Through The Bible
Session #18 – Proverbs, Ecclesiastes, Song of Solomon
September 11, 2002
Proverbs[1]
A. Title of the Book
The Hebrew title for the book of Proverbs, derives from the superscription in 10:1 (cf. also the longer form in 1:1 and 25:1). The Septuagint (LXX) title is paroimiae; and the Vulgate has proverbia, from which comes the English title “Proverbs.” The fundamental feature of the sayings within the book therefore seems to be “comparison.” Brief proverbial sayings set one image over against another, making an explicit or implicit comparison. Not every isolated saying compares two things, however, and some sayings extend considerably beyond a single distich, in the process multiplying the number of likenesses under consideration.
The superscriptions right before bigger sections give us clues. Most are attributed to Solomon (Through The Bible author attributes more to Solomon than most scholars would):
1. 1:1–9:18 The Proverbs of Solomon, David’s son, king of Israel.
2. 10:1–22:16 The Proverbs of Solomon.
3. 22:17–24:22 The Words of the Wise.
4. 24:23–34 These also belong to the Wise.
5. 25:1–29:27 These also are Proverbs of Solomon that the men of Hezekiah, king of Judah, transcribed.
6. 30:1–14 The Words of Agur, son of Jakeh, the Massaite.
7. 31:1–9 The Words of Lemuel, king of Massa, with which his mother instructed him.
C. Content of Proverbs
1:1–9:18
This section purports to give parental advice to children. The chief literary device is that of a father (the “I”) speaking to a son (the “you”), for the most part warning against other teaching and reinforcing a desired teaching of the family. Readers assume the role of sons/daughters who must choose between those values that preserve society and alternative actions that undercut family stability.
Modern interpreters have divided 1:1–9:18 into ten speeches: (1) 1:8–19; (2) 2:1–22; (3) 3:1–12; (4) 3:21–35; (5) 4:1–9; (6) 4:10–19; (7) 4:20–27; (8) 5:1–23; (9) 6:20–35; (10) 7:1–27.
10:1–22:16
The second collection in the book of Proverbs consists of brief observations about life that make their point by pointing out contrast or parallel thinking.
22:17–24:22
The unusual feature of these instructions is their affinity with the earlier Egyptian Instruction of Amenemopet. This was an Egyptian poet.
24:23–34
A miscellaneous collection overlapping with 6:6–11, this brief section witnesses to the value of justice in society, offers helpful advice on priorities when embarking on a major undertaking like building a house, and encourages non-retaliation for offenses. The overlap with 6:6–11 has a different introductory scenario, but both discuss the folly of laziness.
25:1–29:27
Here we have an impressive number of sayings that begin with the preposition of comparison, “like,” whereas others achieve the same thing by contrasting competing images.
30:1–14
Extraordinary disagreement exists around this unit and its essential character. Is there skepticism here or is the person being overly pious?
30:15–33
A number of sayings alternate with three observations that allude to the four types of persons in 30:11–14. Those who show disrespect for parents will suffer hideously (30:17); adulteresses eat and wipe their mouths without any awareness of offense, consequently remaining pure in their own eyes (30:20); proud individuals ought to refrain from boasting (30:32); and violent people should control their tempers (30:33).
31:1–9
This instruction consists of a superscription (31:1), a queen mother’s direct appeal to her son (31:2), and four “words” of advice. These admonitions concern relationships with women and excessive drinking. Lemuel’s mother tells her royal son to provide strong drink for oppressed victims of society who need something to forget their misery. She also urges him to pay special attention to the matter of justice, becoming a powerful advocate for vulnerable members of society whose voice would otherwise go unheeded. The entire instruction makes effective use of rhetoric, combining terms of endearment, repetition, and inclusion.
31:10–31
The personification of Wisdom as a woman served to correct many sayings that emphasize women as temptresses and disrupters of harmony within households. This is another means of salvaging women’s reputations. This final poem endeavors to do just that – salvage the image of women and destroyers of households. Its effectiveness suffers because of its orientation toward the good wife’s contribution to her husband and children. Her worth seems to depend on how successfully she enhances his standing in the community. The description of their entrepreneurship suggests that Israelite women took an active role in business. The religious criterion for evaluating women (31:30) comes as something of an afterthought.
E. Function
During the earliest phases of Israelite society, power rested in the elders. They were the ones who dictated the pace and direction of society and culture. These sayings of Proverbs were to maintain order and respect in all the complex human relationships that existed.
===============================================================
Ecclesiastes[2]
A. The Meaning of the Name
The Hebrew title of the book is “Qoheleth.” The word “Qoheleth,” from which the name “Ecclesiastes” derives, has been variously explained as a personal name, an acronym, and a function. The difficulty of comprehending the meaning of the word “Qoheleth” is compounded by the fact that it seems to be understood differently within the book itself. It means, “the preacher.”
