Proverbial poetry: its settings and syntax
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actions [Tun-Ergehen nexus]); (3) its explanatory power (predicational and observational elements); and (4) its promissory character (Prov 1:23; 3:1-2, 7-8, 9-10, 21-26, this type occurs only in chapters 1-9 cf. prophets).
for he will scorn the wisdom of your words (Prov 23:9).
if you punish him with the rod, he will not die. Punish him with the rod and save his soul from death (Prov 23:13-14).
have the wisdom to show restraint. Cast but a glance at riches, and they are gone. For they will surely sprout wings and fly off to the sky like an eagle (Prov 23:4-5).
and the years of your life will be many (Prov 4:10).1 ____________________ explanatory character, 2) those of ethical contents, 3) those of a religious kind, cultic as well as theological, and 4) those of religous-historical contents" ("The Importance of the Motive Clause in Old Testament Law," pp. 55-56). He also does an excellent job of showing how the ancient Near Eastern law codes employed this form, although one should not revert to the conclusions of Richter and Gerstenberger. 1Nel, The Structure and Ethos, pp. 86-88. For motivation as promise, vid. Postel, "The Form and Function of the Motive Clause in Proverbs 10-29," p. 45. Nel tries to connect semantic and syntactic categories, suggesting that the dissuasive clause are final, result are subordinate clauses, and the explanatory are predicational in syntax (p. 87). As has been noted above, the admonition is rare in Proverbs 10-22:16 and much more frequent in Proverbs 1-9 and 22:17-24:34, both of which have a strong didactic character. The form of the admonitions in Proverbs 22:17-24:34 is noticeably longer than those of 10-22:17 and chapters 25-29.1 An optional element which is often found in conjunction with the admonitions is the conditional
Egyptian sources.2 Two introductory particles used by the condition are (Prov 1:10, 11; 3:30; 6:1; 23:2b; 25:21) and (Prov 6:3b; 23:1, 31; 26:25).3 An aspect which is ubiquitous in the early chapters of Proverbs is the call to attention, which appears to be part of the instruction formula (Prov 1:8-9; 3:1-2; 4:1-2, 4; 5:1; 7:1; it provides a convenient structural marker in those passages). This device is used ____________________ 1Nel, The Structure and Ethos, p. 68. 2Kayatz, Studien zu Proverbien 1-9, p. 14; McKane, Proverbs, p. 76. 3Chisholm, "Literary Genres and Structures in Proverbs," p. 6. with some frequency in Egyptian,1 Sumerian,2 Akkadian,3 and, more recently, Ugaritic sources.4 This form is reflected in the confrontational settings of the prophets as well (Amos 7:16; Isa 1:10).5 Two other devices that should be noted in connection with the instructional proverbs are the summary instruction and the prologue. The summary instruction occurs in Egyptian wisdom and gives an overview of the topics to be developed in the instruction.6 Proverbs (3:3-4; 5:15-16; 8:33-36) uses this device coincidentally with the admonition form. The prologue often involves a string of infinitives, states the reason for the instruction, and gives information concerning the author and recipients (cf. Prov 1:1-7). Numerous examples are ____________________
p. 191. Kitchen here translates a text called "The Instruction by a Man for His Son," which begins with a paternal call to attention. Cf. also "The Instructions of Amen-em-opet," in Pritchard, ANET, p. 421.
which he refers to RS 22.439:I:1. Cf. Williamson, "The Form of Proverbs 1-9," pp. 36-38.
Rad, Wisdom in Israel, p. 18. 6Vid. Pritchard, "The Instruction of Amenemhet," ANET, p. 418; "The Instruction of Amenemope," ANET, p. 424; and Williamson, "The Form of Proverbs 1-9," pp. 38-39. found in the Egyptian instructional texts.1 Numerical Sayings There are three things that are too amazing for me four that I do not understand; the way of an eagle in the sky, the way of a snake on a rock, the way of a ship on the high seas, and the way of a man with a maiden (Prov 30:18-19). The numerical saying is based on a careful observation of the order of nature, and a subsequent collection and classification of phenomena into a numerical pattern, which reflectively correlates the phenomena by juxtaposing the elements, thereby heightening the interest of the reader to discover the point of commonality.2 Thus the numerical saying attempts to order diverse phenomena through a point of similarity. Its purpose is didactic as well as philosophical. Both Crenshaw and Ogden point out the ease which this form ____________________
Kitchen, "Proverbs and Wisdom Books of the Ancient Near East," pp. 83-85. Kitchen has a discussion on the whole of Proverbs 1-9 as an extended prologue, with meticulous comparison to Egyptian models.
