific agent cited as
causing the unjust circumstances. This leaves the situation undefined,
51 Proverbs. Ecclesiastes, 139.
52
wicked, etc. The antithetical saying is a dominant stylistic feature in Prov
10-15, according to R. E. Murphy, Wisdom Literature, FOTL vol. 13 (Grand
Rapids: Eerdmans, 1981) 50; cf. Meinhold, Die Spruche, 1.19.
53 Watson, Hebrew Poetry, 315.
54 McKane (Proverbs, 463) reads MywixrA in its usual sense of "head,
chief, notable or grandee." In a textual note Ploger (Spruche Salomos, 157)
says, "Eine besser Parallele ergibt die Lesung MywirA ('Armee') statt MywixrA
('Haupter')." Garrett agrees with the translation, but ties MywixrA to the root
wOr, "poor" (Proverbs. Ecclesiastes, 139, n. 274).
257
and the cause of the injustice may be from outside the poor man's sphere of
activity or influence, or it may be due to his actions, if we see v. 25 working
in conjunction with v. 23. Since the situation is left undefined it may be
caused by a natural act, such as fire or locusts, which are not under the
jurisdiction of any legal code, but quite often those who suffer these types of
tragedies question the "justice" of such events.
In light of the poetic structure of the grouping it seems that a general
theme of providing for the needs of one's family dominates these four
antithetical sayings. The inheritance left for a good man's grandchildren
is contrasted to the wealth of a sinner, which will be lost to the righteous (v.
22). Discipline is emphasized in v. 24 as an important influence in child-
rearing. It contributes toward a child being considered righteous by peers
in the community. However, this process is not mechanical or automatic.
Injustice may occur due to one agent or another (v. 23), but the grouping
closes with a general maxim (v. 25), that the righteous will be provided for
but the wicked will not. Garrett's comments along this line are particu-
larly apt:
On the one hand it may be injustice in society (i. e., it is not the
family's fault, and their hunger points to a need for changes in the
system). On the other hand, poverty may be a result of sin in the
family. Addiction to alcohol, indolence, and financial irresponsibility
are all potential causes of poverty, although the terms "righteous"
and "wicked" imply divine favor or disfavor as well. Proverbs takes a
balanced position; it neither dehumanizes the poor on the grounds
that they are to blame for all their troubles nor absolves the individual
of personal responsibility.55
55 Proverbs, Ecclesistes, 139-140.
258
3. 17:15
For discussion of the vocabulary links and struc-
ture of Prov 17 see chapter 3 III.A.4. above.56
The Hebrew terminology used in this saying makes it clear that a
legal setting is in view:
:Mh,ynew;-MGa hvAhy; tbafEOT qyDica faywir;maU fwArA qyDic;ma
Acquitting the wicked and convicting the righteous--
Both are an abomination to Yahweh.57
The first line of this proverb reverses the normal phrases "acquit the
innocent" and "convict the guilty" as seen in Deut 25:1, where they define
the proper functions of judges. The perversion of the legal system is con-
demned as hvAhy; tbafEOT, one of the strongest expressions of disapproval
found in Proverbs.58
This is not unique, of course, since corrupt judges were a target of
56 Whybray (Proverbs,, 259) believes there is a link between 17:15 and
vv. 11, 12, and 13 of that chapter, all of which speak of the mysterious fates
which will befall the enemies of society.
57 Author's translation. NIV is very close to this, but RSV is less
clear that this is a judicial situation.
58 "Abomination" indicated that which offended another's sensibili-
ties, according to B. K. Waltke, "Abomination," ISBE, vol. 1 (1979), 13-14. A
stronger meaning is claimed for the word by R. E. Clements, "The Concept
of Abomination in the Book of Proverbs," in Texts,
A Tribute to Menahem Haran, ed. M. V. Fox et al. (
brauns, 1996), 211-225, who calls it "abhorrent behavior."
259
condemnation in ANE literature as well as the OT.59
4. 17:26
This proverb should be understood in connection with
17:23, which comments on the problem of bribes and their effect on
justice.60
:FPAw;mi tOHr;xA tOF.hal; hqA.yi fwArA qyHeme dHawo v. 23
:rw,yo-lfa Mybiydin; tOKhal; bOF-xlo qyDic.ala wOnfE MGa v. 26
The two sayings contain a contrast between the wicked (v. 23a) and
the righteous (v. 26a), both make remarks on financial matters (bribes, v.
23a; fines, v. 26a) and there is a similar sound to the words which begin the
second line of each saying (tOF.hal;, v. 23b; tOKhal;, v. 26b).
The two matters in 17:26 are the fining of the righteous and subject-
ing nobles to corporal punishment, in a statement that begins with MGa, often
left untranslated in English versions.61 Imposing a fine (wOnfE) is the pre-
59 In
cerned with this, and in
dicy (lines 267-274, BWL, 87). In the OT see Exod 23:6-8; Deut 16:18-20.
60 Garrett (Proverbs, Ecclesiastes, 162) sees 17:23-26 as a group of
connected sayings but I have difficulty seeing the association beyond the
similar ideas of injustice in vv. 23-26, unless the connections are seen as
very loose, with vv. 24-25 making the observations on the fool (lysiK;). If this
is the case this grouping is structured in an ABB'A' pattern. I believe the
associations are stronger between vv. 21-25 than between vv. 23-26, see Why-
bray, Proverbs, 260-262.
61 This is true of RSV, NRSV, NW, and NASV; but note KJV and
NKJV which have "also." McKane (Proverbs, 506) suggests MGa may indicate
a previous statement on the topic that was not preserved.
260
scribed punishment for certain offenses, see Exod 21:22, where flogging
(hkn) is called for in others, see Deut 25:2-3.62 In both cases these penalties
are used as examples of inappropriate legal practice.
The presence of MGa and the unusual statement rw,y-lfa make this
proverb difficult. The particle MGa may be here for emphasis similar to its
use in 1 Sam 19:19-24, where it states that Saul sent messengers to arrest
David on three occasions. Each time the messengers saw Samuel and the
others prophesying, they also prophesied, or possibly "indeed they prophe-
sied." Then Saul "indeed" he went and "indeed" he took off his royal robe all
night. The use of MGa here does not indicate that the others joined him in all
these actions, it is simply an emphatic or intensive.63 Thus it is possible to
translate Prov 17:26a as above, using MGa as an intensive.
The expression rw,y-lfa may mean "contrary to what is right."64 If
this is the case the need for the emendation suggested by BHS and followed
by RSV is unnecessary.65
To summarize the discussion of Proverbs and the legal system, we
have briefly observed the workings of the court system in the ANE and
62 NIV translates wOnfE as "punish," whereas RSV, NRSV, and
NASV have "fine." The word can be used either way, but it seems better as
a specific term of legal redress, cf. Code of Hammurapi § 209-214; and Deut
22:19. In Prov 21:11 fines are shown to be instructive but here in 17:26 the
issue is one who is penalized unjustly. The fact that it is paralleled with
tOKha, "flogged, beaten" makes the monetary punishment a more specific
translation, cf. Ploger, Spruche Salomos, 200, 207.
