-
Proverbial SayingAid to Bible Understanding
-
-
That was true of the one that Ezekiel was inspired to tell Israel in which he likened the course of the nation in relation to Babylon and Egypt to a vine planted by one eagle and that later reached out hungrily to another.—Ezek. 17:2-18.
Some proverbial utterances, such as those of Job, were set out in poetic style. (Job 27:1; 29:1) The ideas that Job was inspired to express were not put down in the concise style characteristic of most proverbs but were developed into highly instructive poems filled with figurative speech.
God also caused Balaam to make a series of proverbial utterances, and these, too, are put down in the form of poetry. (Num. 23:7, 18; 24:3, 15, 20, 21, 23) Far from expressing any scorn for Israel in these proverbial utterances, Balaam “blessed them to the limit,” though he did prophesy woe for other peoples. (Num. 23:11) The proverbial aspect here is not because of any popular repetition of what Balaam said, nor because his statements were concise expressions of wisdom. Rather, these are termed proverbial utterances because of the power and rich meaning of what was said, along with his use of a variety of likenesses or comparisons in some of his statements.
-
-
Proverbs, Book ofAid to Bible Understanding
-
-
PROVERBS, BOOK OF
A book consisting of a compilation of proverbs or wise sayings from a number of other collections. The book itself sets forth its objective: “For one to know wisdom and discipline, to discern the sayings of understanding, to receive the discipline that gives insight, righteousness and judgment and uprightness, to give to the inexperienced ones shrewdness, to a young man knowledge and thinking ability.” (Prov. 1:2-4) “The purpose is that you may walk in the way of good people and that the paths of the righteous ones you may keep.”—2:20.
The introductions to three of the book’s sections attribute the proverbs contained in them to Solomon. (Prov. 1:1; 10:1; 25:1) This agrees with the fact that Solomon “could speak three thousand proverbs.” (1 Ki. 4:32) There can be little question that many, if not all, of the proverbs in these sections were recorded during Solomon’s reign. With reference to himself, Solomon stated: “The congregator had become wise, he also taught the people knowledge continually, and he pondered and made a thorough search, that he might arrange many proverbs in order. The congregator sought to find the delightful words and the writing of correct words of truth.”—Eccl. 12:9, 10.
However, various arguments have been advanced against crediting most of the proverbs to Solomon. Certain proverbs (16:14; 19:12; 20:2; 25:3) have been cited as being derogatory to monarchs and therefore not from the time of Solomon. Upon closer examination, though, it is found that, rather than being derogatory, these proverbs exalt kings, showing that they should be accorded due fear because of their power. (Compare Proverbs 24:21.) Those who claim that a polygamist like Solomon would not have spoken of husband-wife relationships in such a way as to imply monogamy (5:15-19; 18:22; 19:13, 14) lose sight of the fact that polygamy was not advocated, but simply tolerated and regulated by the Law. And it may well be that the Jews generally practiced monogamy. Likewise such critics forget that Proverbs is inspired of God and not simply the opinions of Solomon. Nevertheless, from his observations and his own experiences Solomon may very well have come to appreciate the wisdom of God’s original standard for marriage, monogamy.—Compare Ecclesiastes 2:8; 7:27-29.
The claimed presence of Aramaic words has been presented as proof for assigning a late date to the book of Proverbs. If, indeed, there are Aramaisms, it should be noted that Solomon could have learned Aramaic expressions from neighboring peoples or his foreign wives. In fact, Aramaic was the language of Syria, which was a part of Solomon’s dominion.—Compare 1 Kings 4:21, 24.
The proverbs not attributed to Solomon had their origin in the sayings of other wise men and one woman. (Prov. 22:17; 30:1; 31:1; see AGUR; LEMUEL.) Just when all these proverbs were put into final form is not precisely known. The last time indicator appearing in the book itself is a reference to Hezekiah’s reign. (25:1) So there is a basis for believing that the proverbs were compiled in book form before that ruler’s death in 716 B.C.E. The repetition of certain proverbs suggests that the book was compiled from various separate collections.—Compare Proverbs 10:1 and 15:20; 10:2 and 11:4; 14:20 and 19:4; 16:2 and 21:2.
STYLE AND ARRANGEMENT
The book of Proverbs is written in Hebrew poetic style, which consists of thought rhythm, employing parallelisms, the ideas of which are either similar (11:25; 16:18; 18:15) or contrasting. (10:7, 30; 12:25; 13:25; 15:8) Its first section (1:1–9:18) consists of short discourses addressed by a father to a son or sons. This serves as an introduction to the short, pithy sayings found in the remaining sections of the book. The last twenty-two verses of the book are written in acrostic or alphabetic style, a form of composition also employed by David for a number of his psalms.—Pss. 9, 10, 25, 34, 37, 145.