W. Roth, Numerical Sayings in the Old Testament, p. 1-100; M. Haran, "The Graded Numerical Sequence and the Phenomenon of 'Automatism' in Biblical Poetry," VTSup 22 (1972):238-67; Graham S. Ogden, "Numerical Sayings in Israelite Wisdom and in Confucius," Taiwan Journal of Theology 3 (March 1981):145-76; James L. Crenshaw, "Impossible Questions, Sayings, and Tasks," Semeia 17-19 (1980):22; M. Weiss, "The Pattern of Numerical Sequence
sequence have been categorized by Ogden as follows: (1) nature (Prov 30:15b-16, 18-19, 24-28, 29-31); (2) society (Prov 30:21-23; Sir 25:1, 2, 7-11; 26:5, 28; 50:25-26); (3) ethics (Prov 6:16-19; 26:24-25; 30:7-9 [two of which explicitly mention YHWH]; Sir 23:16-17; Eccl 7:16-17); and (4) theology (Job 5:19-22; 33:14-15).2 Crenshaw notes the frequent appearance of sexually oriented topics in the numerical saying (Prov 30:18-19; Sir 26:5-6).3 It is interesting that Confucius also uses the numerical saying form to discuss sexual topics.4 Davis has shown that one of the functions of the numerical sequence is a heightening of the intensity of the phenomenon being observed, with the actual numerical values often being more of rhetorical than mathematical significance (Amos 1:3; ____________________ in Amos 1-2: A Re-examination," JBL 86 (1967):416-23; R. B. Y. Scott, "Folk Proverbs of the Ancient Near East," in SAIW, pp. 53-54; and his The Way of Wisdom, p. 70. 1Crenshaw, "Wisdom," p. 236; and Ogden, "Numerical Sayings in Israelite Wisdom and in Confucius," p. 170. 2Ogden, "Numerical Sayings in Israelite Wisdom and
in Confucius," pp. 153-59. 3Crenshaw, "Wisdom," p. 238. 4Ogden, "Numerical Sayings in Israelite Wisdom and in Confucius," p. 160. Confucius does not employ the x/x+1 formula but does use a double numerical expression of the form x/x. 2:1; Mic 5:5 et al.).1 This numerical form is used to solidify a nexus between the prophets and wise men. Its presence in historical, legal, epic, prophetic and psalmic texts further supports its prolific character.2 The appearance of the numerical sequence in Sumerian, Akkadian, Aramaic, and Ugaritic, as well as in Hebrew, is not surprising.3 Examples may be cited from Gilgamesh (XI 60-61; 300-301),4 Ahiqar, and later Judaism (Pirke Aboth 1:2, 19; cf. Sir 25:1, 2, 7-11; 26:5, 28).5 Even Confucius gives ____________________
the Old Testament," Grace Journal 8:2 (1967):41-44. Chisholm utilizes Roth's "ethical and reflective" categories to divide the numerical proverbs ("Literary Genres and Structures in Proverbs," pp. 30-31).
p. 49; and Thompson, The Form and Function, p. 105. It is of interest that Nel classifies it as one of the genres of wisdom literature ("The Genres of Biblical Wisdom Literature," pp. 134-35), although Crenshaw more correctly views it as a sub-genre ("Wisdom," pp. 230, 236). 3D. Freedman, "Counting Formulae in the Akkadian Epics," JANES 3 (1971):65-81; cf. Gevirtz, "On Canaanite Rhetoric: The Evidence of the Amarna Letters from Tyre,"
Proverbs and Northwest Semitic Literature," p. 324; William F. Albright, "The Goddess of Life and Wisdom," AJSL 36 (1919-20):285; Thompson, The Form and Function, p. 43; John Gray, The Legacy of Canaan (Leiden: E. J. Brill, 1957), p. 211; Story, "The Book of Proverbs and Northwest Semitic Literature," p. 324; and Crenshaw, "Wisdom," p. 236. Cf. Georg Sauer, Die Spruche Agurs (Stuttgart: W. Kohlhammer Verlag, 1963), pp. 70-112; and Thompson, The Form and
at least ten numerical aphorisms (although he does not employ the graded numerical sequence x/x+1 characteristic of Canaanite rhetoric).1 The form of the numerical proverb is basically a title-line--which points to the common element and states the numbers employed--plus a following list.2 Quite a wide variety of numerical sequences have been employed with the formula x/x+1, which has been labelled the "graded numerical sequence."3 Two suggestions have arisen for the origin of the numerical saying. Numerous writers have noted the connection of the numerical saying and the riddle; that is, both have a non-obvious or hidden element which heightens fascination. Although the hidden element is stronger in the riddle it is also present, in subdued form, in the ____________________ in Confucius," p. 148. 1Ibid., p. 159. Confucius said, for example: "When attending a Gentleman (or Prince), you are subject to three errors: speaking before you are spoken to, which is impetuousness; not replying when spoken to, which is reticence; speaking without observing his facial expression, which is blindness." For the international use of numbers in Proverbs, one should refer to Kuusi, "Towards an International Type-System of Proverbs," pp. 711-35. 2 Roth, Numerical Sayings in the Old Testament, p. 1.