63 R. L. Harris, "Mmg," TWOT, 1.167.
64 Whybray, Proverbs, 262; McKane, Proverbs, 507.
65 BHS apparatus suggests that the text be emended to read rt,y,,
"excessively" or "beyond measure," cf. RSV's "abundantly."
261
system with its problems as well as its positive features one can see the
mixed bag presented by the book. On one hand, the legal system is affirmed
and the king is saluted as the idealized defender of the rights of the
oppressed. On the other, the sages admit to the possibilities of abuses,
citing the false witness or the false accuser, or even dishonest judges.
When we turned our attention toward specific instances of legal
abuses in Proverbs we found harmful lawsuits being brought against
people, cases where the righteous were convicted of crimes and the
criminal declared innocent, injustice occurring to the poor due to unknown
or unnamed reasons, and the application of legal punishments in an
inappropriate manner.
The opinion of some who have claimed that Proverbs contains
generalized, conventional wisdom that rarely goes beyond the superficial
should be re-evaluated.66 An investigation of the proverbs addressing the
matter of legal injustice has shown that several issues were brought up,
many of which still cause problems for today's legal participants. Just
because a legal matter can be summarized in a few words does not
necessarily mean it is trite, superficial or painless. It may be tempting for
some to relegate proverbs to this superficial classification because of their
brevity. Because they are not essays, they are considered to lack depth. The
study of the proverbs dealing with legal issues has shown that this is not
the case.
66 See specifically the quotes above in chapter two, I.B.
262
II. Damaging Words (11:9, 11)
There is only one small grouping of proverbs where the suffering of
the innocent or righteous is attributed to words, speech, or mouth of
another without reference to a setting, such as the legal system (in the case
of the false witness), or in an undefined situation where a shameful son, for
example, may show disdain or contempt for parents. This may include
verbal abuse but it is not limited to speech. Hence this is a unique passage
in the book of Proverbs. No other setting or situation is envisioned wherein
we might place the damaging words. The point of reference is left unde-
fined, and we cannot place this passage in any other category in this study.
Determining the limits of this small group of sayings is an issue of
discussion among those who attempt to discern structure within the
chapters of Proverbs.
Ploger sees 11:9-14 as a group of sayings concerned with the relation-
ship of the individual to the community as a whole rather than with
individuals and involvement with others,67 citing the occurrence of words
such as "neighbor" (vv. 9, 12), "city" (vv. 10, 11), "gossip" (v. 13), and "people"
(v. 14).
However, I believe that a tighter structure may be observed if the
passage is limited to vv. 9-12, and noting the emphasis on speech in every
verse. In vv. 9-12 each verse beins with the Hebrew letter B, giving the
passage an initially identical look and sound:
67 Spruche Salomos, 137.
263
A 11:9 :UcleHAye MyqiyDica tfadab;U Uhfere tHaw;ya JneHA hp,B;
B 11:10 :hn.Ari MyfiwAr; dboxEbaU hyAr;qi ClofETa MyqiyDica bOFB;
B' 11:11 :srehATe MyfiwAr; yPb;U tr,qA MUrTA MyriwAy; tKar;biB;
A' 11:12 :wyriHEya tOnUbT; wyxiv; ble-rsaHE Uhferel;-zBa
In addition to the initial line of every proverb beginning with the
same letter the second line of the first three all begin with the conjunction v
followed by b.
The A elements make reference to the "mouth" (v. 9), one who be-
littles or derides68 another and remaining silent (v. 12). There are also
parallels between the godless (v. 9a) and the one who lacks judgment (v.
12a), both of whom do or say things to harm a neighbor (vv. 9a, 12a) The
righteous (v. 9b) are compared to the one who possesses understanding (v.
12b).
The B elements are a parallel pair due to their remarks on the
"city"69 and various references to speech, such as rejoicing (v. 10), bles-
sing, and the mouth (v.11). The initial saying of the B element (v. 10) picks
up the term "righteous" (MyqiyDica) from the first saying in the A elements (v.
9) and comments on the similar reactions to the fate of the righteous (v. l0a)
68 The root zvb is also found in Prov 6:30; 30:17; where it is a verbal
expression of contempt and associated with gfl, "to mock," see also 2 Kgs
19:21; Isa 37:22.
69 In v. 10 the Hebrew word for city is hyAr;qi; in v. 11 it is tr,qA. Why-
bray (Proverbs, 179) believes the two different words indicate separate com-
position and later linking, but it could simply be stylistic variation. tr,qA
occurs only in wisdom materials, see Job 29:7; Prov 8:3; 9:3, 14.
264
in contrast to the wicked (MyfiwAr; v. 10b). Then v. 11 compares the positive
effects of words with the damaging results that can occur. The upright
(MyriwAy;), a parallel to the righteous, can build up or exalt a city70 by their
blessing. But words can also be used to the detriment of others to overthrow
or destroy?71 a city, when coming from the mouth of the wicked, a con-
trasting term to both righteous and upright, and here seen as a parallel
term in vv. 10-11 to godless (JneHA v. 9) and one who lacks judgment (ble-rsaHE
v. 12). The two final words of vv. 11 and 12 have similar sounds (srehATe v.
11b; wyriHEya v.12b), which may also contribute to the linking of these sayings.
III. Harmful Actions
Again, this tends to be a "catch-all" category because many of the say-
ings which mention innocent suffering do not specify an action, or they are
so general they can not be placed in any other category. When proverbs
have been discussed under related categories in our earlier discussion the
70 The Hebrew word MUrTA is from the root
may refer to enhanced status, cf. Ps 89:17[16]; Isa 52:13; or to a general
prosperity. The contrast to the next verb (from the root srh, see below) has
led some to suggest the root Mmr, "to build, build up" based on Ugaritic or
Arabic analogies, see Whybray, Proverbs, 180; McKane, Proverbs, 432. Re-
gardless of which is accepted it is obvious that it refers to a positive idea.
71 The root srh means to tear down or destroy, usually with refer-
ence to cities (2 Sam 11:25; 2 Kgs 3:25; Isa 14:17; Jer 31:40; Ezek 36:35), walls
(Jer 50:15; Ezek 13:14;; 26:4, 12; Prov 24:31), strongholds (Mic 5:10[11]; Lam
2:2), a house (Prov 14:1) as well as altars and cultic sites (Judg 6:25; 1 Kgs
18:30; 19:10, 14; Ezek 16:39). God can tear down or destroy mountains (Ezek
38:20) and break the teeth of the wicked (Ps 58:7[6]). This root sometimes
appears in contrast to hng "to build," see Ezek 36:36; Mal 1:4; Ps 28:5; Prov
14:1; Job 12:14; see G. Munderlein, "srahA haras," TDOT, vol. 3 (1978), 462.