INSPIRED OF GOD
The writers of the Christian Greek Scriptures testify to the fact that the book of Proverbs is part of God’s inspired Word. The apostle Peter (1 Pet. 4:18; 2 Pet. 2:22; Prov. 11:31 [LXX]; 26:11) and the disciple James (4:6; Prov. 3:34, LXX) referred to it, as did the apostle Paul when writing to the Corinthians (2 Cor. 8:21; Prov. 3:4, LXX), the Romans (12:16, 20; Prov. 3:7; 25:21, 22) and the Hebrews. (12:5, 6; Prov. 3:11, 12) Additionally, numerous parallel thoughts may be found in the Christian Greek Scriptures.—Compare Proverbs 3:7 with Romans 12:16; Proverbs 3:12 with Revelation 3:19; Proverbs 24:21 with 1 Peter 2:17; Proverbs 25:6, 7 with Luke 14:7-11.
TO KNOW JEHOVAH IS THE WAY OF LIFE
The book of Proverbs speaks much about knowledge in conjunction with discernment, wisdom, understanding and thinking ability. The knowledge that it strives to impart and encourage is, therefore, more than mere head knowledge, an array of facts or learning. Proverbs points out that any true knowledge has as its starting point an appreciation of one’s relationship to Jehovah. In fact, at chapter one, verse seven, the theme of the book is set forth: “The fear of Jehovah is the beginning of knowledge.”
Of course, the most important knowledge that one can acquire is about God himself. “The knowledge of the Most Holy One is what understanding is,” says Proverbs 9:10. This knowledge goes beyond the mere fact of God’s existence and his creatorship, even beyond the knowledge of many facts about his dealings. To “know” him denotes a deep appreciation of his fine qualities and his great name, and a close relationship with him.
Jesus Christ said to Jews who had knowledge about God: “No one fully knows the Son but the Father, neither does anyone fully know the Father but the Son and anyone to whom the Son is willing to reveal him.” (Matt. 11:27) A knowledge of Jehovah’s qualities will deepen one’s proper fear of God, and will bring the realization that Jehovah is deserving of all worship and service, and that to know and obey him is the way of life. “The fear of Jehovah is a well of life, to turn away from the snares of death,” and, “The fear of Jehovah tends toward life.”—Prov. 14:27; 19:23.
Jehovah the Creator
Jehovah, in matchless wisdom, is the Creator of all things and the Decreer of the laws governing these things; so he deserves the worship of all creatures. (Prov. 3:19, 20) He made the hearing ear and the seeing eye, both literally and in a moral sense. Accordingly, one must look to Him in order to see and hear with true understanding, and must realize one’s accountability to Him who sees and hears all.—20:12.
Righteousness
The book exalts Jehovah as the center of all things and the One in whom all righteous principles find their origin. For example: “The just indicator and scales belong to Jehovah; all the stone weights of the bag are his work.” (Prov. 16:11) His will as the Lawgiver is that honesty and justice rule in all transactions. (11:1; 20:10) By fearing him, one learns to love what He loves and to hate what He hates and thereby make one’s way of life straight, for “the fear of Jehovah means the hating of bad.” (8:13) Proverbs reveals that Jehovah especially hates lofty eyes, a false tongue, hands shedding innocent blood, a heart fabricating hurtful schemes, feet in a hurry to run to badness, a false and lying witness and one causing contentions among brothers. (6:16-19; 12:22; 16:5) One who truly hates these things is well on the road to life.
Additionally, the book of Proverbs illuminates the way of the righteous by showing what Jehovah approves. “The ones blameless in their way are a pleasure to him,” as also are the prayers of such ones. (Prov. 11:20; 15:8, 29) “One that is good gets approval from Jehovah.” (12:2) “The one pursuing righteousness he loves.”—15:9.
Judgment and direction
One knowing Jehovah realizes through knowledge and experience that, as Proverbs 21:30 says, “there is no wisdom, nor any discernment, nor any counsel in opposition to Jehovah.” Therefore, though he may hear other plans or have them in his own heart, the sensible person will direct his way of life in harmony with the counsel of Jehovah, knowing that contrary counsel, no matter how seemingly wise or plausible, cannot stand against the word of Jehovah.—19:21; compare Joshua 23:14; Matthew 5:18.
Inspired King Solomon said: “Trust in Jehovah with all your heart . . . In all your ways take notice of him, and he himself will make your paths straight.” (Prov. 3:5, 6) A man’s heart chooses the way he desires to go, but even when he chooses the correct way, to succeed he must look to Jehovah to direct his steps.—16:3, 9; 20:24; Jer. 10:23.