3For a listing of the various numerical options, vid. Davis, "The Rhetorical Use of Numbers in the Old Testament," pp. 40-41. numerical sequence.1 The onomastica have also been suggested as a possible origin for the numerical saying, since both participate in a listing mode of expression.2 The graded numerical sequence has received attention from those examining poetic features. Kugel uses it to support his "A, and as a matter of fact B" or "A what's more B" approach to parallelism in Hebrew poetry.3 He ignores Haran's work,4 which points out that the meaning may be restricted to the first number and might not always extend to the second, as Kugel assumes (cf. Ps 62:12; and several Ugaritic texts). O'Connor more properly places the numerical sequence as a coloration feature manifesting a trope of coordination.5 ____________________
Genres of Biblical Wisdom," p. 134; Crenshaw, "Wisdom," p. 237; Fohrer, Introduction to the Old Testament, pp. 311-12; Williams, Those Who Ponder Proverbs, p. 39; and Khanjian, "Wisdom in Ugarit," p. 12.
Crenshaw, Old Testament Wisdom, pp. 43, 50. Crenshaw relates the form to clan wisdom while others incorrectly view it as a late development. Ogden cites Roth, McKane and himself as viewing the numerical proverbs as a later stage in the development of proverbial form (Ogden, "Numerical Sayings in Israelite Wisdom and in Confucius," p. 147). 3James L. Kugel, The Idea of Biblical Poetry: Parallelism and its History (New Haven: Yale University Press, 1981), p. 42. 4Haran, "The Graded Numerical Sequence and the Phenomenon of 'Automatism' in Biblical Poetry," pp. 255-56. 5O'Connor, Hebrew Verse Structure p. 378; cf. Moshe Held, "The Action-Result (Factitive-Passive) Sequence Better-Than Sayings
than a rich man whose ways are perverse (Prov 28:6). Another form employed in the proverbial literature is the "better-than" saying.1 There are two approaches to understanding the "better-than" saying. First, Schmid suggests that the comparative element is not central; rather, it should be viewed as an "exclusive proverb" which is a negative assertion which excludes the undesireble element (e.g., 1 Sam 24:17).2 Bryce accents the antithetical character in his binary opposition mode, which is very close to the structural analysis of Milner.3 Modifying Bryce's approach, one may structure the "better- proverb" of Proverbs 16:8 as follows: ____________________ of Identical Verbs in Biblical Hebrew and Ugaritic," JBL 84 (1965):275.
Bryce, "'Better'-Proverbs: An Historical and Structural Study," SBLASP 2 (1972):343-54; and Graham S. Ogden, "Better Proverb (Tob-Spruch), Rhetorical Criticism, and Qoheleth," JBL 96 (1977):489-505.
Crenshaw prefers the term "excluding proverb" which highlights the antithetical relationship (Old Testament
Structural Study," p. 350. Cf. George B. Milner, "Quadripartite Structures," Proverbium 14 (1969):379-83. One should also note Barley's caution in light of a fuller semantic structure which allows for binary oppositions not always expressed in terms of positive and negative valued components ("A Structural Approach to the Proverb and Maxim with Special Reference to the Anglo-Saxon Corpus," p. 736). Better a little with righteousness; than much gain with injustice. n (=little) + P (=righteousness) p (=much) + N (=injustice) n + P > p + N (final formula) Hermisson, Zimmerli, and others view the "better-proverbs" in a more relativistic sense. While normally the wise man portrays a dichotomous world characterized by the righteous/wicked and wisdom/folly, in the "better-proverbs" he deals with the large medial areas which are more preferential than ethically normative. These proverbs demonstrate a sensitivity to reality which does not always come to one in terms of right and wrong, but often merely as a discrete choice of preference based on the degree of pragmatic value.1 Ogden describes the use of the "better-proverb" in Qoheleth as an introductory or summary device which foregrounds the main point of discussion by repeating it in this form. It may also function as a motive for a preceding imperatival form (Eccl 4:17 [MT 5:1]; 5:3 [MT 5:4]).2 The actual form of the "better-proverb" is quite ____________________