265
reader will be referred to those discussions rather than repeat the informa-
tion.
A. 1:8-19
Following the title (1:1), purpose (1:2-6), and theme (1:7)72 the
first instruction73 found in the book of Proverbs tells young people of the
dangers they may face by associating with criminals.
This passage is structured along clear lines, with vv. 8-9 constituting
an introductory appeal, v. 10 containing the specific situation to be avoided,
vv. 11-14 comprising an imagined quote of the robbers, vv. 15-18 expanding
on the prohibition in v. 10, as well as a warning about the fate of the
brigands, and v. 19 a concluding summary of the destiny of those who
pursue a criminal life-style.74
The specific part of this instruction that is important for this study is
the statement in 1:11, where the robbers seek to entice a young person into
their gang with the lure of easy wealth:
:MnA.Hi yqinAl; hnAP;c;ni MdAl; hbAr;x,n,
The usual expression for innocent blood (yqinA MdA) is spread over both
72 Meinhold (Die Spruche, 1.46-50) calls these elements Uberschrift,
Vorspruch and Motto. Garrett (Proverbs. Ecclesiastes, 66-67) refers to 1:1
as the title and 1:2-7 as the prologue. Whybray (Proverbs, 30) entitles 1:1-7
the preface.
73 Whybray, Proverbs, 37.
74 I have dealt with structural matters in more detail elsewhere. See
my article "The Doctrine of the ‘
(1995): 511-512.
266
halves of this proverb. Watson calls this the break-up of a composite
phrase, a phrase found over eighteen times in the OT.75 One can also see
this phenomenon in 1 Sam 25:31; 1 Kgs 2:31.
As many commentators point out, the two verbs used (brx, Npc) are
repeated in v. 18, showing the doctrine of retribution at work.76 The
repetition of these verbs in association with the punishment exacted on the
criminals attempts to show young people that crime does not pay. The
structure of the exhortation strengthens the message. There are alterna-
tive appeals between the wisdom teacher (vv. 10, 15-18) and the robbers (v.
11-14), with the verbs in vv. 11, 18 forming an inclusio.77
The agent of punishment is left unnamed in order to leave open the
possibilities for human agents to bring punishment or for judgment to be
carried out by Yahweh. In v. 11b the innocent (yqinA) are attacked wantonly
(MnA.Hi) or without reason. Whybray says the attack on unsuspecting travelers
is carried out for the sake of the enjoyment of violence by the criminals,
with the acquisition of loot being secondary.78 However, the remainder of
the imagined quote in vv. 12-14 places strong emphasis on the plunder
associated with this activity, making it appealing to a young person who
might otherwise live in a manner which was much less exciting and less
75 Watson, Hebrew Poetry, 328-329; see Deut 21:8; Isa 59:7; Ps 106:38;
etc.
76 For a discussion of retribution in Proverbs see chapter two above
(I.A.2.), and L. Bostrom, The God of the Sages (
sell, 1990), 90-140.
77 Garrett, Proverbs. Ecclesiastes, 69.
78 Proverbs, 39.
267
lucrative by comparison.79 The instruction makes the point of avoiding
criminal activity with its promise of easy wealth, and places an implied
value on work and industry.80
B. 3:27-35
Part of this passage has been discussed above in relation to
legal injustice, since one of the "harmful actions" (3:30) occurs in a legal
setting.81 It is not my intent to discuss this passage in its entirety nor deal
with its relation to the larger context and role within the context, but to
limit the present study to the topic of the innocent sufferer.82
This passage contains six prohibitions, four of which have to do with
antisocial behavior which will harm the innocent. The fifth and sixth pro-
hibitions (v. 31) are against envying the violent and following their example.
Verses 27-28 warn against "sins of omission," the failure to do good:
:tOwfEla j~yd;yA lxel; tOyh;Bi vylAfAB;mi bOF-fnam;Ti-lxa
:j`TAxi wyev; NTex, rHAmAU bUwvA j`le j~yfErel; rmaxTo-lxa
Essentially these two prohibitions are referring to the same action.
79 See my comments on this in "Doctrine of the ‘
80 Other proverbs also promote these values, see 10:4-5; 12:14; 14:23;
27:18, 23-27; 28:19; etc.
81 See also my previous discussion in chapter two in relation to retri-
bution (I.A.2.).
82 Because this chapter is such a complex work scholars divide it up
differently. Whybray (Proverbs, 69-70) and Meinhold (Die Spruche, 1.82-84)
see 3:21-35 as a unit, whereas McKane (Proverbs, 297-300) and Ploger
(Spruche Salomos, 39-43) separate vv. 21-26 from vv. 27-35, with a possible
further division between vv. 30 and 31.
268
The statements are general enough to include a broad range of activity from
a simple acknowledgment of someone to repayment of a loan.83
Verses 29-30 contain "sins of commission," actions committed
against another:
:j`TAxi HFab,lA bweOy-xUhv; hfArA j~fEre-lfa wroHETa-lxa
:hfArA j~l;mAg; xlo-Mxi Mn.AHi MdAxA-Mfi 84byriTA-lxa
In v. 29 the activity is premeditated, and with intent to harm another.
It may include spreading damaging rumors or a scheme to deceive the
neighbor and put him at a disadvantage.85 There is an extreme contrast
in this saying between the one who plots86 harm and the neighbor who
dwells trustfully nearby.
Although v. 30 has been treated above in regard to legal injustice the
root is not limited to the legal sphere. It often contains legal juridical
implications but can also refer to physical combat (Exod 21:18; Deut 33:7;
etc.) or quarreling (Exod 17:2; Hos 4:4). The various possibilities of trans-
lation are reflected in English versions: NIV, "accuse;" RSV and NASV,
"contend;" NRSV, "quarrel;" NKJV, "strive." Regardless of whether this
prohibition is against legal action, an argument or a fistfight it is still seen
83 Whybray, Proverbs, 72.
84 Following Qere and BHS apparatus.
85 E. g., on a larger scale Jezebel's scheme against Naboth in 1 Kgs
21, or in the book of Esther, Haman's plot to destroy Mordecai.
86 The root wrH can mean "to plan, plot" and is used this way in
Proverbs (6:14, 18; :12:20; 14:22). It can also be translated "to plow" (Prov
20:4). Hos 10:13 contains both ideas.
269
as groundless and unnecessary, as MnA.Hi (see above) indicates.
Then following these four prohibitions is a double prohibition in v. 31
with a motive clause in v. 32. The double prohibition does not specifically
mention the violent man (smH) causing harm to the innocent but it is
inferred. This is a person who uses physical force to intimidate others or,
as in 1:8-19, to take what belongs to others in order to profit by it (cf. 2:12-15).