Having chosen the path of life, the individual should recognize Jehovah’s keen interest in him. Proverbs reminds us that Jehovah’s eyes “are in every place, keeping watch upon the bad ones and the good ones.” (Prov. 15:3) “For the ways of man are in front of the eyes of Jehovah, and he is contemplating all his tracks.” (5:21) Not only what he appears to be outwardly, but also his heart is examined by Jehovah. (17:3) “Jehovah is making an estimate of hearts” (21:2), and he weighs the true value of the motivation and inmost desires of the person.
The judgments of Jehovah are shown to be altogether, in every respect, right and for the good of those who seek uprightness. In due time God will clear the wicked out of the land, their death being the price of freedom for the righteous ones. Accordingly, the proverb states: “The wicked is a ransom for the righteous one; and the one dealing treacherously takes the place of the upright ones.” (Prov. 21:18) Among such wicked ones are the proud, who are detestable to Jehovah. They “will not be free from punishment.” (16:5) “The house of the self-exalted ones Jehovah will tear down.” (15:25) He will “rob of soul” those robbing the lowly.—22:22, 23.
By observing these dealings of Jehovah the right-minded man makes his paths straight. (Compare Proverbs 4:26.) He sees that allowing partiality through bribery (17:23) or influence of personality (18:5) causes one to pervert judgment. ‘Pronouncing the wicked righteous and the righteous wicked’ would make him detestable in Jehovah’s eyes. (17:15) He also learns not to be prejudiced, but to hear fully both sides of a matter before judging it.—18:13.
Security with happiness
To the one who guards practical wisdom and thinking ability that he receives from Jehovah, the book of Proverbs says: “Jehovah himself will prove to be, in effect, your confidence, and he will certainly keep your foot against capture.” (Prov. 3:21, 26; 10:29; 14:26) If one fears Jehovah, “in that case there will exist a future.” (23:17, 18) Moreover, not only is there a future hope, but there is also happiness and security for the present time. (3:25, 26) “When Jehovah takes pleasure in the ways of a man he causes even his enemies themselves to be at peace with him.” (16:7) God will not let the righteous one go hungry. (10:3) If one honors God with the valuable things he possesses, his “stores of supply will be filled with plenty.” (3:9, 10) He adds days to such a man’s life.—10:27.
One ‘taking refuge’ in Jehovah’s name (understanding and acknowledging that name for all that it represents) will find it to be like a strong tower to which, in ancient times, people fled for safety from the enemy.—Prov. 18:10; 29:25.
Humility before Jehovah brings “riches and glory and life.” (Prov. 22:4) Mercy and truth are what he desires; these are more valuable than sacrifice. Those who turn from bad, fear Jehovah and serve him in this manner will not receive his adverse judgment. (16:6; compare 1 Samuel 15:22.) By knowing Jehovah’s ways, one can follow “the entire course of what is good.”—2:9.
AIMED AT THE HEART
To achieve its purpose, the book of Proverbs aims at the heart. More than seventy-five times it refers to the heart as receiving knowledge, understanding, wisdom, discernment, and as being responsible for words and actions, or as being affected by circumstances and conditions. The heart is to be applied to discernment (Prov. 2:2); the heart is to observe right commandments (3:1); these are to be written “upon the tablet of [the] heart.” (3:3) “More than all else” the heart is to be safeguarded. (Prov. 4:23) It is not only with mental thinking processes but with all the heart that one is to trust in Jehovah.—3:5.
Discipline and the heart
Proverbs puts a high valuation on discipline in various forms. (Prov. 3:11, 12) It says: “Anyone shunning discipline is rejecting his own soul, but the one listening to reproof is acquiring heart.” (15:32) So reproof reaches to and adjusts the heart, which is what really affects one’s life, his whole being, in the sight of God. “For want of heart the foolish themselves keep dying.” (10:21) Because it is the heart that must be reached in training children, we are informed: “Foolishness is tied up with the heart of a boy; the rod of discipline is what will remove it far from him.”—22:15.
THE SPIRIT AND THE SOUL
Proverbs is not a book of statements of mere men’s wisdom, of how to please or influence men. Rather, Proverbs goes deep, into the heart as affecting motivation, into the spirit or mental inclination, and into the soul as comprising every fiber of one’s being and personality. (Compare Hebrews 4:l2.) Even though a man may think he is right, or may justify himself in his actions, ‘all the ways of a man being pure in his own eyes,’ Proverbs 16:2 reminds us that “Jehovah is making an estimate of spirits,” and so knows what one’s disposition is. Might or power is highly prized in the world, but “he that is slow to anger is better than a mighty man, and he that is controlling his spirit than the one capturing a city.”—Prov. 16:32.
Getting the knowledge and wisdom of this divinely provided book will greatly help one to find happiness in this present life, and will put him on the pathway to everlasting life. Since “he that is acquiring heart is
-