"'Better'-Proverbs: An Historical Structural Study," p. 353; Kovacs, "Sociological-Structural Constraints," p. 45; Zimmerli, "Concerning the Structure of Old Testament Wisdom," p. 188; Scott, "Folk Proverbs of the Ancient Near East," p. 54, also his Way of Wisdom, p. 76. Perdue (Wisdom and Cult, pp. 182, 239) strongly rejects Schmid's suggestion. 2Ogden, "Better Proverb (Tob-Spruch), Rhetorical flexible. The simple form is bOF + A + Nmi + B and often the A and B elements are developed into an "A + x is better than B + y" form (Prov 12:9; 16:8).1 Most often the filler elements are nouns (Eccl 4:3, 6, 9, 13; 6:9; 9:4, 16, 18) although infinitives (Eccl 7:2, 5) and whole clauses (Prov 12:9; Eccl 5:3 [MT 5:4]) are also acceptable. The order may be switched so that the least desirable element is presented first (Eccl 6:3b), but this is rare. In Ben Sirach, the introductory is dropped (Sir 40:19-26; cf. also Eccl 4:2, 17 [MT 5:1]; 7:1; 9:17).2 It is interesting to note that the "better- proverb," though not yet discovered in Mesopotamian literature, is found frequently in Egyptian sources dating back to the Middle Kingdom (13 examples) through the New Kingdom (21 examples) and is also used in the later period. 'Onchsheshonqy, for example, gives this evaluation: "Better dumbness than a hasty tongue" and "Better sitting still than carrying out an inferior mission."3 Even in Israel the use of this form is well attested in the oldest ____________________ Criticism, and Qoheleth," pp. 491, 495, 497. 1Ibid., p. 492; and Bryce, "'Better'-Proverbs: An Historical and Structural Study," p. 349. 2Bryce, "'Better'-Proverbs: An Historical and Structural Study," p. 352; and Ogden, "Better Proverb (Tob-Spruch), Rhetorical Criticism, and Qoheleth," p. 492.
Structural Study," pp. 345-47, 354; Ogden, "Better Proverb wisdom sections (Prov 12:9; 15:16-17; 16:8, 16, 19; 17:1; 19:1; 21:9, 19; 25:24; 28:6). Sirach also makes frequent use of it much later (Sir 16:3; 19:24; 20:2, 18, 25, 31; 29:22; 30:14-17; 33:21; 37:14; 40:18-26).µ1µ Some have suggested an Israelite dependence on this originally Egyptian form possibly having its source in the comparative lists.µ2µ One should also note that this device links Israelite and Egyptian wisdom, in contrast to Mesopotamian wisdom, in which this device is not extant. Finally, other variations related to the "better-than" proverbs are the "not-good" proverbs, which use the formulaic לֹא טוֹב (Prov 17:26; 18:5; 28:21) or טוֹב (Eccl 2:24; 3:12, 22; 8:15), and other sayings which use without the comparative aspect (Prov 15:23), which are apparently akin to the "abomination" (Prov 11:1) and "delight" proverbs elsewhere.3 ____________________ (Tob-Spruch), Rhetorical Criticism, and Qoheleth," p. 489; Gemser, "The Instructions of 'Onchsheshonqy and Biblical Wisdom Literature," pp. 111-12; and Scott, The Way of Wisdom, p. 29. 1Scott, The Way of Wisdom, p. 208; Crenshaw, "Wisdom," p. 238. 2Bryce, "'Better'-Proverbs: An Historical and Structural Study," p. 348. 3Glendon E. Bryce, "Another Wisdom 'Book' in Proverbs," JBL 91 (1972):149; Murphy, Wisdom Literature, p. 66; and Ogden, "Better Proverb (Tob-Spruch), Rhetorical Criticism, and Qoheleth," pp. 493-94. Comparative Sayings For as churning the milk produces butter, and as twisting the nose produces blood, so stirring up anger produces strife (Prov 30:33). The comparative proverb has been noted by many writers (Prov 25:25, 28; 26:23; 10:26; 26:11, 21; 30:33) and is related to the "better-than" proverbs.1 Indeed, the simile and metaphor were used heavily in Proverbs as early as Sumerian times.2 This juxtaposing of diverse images in a comparative sense comes close to the essense of proverbial analogical thinking.3 Dundes, perhaps overstating the case, observes that "all proverbs are potentially propositions which compare and/or contrast."4 Williams has labeled the rapid juxtaposition of images in Proverbs as "stroboscopic" and has beautifully shown how Wittig's model may be used on the metaphors of Proverbs.5 ____________________
proverbs which contain similes and metaphors. E.g., "Like a clod (which has been) thrown into the water, he will be destroyed in his splash" (1.79). Cf. also Thompson, The Form and Function, p. 47; and Scott, The Way of Wisdom, p. 75.
3Thompson, The Form and Function, p. 7. Yüklə 6,58 Mb. Dostları ilə paylaş:
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