The motive clause is expanded in vv. 33-34 and the section is concluded by a
final antithetic proverb:
:vykArAD;-lkABA rHab;Ti-lxav; smAHA wyxiB; xne.qaT;-lxa v. 31
:OdOs MyriwAy;-tx,v; zOlnA hvAhy; tbafEOt yKi v. 32
:j`rebAy; MyqiyDica hvEn;U fwArA tybEB; hvAhy; traxem; v. 33
:NHe-NT,yi MyyinAfElav; CyliyA-xUh Mycile.la-Mxi v. 34
:NOlqA Myrime Myliysik;U UlHn;yi MymikAHE dObKA v. 35
If 3:21-35 is a cohesive unit of poetry, it is a condemnation of those who
harm the innocent. The six prohibitions against this behavior in vv. 27-31
are then further described as perverse (zOlnA87) and an abomination to Yah-
weh (hvAhy; tvafEOt88). The perverted one is one whose conduct goes against
Yahweh's way.89 In v. 32 the NOlnA is an antonym to those who are upright
87 Cf. also the occurrence of the root zln in 3:21. Here it is seen as an
antonym of rwy.
88 For further discussion of hbfOT see chapter two above, and cf. Prov
11:20; 15:9.
89 The predominant context of the root zUl is in wisdom texts and
often associated with the idea of a path, cf. 2:15; 14:2. Since Proverbs uses
the idea of a path as a metaphor for the course of life or conduct, one who
chooses the wrong path is one who chooses the wrong values. For more
270
(rwy), a group of people Yahweh claims as intimates,90 an idea that is also
associated with a path or way, cf. 3:6; 4:11; 12:15; 14:12; 15:19; 16:17, 25; 21:2;
etc.
Verses 33-34 expand on the content of v. 32, stating that the curse91
of Yahweh is on the house92 of the wicked (v. 33a) and, in a case of exact
retribution, Yahweh mocks those who mock (v. 34a), but blesses the
righteous (v. 33b) and gives grace to the humble (v. 34b). If v. 35 is seen as
the concluding summary the last three verses can be charted thusly:
humanly chosen conduct divinely assigned result
v. 33 wicked/just curse/blessing
v. 34 mocking/humilty mocks/gives grace
v. 35 wise/fools glory/shame93
This passage, when taken as a unit, shows Yahweh's concern for
those innocent victims in society who suffer abuse at the hands of those who
seek to gain from the misery and pain they inflict on others. Though the
discussion of this idea see my article "The Doctrine of the ‘
514. For discusion of the root zUl see H. Ringgren, "zUl luz," TDOT, vol. 7
(1995), 478-479.
90 The meaning of dOs is that of an intimate and confidential rela-
tionship characterized by trust.
91 See chapter three above (III.B.2.) for more discussion on curses
and cursing.
92 The extended family or bxA-tyBe see chapter three above (I.A.1.c.).
"Adapted from D. A. Hubbard, Proverbs (Dallas: Word, 1989), 79; cf.
also the comments of McKane, Proverbs, 302, regarding the antithetic
balance of these verses.
271
passage does not contain the passionate preaching of Amos or Isaiah on the
social abuses of their day it shows an awareness of the suffering of the
innocent that many would say the sages lacked. The passage is more
sensitive to the psychological aspects of victimization by verbal violence.
C. 6:16-19
The form-critical category of this passage is the numerical
saying, which consists of a title-line and a list. The title-line mentions the
feature(s) which the items listed have in common.94 Numerical sayings in
Proverbs are found in 6:16-19; 30:15b-16; 18-20, 21-23, 24-28, 29-31. Quite
often they show the x, x + 1 pattern. This form of speech was not limited to
wisdom literature. It is also found in prophetic materials,95 although it
seems more common in wisdom literature (cf. Job 5:19) since the purpose
was to function as a memory aid, to encourage repetition as a riddle or a
game, and to place emphasis on the last item in the list.96 The use of
numerical sayings reflects the sages' use of comparable items to under-
stand the order of their world.97
94 R. E. Murphy, Wisdom Literature, 180.
95 See Amos 1-2; Mic 5:5, and possibly Jer 15:2-3. For more on the
numerical sayings in the prophets see M. H. Pope, "Number, Numbering,
Numbers," IDB, 3.564. Pope also cites parallels of this form in Ugaritic
literature, cf. CTA, 14:14-21. See also in Akkadian literature Erra L31-38.
The most comprehensive study of the numerical saying is W. M. W. Roth,
Numerical Sayings of the Old Testament, VTSup 13 (Leiden: Brill., 1965).
96 Hubbard, Proverbs, 102.
97 H.-P. Muller, "Der Begriff ‘Ratsel' im Alten Testament," VT 20
(1970): 465-489; see also G. von Rad, Wisdom in Israel (London: SCM, 1972),
35-37; and Roth, Numerical Sayings, 34-36.
272
:Owp;na 98tbafEOT fbaw,v; hvAhy; xneWA hnA.he-ww, v. 16
:yqinA-MDA tOkp;wo MyidayAv; rq,wA NOwl; tOmrA Myinayfe v. 17
:hfArAlA CUrlA tOrhEmam; Myilag;ra Nv,xA tObw;H;ma wreHo ble v. 18
:MyHixa NyBe MynidAm; Hale.wam;U rq,wA dfe MybizAK; HaypiyA v.19
Following the title-line are seven actions or attitudes that are classi-
fied as an abomination to Yahweh, the usual sequence of these words being
split up over two lines.99 The first five elements of the list are parts of the
body, in more or less descending order: eyes, tongue, hands, heart, feet.
This list is an indication of things which destroy the possibility of a positive
relationship with Yahweh.100 The last two specifically belong to a social
setting, the false witness and the one who disrupts relationships (cf.
6:14).101
In this list there are several items that could by implication be
associated with innocent suffering, as well as one action that refers to it
directly. In v. 17 "haughty (lit. "raised") eyes" are those lifted up in defiance
or arrogance, the opposite of humility and respect (cf. Ps 18:28[27]; 131:1;
Prov 30:13). The "lying tongue" (lit. a "tongue of falsehood," cf. 4:24; 6:12) is
98 Following Qere and BHS apparatus.
99 The usual expression is hvhy hbfvt but here the poet divided the
expression to extend over two lines. This makes hvhy xnW in v. 16a parallel
to Owpn tbfvt in v. 16b. For further discussion of hvhy xnW see chapter two
above and R. E. Clements, "The Concept of Abomination in the Book of Pro-
verbs," 211-225.
100 For a list of ethical requirements for approaching Yahweh in the
temple see Pss 15, 24; see Whybray, Proverbs, 100.
101 For an analysis of these seven elements from a practical viewpoint
see Garrett, Proverbs. Ecclesiastes, 98.