The name occurs seven times:
1. The words of Qoheleth son of David, King in Jerusalem (1:1).
2. The ultimate absurdity, says Qoheleth, the ultimate absurdity; everything is absurd (1:2).
3. I Qoheleth have been king over Israel in Jerusalem (1:12).
4. Look, I have discovered this—says Qoheleth—[adding] one to one in order to find the sum (7:27).
5. The ultimate absurdity, says the Qoheleth, everything is absurd (12:8).
6. In addition to the fact that Qoheleth was a sage, he also taught the people knowledge (12:9a–b).
7. Qoheleth sought to find pleasing words and accurately wrote down trustworthy sayings (12:10).
|
1:1 |
Title of Ecclesiastes – Qoheleth |
|
1:2 |
General theme of the book – without God, we’re going nowhere. |
|
1:3–2:26 |
Qoheleth’s confession |
|
3:1–22 |
Human beings under the law of time |
|
4:1–16 |
Life in society |
|
4:17–5:8 |
The advantage of silence over unreflective speech |
|
5:9–6:9 |
Reflections on wealth |
|
6:10–12 |
Transitional verses to next section |
|
7:1–9:10 |
The experience of life and death |
|
9:11–10:20 |
Wisdom and folly |
|
11:1–6 |
The necessity of taking risks |
|
11:7–12:7 |
The necessity of enjoying life |
|
12:8 |
Restating the general theme of the book |
|
12:9–14 |
Epilogue |
C. The Historical Setting & Authorship
It’s very difficult to pin down the setting to a particular place and time. A date for Qoheleth between 225 and 250 therefore still seems the most likely one. The Through the Bible author says Solomon wrote Ecclesiastes (TTB, 72) but most modern scholars would say that the author of Ecclesiastes remains unknown.
D. The
Literary Expression
There is one type of expression that dominates this work. The type of phrase is an introspective one. For example, see the phrases: (“I said in my heart” [1:16; 2:1, 15; 3:17]; “I gave my heart” [1:13, 17; 8:9, 16]; “I saw” [1:14; 2:24; 3:10, 16; 4:1, 4, 15; 5:17; 6:1; 7:15; 8:9, 10; 9:11, 13; 10:5, 7]; “I know” [1:17; 2:14; 3:12, 14; 8:12]; “there is” [2:21; 6:1, 12; 8:14; 10:5]).
“Life lacked profit and therefore was totally absurd” is a very general summarization of Ecclesiastes. In support of this thesis, Qoheleth argued:
(1) Wisdom could not achieve its goal;
(2) It often seemed that a remote God ruled over a crooked world;
(3) Death did not take virtue or vice into consideration.
(4) Enjoy life during your youth before the cares of advancing years make that impossible.
How appropriate isn’t this book in light of the September 11th tragedy? How many people don’t you know of, or have heard speak, about the 4 points above?
What do we take away from Ecclesiastes?
Final thought about the book: Ecclesiastes focuses upon the limits and contradictions of life in order to teach wisdom. Without God, life can be very empty.
===============================================================
Song of Solomon[3]
1. Title
It’s also called “Canticle of Canticles” or “Song of Songs.” Most English Bibles have the title, “Song of Solomon.” The title comes from 1:1.
2. Canonicity / Why is it in our Bible?
The book is accepted as part of the Bible in both the Jewish and Christian traditions. It is not possible to discern the reason for its inclusion in the biblical canon, or when the decision was finally made. Solomon’s authorship and a religious interpretation of the book are commonly given as reasons, but these are not conclusive. Except for a few instances, no real opposition to the canonical standing of the book has been voiced.
3. Authorship and Date
The first verse (“the Song of Songs which [is] ‘to’ Solomon”) has usually been interpreted as indicating Solomon’s authorship. The association of the Song with Solomon is due to the mention of his name six times (1:5; 3:7, 9, 11; 8:11–12), as well as references to a “king” (1:4, 12; 7:6). In none of these instances does “Solomon” speak; all the references are in the third person. By the same token the date of the work cannot be pinned down exactly. Dates before and after the Exile have been proposed.
4. Love Poetry
Although love poetry has flourished in all cultures and ages, it is the literatures of ancient Mesopotamia and Egypt, which are excellent comparisons with the Song of Songs.
For the most part the Mesopotamian poetry deals with divine love between gods and goddesses. Only a few texts deal with love between humans. The love poetry of ancient Egypt presents impressive parallels to the Song.
5. Levels of Meaning
In a sense the interpretation has already been indicated in the section above about love poetry. The Song clearly deals with sexual love between a man and a woman. There is an almost unanimous consensus among modern scholars that the literal historical meaning of the Song has to do with sexual love. Note that our workbook takes a much stronger stance in making a connection between this Song with Christ and the Church. In the Song sexual love is treated as a value in and for itself.
But the question can be asked whether this level of understanding exhausts the meaning of the Song. Is another meaning possible? For centuries readers have consistently interpreted the Song in terms of divine love.
The relationship between the Lord and his people was symbolized early on in terms of sexual attraction. For example:
It can even be said that sexual love is mentioned in the Bible more frequently in the case of the Lord and the people than in the case of human beings.
What do you think of this?
[1]The comments on Proverbs have been edited and reworked but they come from David Noel Freedman, The Anchor Bible Dictionary (Doubleday: New York, 1996, c1992) Vol. 5, p. 517. James Crenshaw from Duke University wrote the article for the Anchor Bible on Proverbs.
[2]Much of this information
comes from James Crenshaw’s article in The Anchor Bible Dictionary
edited by David Noel Freedman (Doubleday: New York, 1996, c1992) Vol. 5, p.
271.
[3] The information below comes from Roland E. Murphy’s article on Song of Songs in The Anchor Bible Dictionary edited by David Noel Freedman (Doubleday: New York, 1996, c1992) Volume 6, p. 155.