273
metonymy for one that has no regard for the truth, and "hands that shed
innocent blood" describes the murderer (cf. 1:11), and is the specific
example of causing the innocent to suffer in this list. A similar expression
has already been discussed above under 1:8-19 and need not be elaborated on
here. In v. 18 we see the heart that devises evil plans (cf. 3:29 and the
discussion there) and feet that run swiftly to evil, which are possible
instances of causing injury or pain to the undeserving, but the text is too
general to allow a specific application. In v. 19 a legal situation may be
pictured, as the false witness (rq,wA dfe) is listed as another abomination
(cf. 14:5b). One who gives false testimony in court subverts justice in order
to deflect their own deserved punishment for a crime, or to help convict
someone else. Either way, the truth is covered and justice is denied. The
final item in the list is one who spreads dissension or strife among
brothers. This is not necessarily restricted to brothers in the sense of
family, it can also refer to the fraternal bonds of society, since Israelite men
commonly referred to themselves as "brothers," see e. g., 2 Sam 19:42[41].
The one who seeks to sever these bonds is a menace to society since in times
of calamity such as natural disasters, war, or other problems, it is the
cohesiveness of a society that contributes to its survival.
D. 16:29
Among the chapters in Solomon B, chapter 16 shows the most
evidence of editorial structure and arrangement. The first nine verses
show a heavy emphasis on Yahweh-proverbs, with all but one (v. 8) con-
taining the divine name. The chapter also closes with a divine proverb,
274
echoing v. 1, to form an envelope.102 The other theme of chapter 16 is
centered around the king, with royal proverbs gaining prominence in vv.
10-15, of which all but v. 11 make reference to the king. These two topics are
intertwined in vv. 9-12 where the sequence is:
v. 9 Yahweh proverb
v. 10 Royal proverb
v. 11 Yahweh proverb
v. 12 Royal proverb103
The rest of the chapter seems to be a miscellany of sayings on the
virtues associated with wisdom, with little apparent organization, until we
reach vv. 27-30. These verses are a group of sayings on evil schemes and
have little association with the preceding sayings. Each proverb in vv. 27-29
begins with wyxi followed by a noun which describes the character of the
type of person under consideration. Then v. 30 summarizes the section by
pointing out the external signs which should give a clue regarding how
these persons can be recognized:
102 See Whybray, Proverbs, 238-239, for discussion of the editorial
structure of Prov 16.
103 Whybray, Proverbs, 238.
275
A 16:27 :tb,rAcA wxeK; vyotpAW;-lfav; hfArA hr,Ko lfaya.liB; wyxi
A 16:28 :JUl.xa dyrip;ma NGAr;niv; NOdmA Hla.way; tOkPuh;Ta wyxi
A 16:29 :bOF-xlo j`r,d,B; OkyliOhv; Uhfere hT,pay; smAHA wyxi
B 16:30 :hfArA hlA.Ki vytApAW; Creqo tOkPuh;Ta bwoH;la vynAyfe hc,fo
This grouping of proverbs has several verbal links to 6:12-15 and 6:16-
19.104 In 16:27 the lfaya.liB; wyxi is similar to lfaya.liB; MdAxA in 6:12;105 in 16:28,
30 tOkPuh;Ta is found as well as in 6:14; NOdmA Hla.way; is found in 16:28 and also
in 6:14, where it appears as hale.way; MynidImi; the idea of plotting evil in 16:27,
hfArA hr,Ko, is a similar idea to devising wicked schemes, Nv,xA tObw;H;ma wr,Ho
in 6:18; and the rare root Crq in 16:30 meaning "to compress" is also found
in 6:13 in reference to winking the eyes.106 Because vv. 27-29 are parallel
statements we should probably not seek to make fine distinctions among the
three types of people referred to. All can be classified under the category of
antisocial attitudes and behavior, since all three cause damage, division
and possibly even death. Speech figures prominently in this grouping as
the area of offense, with lips (vytAPAW; vv. 27, 30) and slander (NGAr;ni;107 v. 28)
104 There is also a statement of innocent suffering in 6:16-19 (see v. 17)
and this passage is discussed above.
105 McKane, Proverbs, 493, believes lfaya.liB; to mean a state of inner
confusion and contrariness, referring to a deranged and destructive man
rather than the usual meanings of "worthless, useless" or "profitless," see
his discussion on 325 as well.
106 Whybray, Proverbs, 250. The action of winking the eyes is also
found in 16:30a but uses the root hcf rather than Crq. The root Crq may
refer to a "narrowing" of the eyes into a glare rather than winking, since
winking is not generally considered a hostile gesture, cf. Prov 10:10.
107 This word is found only in Proverbs, see also 18:8; 26:20, 22. The
276
being specified. Also mentioned twice is the idea of friends or a neighbor
(vv. 28, 29). The slanderer is said to separate close friends (JUl.xa, a collec-
tive noun), and a man of violence entices his neighbor (Uhfere) and leads him
in a way characterized as bOF-xlo. This verse is the specific action which
an innocent person suffering or coming to harm due to the actions of
another. The smAHA wyxi is a misanthropic person who employs deceit to lure
his friend, neighbor or companion to no good end. It is difficult to discern
whether this proverb is intended to be used literally or figuratively. If it is a
literal use, the companion is "caused to walk down a path not good." Since
walking down a path or way can be taken concretely, this may be a refer-
ence to an ambush, similar to the action of the robbers in 1:10-19, where the
same verb for "entice" (htp) is ,used. If the proverb is seen figuratively then
we have a violent man influencing his companion into a similar life-style,
hence the violent man is a bad example. The word j`r,D, can function
equally well in both spheres, and the beauty of this saying may be in its
flexibility to function at both the literal level as well as the figurative.108
There is no specific reference to an innocent sufferer in vv. 27-28 but on the
other hand, there is no statement that the close friends deserved to be
separated by a slanderer. The ;lfay.aliB; wyxi, for example, is not specifically
linked with plotting harmful actions against the innocent or the righteous
but one may make the assumption that his actions will be directed against
verb Ngr was used to refer to
Ps 106:25; cf. Isa 29:24.
108 Cf. also 16:25 as an example of flexibility of the literal and
figurative.
277
the unwitting or the defenseless in society, since they are usually the
easiest marks, and because his actions are seen (as are all the people
warned against in vv. 27-30) to be a disruption to society and going against
the common good. If this were not the case they would not be categorized as
scoundrels, perverts, and murderers.
In a chapter that emphasizes the role of Yahweh to direct the lives of
people (16:1-9) and the duty of kings to enforce justice (16:10-15), followed by
various sayings on the positive virtues associated with wisdom and the
rewards of wise living (16:16-26), there follows an extraordinary group of
sayings which admit to the fact that not all members of society will follow
the wise instruction offered by teachers or leaders. They are characterized
by antisocial behavior which brings harm and disruption to the community
since their actions are directed toward those who are undeserving of the
results of the actions of these misanthropic people. They live outside the
law of the king and the law of Yahweh. If the law of retribution was as
clean-cut and clear as some have accused the sages of believing, 16:27-30
would have never been included in the collection. It clearly acknowledges
the existence of those living in society who are out to harm others who are
innocent of their fate.
E. 17:13
For discussion of the stucture and the possible vocabulary links
in Prov 17 see the previous examination under I.E.3. The most obvious link
between 17:13 and the surrounding sayings are the reversals seen in 17:13
and 17:15. The contrasting terms in these two sayings are typical of pro-
278
verbs which seek to show opposite actions. In 17:13 evil (hfr) and good
(bOF) are found, whereas in 17:15 the roots fwr and qdc are used in a
grammatically complex saying regarding the legal system (see above).
The saying in 17:13, which plays on a pun between the roots wvm and
bvw, reads:
:OtyBemi hfArA 109wymitA-xlo hbAOF tHATA hfArA bywime
The reversal in this saying is seen in the sphere of interpersonal
relationships. Those who reward or repay kindness with evil (cf. the lex
talionis) are examples of those who lack the sense to see that they are their
own worst enemy. One who does harm to a benefactor brings evil on his
own house (tyBe), referring to the larger family unit.110
The proverb does not tell us how evil is introduced into this person's
family, thus it may be the result of his own poor judgment or mistreatment
of relatives; or it may be left undefined to leave open the possibilities of
divine judgment.
IV. Conclusion
Conclusions to the various sections have been drawn at the end of the
various discussions and need not be repeated here. However, I will
109 Accepting the emendation in BHS apparatus as opposed to the
MT's wy.mtA.
110 See the discussion of tyBe and bxA-tyBe in chapter three above
(I.A.1.c.).
279
reiterate that the legal system was not beyond misapplication of justice so
as to cause innocent suffering. Whether this happened due to accident,
bribes, false witness, poor memory of a witness, or a long list of other
possibilities, it is impossible to deny that the wisdom movement was aware
of the fact that injustice occurred, and that the innocent or righteous were
sometimes wrongly convicted, or the guilty were declared innocent after
they had committed crimes against the undeserving.
In cases of damaging words and harmful actions, the innocent are
portrayed as undeserving of their fate, thus according to them a dignity
which, for example, Job's friends did not allow him. Guilt was assumed by
the three counselors as the cause of Job's pain, and any remedy they offered
had to go through the initial step of admitting guilt. The book of Proverbs
does not lend credence to the arguments of the three friends by painting the
human condition in the broad-stroke categories as is often portrayed. Yes,
there are proverbs which make general assumptions regarding retribution,
but there are others, the subject of this study, which often state the excep-
tions to the doctrine of retribution.
280
CHAPTER SIX
FINAL SUMMARY
This study has examined issues of theodicy and the way suffering is
portrayed in the literature of
wrongly applied to virtually all documents that have been discovered to this
point. It is only in the literature of ancient
applies. When von Soden's four elements of theodicy1 were used as a
basis for comparison of the literature from ancient Mesopotamia and
the conclusion was reached that there were social, cultural, and religious
factors which made theodicy virtually non-existent in those settings.
In
mortem judgment and reward or punishment. Each individual would
have his or her actions weighed against ma'at in order for reward or
punishment to be determined. The belief in a judgment after death relieved
the need for equitable retribution during earthly life since all wrongs could
be righted and all scores settled in the judgment. In a rare instance of
blaming the gods for suffering the king responded that the people them-
selves were at fault by failing to observe ma'at.2 Thus the conventional
view was retained.
For the Mesopotamians the situation was more complex. There were
frequent examples of protest over mistreatment, suffering, illness, and the
1 See chapter one above, I.A.
2 See the Admonitions of Ipuwer in AEL, vol. 1 (1973), 161, especial-
ly n. 29, and the discussion in chapter one above (II.B.2.a.).
281
like. However, these situations were usually seen as attacks from demons,
or from an offended deity.3 Any suggestion of blame ascribed to a god or
goddess was expressed in very cautious terms. The responsibility of the
gods was not to humanity, their "employees," but to make the enormous
and complicated machine of the world run effectively.4 The underlying
assumption in Mesopotamian religion was that all people were ignorant of
their sin but not innocent. Thus the burden was on individuals to deter-
mine how they had offended a god or goddess so appeasement could be
initiated and their suffering halted.
All instances of suffering were directly attributable to sin, almost
completely apart from divine responsibility. In other words, all people who
were enduring times of suffering were assumed to be guilty. The action
which caused the alienation between deity and human was often seen as a
cult or ritual offense. The process of getting back into the good graces of the
god or goddess assumed that all sufferers are sinners. This required the
suppliants to recite the Surpu incantations, for example, or practice divi-
nation so that the offended deity would reveal the sin which caused the
pain. As I have shown in the studies above, all are assumed to be ignorant
sufferers, but not innocent.
This is quite different from ancient
the Torah and the process of acquiring forgiveness was mapped out by a
3 See the discussion of J. Bottero, "The Problem of Evil in Mesopota-
mian Mythology and Theology," in Mythologies, ed. Y. Bonnefoy, rev. W.
Doniger, 2 vols. (Chicago: University of Chicago Press, 1991), 1.163-164.
4 Bottero, "Problem of Evil," 163. The gods created people as their
"employees" to do the work they did not want to be bothered with, see chap-
ter one above (ILA.).
282
series of offerings and sacrifices. Rather than having to wonder what deity
had been offended the ancient Israelite was assured of knowing that all sin
was ultimately against Yahweh (cf. Ps 51:5[4]). Thus there was no need to
attempt divination to determine which deity was offended. Since sin was
defined more definitely in
tains accounts of individuals confessing or being confronted with specific
actions or attitudes characterized as "sin."5
This is not the place to enter in to a detailed discussion of how suffer-
ing was interpreted in the Hebrew Bible, but we can note three main cate-
gories: (1) retributive, (2) educative and exemplary, and (3) vicarious and
redemptive.6 The dominant interpretation of suffering was that it came
as a result of human sin.7 However, there was no attempt to show that a
person's suffering or prosperity was always directly related to their
obedience to God. The authors of the Hebrew Bible recognized that life was
much more complex than a simple cause-and-effect formula. Suffering
may be brought about by sin and its victims may be deserving and the
undeserving alike.
Suffering may also function in an educational manner, as in Deut
8:1-6. Here the wilderness wandering was presented as a time of humbling
and testing (8:2), teaching
5 One of the more notable occurrences is Nathan's confrontation
with David in 2 Sam 12.
6 R. B. Edwards, "Suffering," ISBE, vol. 4 (1988), 649-652.
7 D. J. Simundson, "Suffering," ABD, 6.219-225. For more detail on
this see idem, Faith Under Fire: Biblical Interpretations of Suffering (Min-
neapolis:
283
God's role as a divine parent is brought out (8:5) to show that the disci-
plinary actions were carried out on the nation with motives similar to
parental love. The concept of God using suffering to teach individuals is
also found in Job.8
Efforts were also made to portray suffering as redemptive rather
than punitive, either for others or for the sufferer. Isa 40-55 speaks of a
servant who suffers for the benefit of others.
ing cultures, since individuals were allowed to relate directly to Yahweh,
their "high God" and "great king," in a way that the Egyptians and Meso-
potamians were rarely allowed. So, for example, suffering individuals in
behalf, as in
virtually always made the responsibility of the individual who had failed to
live up to the standards of ma'at, thus allowing isft, or disorder, into his
or her life.
The specific issue in this dissertation was that of the innocent suffer-
er in the book of Proverbs. To the best of my knowledge this is the first in-
depth study of this topic. Past scholarship has simply promoted the belief
that Proverbs contains conventional wisdom, spelling out actions which
will help the average person live a successful life. An orderly world is
assumed, along with a hard-and-fast doctrine of retribution which may be
expressed either forensically or dynamistically. Job and Qoheleth are
8 Stated by Eliphaz, 5:17; and by Elihu, 33:12-15; 36:9-12, 15.
284
usually presented as reactions against the dogmatism of the superficial
views of Proverbs.9 Typical of this position is the claim of superficiality
made by Gottwald, that the book of Proverbs has very little to offer.10
Some of these assumptions needed to be reassessed and my study has
brought out certain conclusions. First, we concluded that Proverbs does not
present a world view that borders on deism. Nor does it espouse "order" as
a principle of metaphysics to which God is also subject. Those who hold to a
deistic world view in Proverbs and a mechanistic outworking of order
through the principle of retribution have often looked to
cept of ma'at for a parallel. However, the studies of Fox,11 Bostrom,12
Halbe,13 and Steiert,14 discussed above in chapter two (I.A.1.), have
shown that ma'at should not be read into Israelite literature. It has been
claimed that ma'at was an impersonal principle of retribution, but the
study of Miriam Lichtheim shows it to be a standard to live by, not a
9 See the quote in chapter two (I.B.) and D. J. A. Clines, Job 1-20,
WBC vol. 17 (Dallas: Word, 1989), lxi, for Job; and Donald K. Berry, An
Introduction to Wisdom and Poetry of the Old Testament (
man & Holman, 1995), 21, 26, 141, 153.
10 N. K. Gottwald, A Light to the Nations (New York: Harper, 1959),
472, characterized the book of Proverbs as "generally mediocre as literature,
tedious as ethics, banal as religion."
11 M. V. Fox, "World Order and Ma'at: A Crooked Parallel," JANES
23 (1995): 37-48.
12 L. Bostrom, The God of the Sages (
1990).
13 J. Halbe, "'Altorientalisches Weltordnungsdenken' and alttesta-
mentliche Theologie. Zur Kritik eines Ideologems am Beispiel des israeliti-
schen Rechts," ZTK 76 (1979): 381-418.
14 F.-J. Steiert, Die Weisheit
burg: Herder, 1990).
285
mechanism for retribution.15 As a result of these studies it is no longer
accurate to see a parallel to ma'at in Proverbs expressed as an impersonal
mechanism for retribution.
Secondly, Proverbs is not locked in to dogmatic assertions of the retri-
bution formula. Given the results of this study regarding the presence of
the innocent sufferer in Proverbs it is difficult to retain the generalizations
made by Clines,
The idea of retribution is tied closely to the concept of order. The "act-
consequence relationship" was seen by some as a prime factor in this since
one could assume that "the righteous will prosper, and the wicked will
suffer." Individual acts held inherent power to bring about reward or
punishment.16 This view should probably be seen as going too far, since it
virtually excluded the possibility of Yahweh intervening in human
history,17 a distinctive trait of Yahweh's relationship with
result of this part of the study (see chapter two) is that the book of Proverbs
is not limited to the viewpoint of conventional wisdom. It would be fair to
say that Proverbs contains this viewpoint as well as those which go different
directions. The book itself cites no single source for wisdom and therefore
draws from a broad range of wisdom sources, and includes many view
points.
15 M. Lichtheim, Maat in Egyptian Autobiographies and Related
Studies, OBO 120 (Gottingen: Vandenhoeck & Ruprecht, 1992).
16 E. g., K. Koch, "Gibt es ein Vergeltungsdogma im Alten Testa-
ment?" ZTK 52 (1955): 1-42.
17 See the comments of J. Barton, "Natural Law and Poetic Justice in
the Old Testament," JTS 30 (1979): 1-14; Bostrom, God of the Sages, 109-113.
286
This study has shown that it is inaccurate to assume that the book of
Proverbs has no awareness of an innocent sufferer. The righteous do not
always prosper; the wicked do not always suffer. Hence, criticisms such as
those cited above are inaccurate. The study conducted in chapters three,
four, and five show that the sages had a depth of insight that went beyond
what some modern scholars are willing to grant.18 The purpose of this
study was to analyze specific areas where innocent suffering can be demon-
strated: parental suffering, emotional suffering, and suffering due to the
words or deeds of others, including the legal system.
The study of parental suffering shows that parents are often subject
to the actions of a foolish child, who may behave in such a way that society
attributes shame to the parents for what the child has done, even though
the child is old enough to make personal choices and be responsible for
those choices. Other actions include mocking, cursing, and even robbery,
showing that the suffering of parents may be due to verbal or physical
abuse. These actions are strongly condemned in the OT and the child who
behaves this way is called shameful. If the retribution doctrine was as firm
as some have asserted, one could look in the lives of the parents of the fool,
the mocker, or the shameful child to find the sin in the life of the parent(s)
which brought this pain on them. Proverbs is not this superficial. It recog-
nizes that children may choose to go their own way in spite of the best
upbringing. Proverbs nowhere implies or states that parents can be blamed
for actions of children who have chosen to go against Yahweh's Torah.
18 Here again, the quote from n. 10 above from Gottwald, Light to the
Nations, 472, should be noted.
287
We can also observe that from a practical viewpoint divine discipline
though painful, is motivated by love. This makes interpreting painful cir-
cumstances less rigid. No longer was every situation of pain and suffering
forced into the mold of divine anger and wrath, as in the Mesopotamian
world view. The parental image of Yahweh, springing from the tender
intimacy of family relationships, allowed
ful realities into a disciplinary setting, while affirming that the relation-
ship between Yahweh and
Another result of examining the role of Yahweh as divine parent
shows that Yahweh hurts over the misfortunes of his children. When
people are abused it is often called an "abomination to Yahweh," the strong
impact of which is not always understood by modern readers. The divine
anger over the abuse of the innocent has been elucidated in this study.
In examining the proverbs which make reference to emotional
suffering we saw a broad range of situations. One of the most common
causes of emotional pain was the cares and concerns of everyday survival.
Subsistence living had its own share of potential problems completely un-
related to a person's morals. The book of Proverbs can speak of agricul-
tural setbacks without attributing them to sin in the life of the farmer or his
family. Emotional pain due to the harsh realities of life is a normal
reaction, not a result of sin.
Emotional pain is sometimes caused by the actions or words of others
characterized as fools. But more often, emotional pain, which we might
288
define as depression, discouragement, or the like, is seen as a normal part
of life, not the result of an offended deity or demon, as was the case in
which refer to emotional suffering show an awareness of victimization.
The sages knew people might be victims of harsh circumstances that
worked against the achievement of goals. This sort of problem is portrayed
as the lot of the ordinary person, with no negative reflection on moral
character. The situations associated with emotional distress or pain are
"facts of life." They are portrayed as ordinary but unfortunate circum-
stances that can happen to anyone.
The sayings addressing more general categories such as damaging
words, harmful actions and the legal system, regard the suffering of the
innocent or righteous as an unfortunate but all too frequent occurrence in
life. In other words, the proverbs in these categories, along with the others
addressed earlier, do not automatically ascribe blame to the one who is
suffering.
Proverbs has a lot to say about the legal system and the fact of inno-
cent suffering. The most common observation or prohibition is about or
against the false witness or false accusation. There are also sayings which
speak of bringing unnecessary lawsuits against others, reversals of justice
where the innocent are condemned and the criminals acquitted, bribes and
their effect on justice, fining the righteous, and so forth.
Antisocial and criminal behavior is also recognized by the sages.
There are examples of ambushing unsuspecting travelers, plotting harm
289
against a neighbor, and those who are criminally violent. People like this
are condemned in the strongest of terms. They often earn the label "abomi-
nation of Yahweh" (see above). This would have placed them outside the
community as social and religious outcasts. They merited this scorn be-
cause of their actions against the innocent and the righteous. And just as
Yahweh reacted in a parental way to defend the innocent and the defense-
less, those who harm the innocent are also shown to be punished for
offenses in the legal and social sphere. They are characterized as perverted
(3:32), and in a case of exact retribution, Yahweh is said to "mock those who
mock" (3:34). Yahweh also curses the wicked (3:33) and shames fools (3:35),
showing a strong response to those who harm the innocent.
Those who were responsible for the origin of the various sayings in
Proverbs were aware of situations in which certain people would act outside
the law of the king and the law of Yahweh to inflict pain and suffering on
the innocent.
One of the purposes in doing a study of this nature is to reclaim the
book of Proverbs for practical use. All too often it seems the assumptions of
past scholarship have asserted that the book is superficial and of little
value. All people seem to be classified in one of two categories which occupy
the extreme ends of the spectrum: righteous or wicked, wise or fool, the
honored or the shamed, etc. There is no middle ground where the majority
live, thus some have cast doubt on the advice offered in Proverbs, calling it
trite, banal and superficial. Often overlooked in making these assertions is
the role of poetry in formulating these sayings, especially those of an anti-
290
thetic nature. The classification of all people into one of two categories is
due more to the structure of Hebrew poetry than a superficial world view on
the part of the sages. It is my belief that the wisdom movement in ancient
the existence of proverbs and sayings such as those found in this study in
chapters three, four, and five shows this beyond doubt.
An important advance made in this study is the delineation of poems
or poetic pieces within the book of Proverbs, especially outside of chapters 1
through 9. These poetic pieces have often shown a theological basis. This
conclusion is unusual in Proverbs studies since very few scholars in the
past have allowed the book to function as a theological work. This current
study has shown it to be aware of Yahweh at work in the world and in the
lives of people. Rather than categorize the book of Proverbs as a loosely
joined series of observations on "wordly wisdom" or "advice on how to live" it
is a book founded upon the relationship with Yahweh. It was common
among some scholars to refer to proverbs as "secular" if they lacked a divine
reference, and a mechanical operation was seen to function in bringing
about retribution if retribution was called for in the saying in question. It
was claimed that this type of proverb antedated those which are theologi-
cal.19 There remains no more reason to draw a distinction between
"secular" and "religious" sayings, since these artificial designations did not
exist in ancient
19 See, e. g., R. B. Y. Scott, Proverbs. Ecclesiastes, AB vol. 18 (Garden
City: Doubleday & Co., 1965), xxv-xl; G. von Rad, Wisdom in Israel (
SCM, 1972), 53-73.
291
from one-line statements to couplets, and then to multi-line essays.20 The
conclusion I have reached is that it is no longer possible to read the
individual proverbs in isolation and demand that they be viewed as develop-
ments along an evolutionary continuum which was originally secular,
with the divine references being added later.
It is my hope that this dissertation will be a springboard for others to
study these matters in further detail, and that it will be found useful for
both scholarly and practical examinations of the book of Proverbs,
20 As seen in O. Eissfeldt, Der Maschal in Alten Testament, BZAW
24 (Geissen: Topelmann, 1913); W. O. E. Oesterley, The Book of Proverbs
(London: Methuen, 1929), xii-xvii; and more recently C. Westermann, Roots
of Wisdom: The Oldest Proverbs of
Charles (Louisville: Westminster John Knox Press, 1995).
292
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CIRRICULUM VITAE
Daniel P. Bricker
1725 N. Sierra Bonita
(626) 797-3866
e-mail: DB21@aol.com
CAREER GOAL
To serve God wherever I may be called, and to help
prepare people for the ministry by classroom
instruction, scholarly research, and writing.
EDUCATION
Ph.D. Fuller Theological Seminary, 1998
Major: Old Testament
Minor: New Testament
Dissertation Title: "The Innocent Sufferer in the Book of
Proverbs"
M.Div. Talbot Theological Seminary, 1980
(now Talbot
B.A. Moody Bible Institute, 1977
Major: Bible/Theology
Diploma
1972
PROFESSIONAL EXPERIENCE
Teaching Assistant to Dr. Francis I. Andersen, Fuller Theological
Seminary, 1995-1997.
Teaching Assistant to Prof. James Butler, Fuller Theological
Seminary, 1994-1995.
Teaching Assistant to Dr. David A. Hubbard, Fuller Theological
Seminary, 1989-1993.
Teacher/Coach,
318
Instructor, Community Bible Institute,
PROFESSIONAL AFFILIATIONS
Evangelical Theological Society
Society of Biblical Literature
PUBLICATIONS
"The Doctrine of the '
(1995): 501-517.
Review of The Book of Proverbs: A Survey of Modern Study by R. N.
Whybray, in JETS, 40 (1997): 316-318.
MINISTRY EXPERIENCE
Teacher, Adult Bible Fellowship classes, Grace Church of LaVerne,
Teacher, Adult Bible Fellowship classes, Bethany Church, Sierra
Teacher, Adult Bible Fellowship classes, board member, usher,
Associate Pastor,
Intern in the High School Dept.,
Seminary), 1979.
Youth Minister,
attending Moody Bible Institute), 1976-1977.
Youth Minister,
319