Proverbial poetry: its settings and syntax

He who heeds discipline shows the way to life,

וְטוֹזֵב תוֹכַחַת מַתְעֶה

but whoever ignores correction leads others astray.

As Proverbs 10:15 was linked to the preceding pair

via a catch word, so Proverbs 10:16 is linked to the next

verse by an explicit repetition of לְחַיִּים (for life).

Proverbs 10:17 seems to provide a thematic hinge between

two well-bound proverbs on wealth, back to the theme of

proper speech. It stands by itself, having no pair, and

marks the middle point of this section (10:13-21). It

links the two former pairs (10:13-14; 15-16) with the two

latter pairs (10:18-19; 20-21). While one may count the

four 's present for a possible alliteration, because of

positional variations, it seems that only the 's in

initial positions in the final words of each stich are of

any probable significance (vid., מוּסָר [discipline]; מַתְעֶה

[errors]). The labial מ connects this proverb with the

next (10:18) in an anadiplotic fashion. An assonantic

effect is gained by the two Qal participles ( שׁוֹמֵר [keep];

עוֹזֵב [forsake]). So too, although less likely, is the וֹ -

sequence in אֹרַח (path) and תוֹכַחַת (reproof). The unity of

this proverb is further felt by the chiastic drawing

together of שׁוֹמֵר מוּסָר (keeper of discipline) and עוֹזֵת תוֹכַחַת

(forsaker of reproof). The outer elements tell the

outcomes of such patterns of life.

Proverbs 10:18 מְכַסֶּה שִׂנְאָה שִׂפְתֶי־שֶׁקֶר

He who conceals his hatred has lying lips,

וּמוֹצִא דִבָה הוּא כְסִיל

and whoever spreads slander is a fool.

It was Proverbs 10:18 which, for this writer,

originally triggered the discovery of the importance of

sound patterns as proverbial cohesional elements.

Proverbs 10:18 reopens the proverbs on speech (cf. 10:13,

14). Thematically, it is clearly linked to the following,

rather than the former, proverb. It is, however, sound-

bound to the previous proverb through the labial מ. This

proverb may exhibit what Akhmanova has coined a

"phonestheme," by which she means "a recurrent combination

of sound which is similar to the morpheme in the sense

that a certain content or meaning is more or less clearly

associated with it."¹ Sibilants predominate, being

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¹Olga Akhmanova, Linguostylistics: Theory

and

Method (The Hague: Mouton, 1976), p. 23. (E.g.,

repeated six times through various letters ( ס, שׂ, שׁ, צ).

The palatal-sibilant sequence is also repeated in the

initial and final words of this proverb ( מְכַסֶה

[concealing]; כְּסִיל [fool]; cf. שָׁקֶר). Thus one can clearly

sense the hissing of the slurring slanderer slyly

spreading his secrets. Semantically there is an

interesting contrast in that the two stichs do not display

the normal antithetical character since they both present

negative types of speech habits. While the antithesis is

normally gained by the contrast of character (e.g., צַדִּיק

[righteous]/ רָשָׁע [wicked]), here the contrast is of two

diverse actions. One is a deceptive concealing, while the

other is an improper disclosing of that which should have

been kept concealed. The initial verb contrast in both

stichs is followed by an element of evil ( שִׂנְאָה [hatred];

דִבָּה [slander]), which in turn is followed by a character

evaluation ( שִׂפְתֵי־שָׁקֶר [false-lips]; כְסִיל [fool]). Thus,

this proverb is very tightly constructed phonetically and

semantically.

Proverbs 10:19 בְּרֹב דְבָרִים לֹא יֶחְדַל־פָשַע

When words are many, sin is not absent

וְחֹשֶׁךְ שְׂפָתָיו מַשְׂכִּיל

but he who holds his tongue is wise.

Proverbs 10:19 presents an interesting turn in its

relationship with 10:18. There is a chiastic effect based

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"sl"-words: slither, slip, slimy, slide, slosh, sluggish,

etc.)

on the quantity of expression. In Proverbs 10:18-19 the

following semantic AB/BA pattern is observed: hidden

hatred/spread slander//many words/few words. Thus, to

hold one's tongue is wise unless it is merely to cover

hatred--in which case it may be a means of deception.

There is a two-fold sound link between the pair: (1) דִבָּה

(slander) and דְּבָרִים (words) both have the דב sequence; and

(2) the palatal-sibilant sequence כס or שׂכ not only

connects these two proverbs ( כְּסִיל [fool]; מַשְׂכִיל [wise])

but also initiates 10:20 ( כֶסֶף [silver]). The trailing

ִיל further strengthens the nexus between כְּסִיל (fool) and

מַשְׂכִיל (wise) as does their final position in their

respective stichs.¹ חֹשֵׁךְ (withhold) in the second stich

also exhibits this שֹׂךְ (sibilant-palatal) sequence, which

is repeated five times in this pair. Another sound echo

which Boström has pointed to is the labial-sibilant

sequence פש in פָשַׁע (transgression) and שְׂפָתָיו (lips).

It is appropriate at this point to reflect on

Brown's suggested sectional framing, which he sees in the

likeness between Proverbs 10:12 and 10:18, 19. The

repetition of שִׂאְנָה and also the root כָּסָה (conceal) in

10:12 and 18 suggests that such common end framing may

indeed be the case. This is strengthened by the

repetition of פָשַׁע / פְשָׁעִים (transgression) in Proverbs 10:12

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¹ Ibid., p. 125.

and 10:19. An enveloping effect is furthered by the

repetition of one who lacks sense ( חֲסַר־לֵב) in Proverbs

10:13 and 10:21. These two verses also contain a common

reference to שִׂפְתֵי (lips).¹ This study will confirm that

the second section is composed of 10:13-21, as these

repetitions suggest. The change of topic also

corroborates this decision. The links between the end of

the first section (10:1-12) and the end of the second

(10:13-21) verify not that 10:12 should go with the

following section but that both sections close with common

terms.

Proverbs 10:20 כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק

The tongue of the righteous is choice silver,

לֶב רְשָׁעִים כִּמְעָט

but the heart of the wicked is of little value.

Proverbs 10:20 is a tightly-woven, chiastic

proverb which contrasts the value of the tongue of the

righteous and the worthlessness of the heart of the

wicked. The initial כֶּסֶף (silver) plays on two sounds

which have been developed in the preceding proverb pair.

The כֶּסֶף (silver) also forms an outer boundary with

כִּמְעָט (like chaff) which has a common initial letter which

draws them together for the semantic contrast in value.

The repetition of the ל in the לְשׁוֹן (tongue) and לֵב

(heart) likewise draws these two units together. The

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¹Brown, "Structured Parallelism in the

Composition

and Formation of Canonical Books," p. 9.

contrast is made specific by the normal antithetical pair

צָדִּיק / רְשָׁעִים (righteous/ wicked). Also quite normal is the

morphological variation of the singular righteous and the

plural wicked. The בר sequence is seen both in נִבְחָר

(choice) and לֵב רְשָׁעִים (heart of the wicked). This sequence

provides another phonetic echo of the previous proverb

which proffered this pattern. The contrast is

semantically heightened by the placing of value on that

which is usually not considered so (the tongue), while the

heart, which is usually judged to be of great worth, is

likened to chaff. The reversal places the emphasis on the

contrasting character as being the determining factor.

Proverbs 10:21 שִׂפְתֵי צַדִּיק יִרְעוּ רַבִּים

The lips of the righteous nourish many,
וֶאֱוִילִים בַּחֲסַר־לֵב יַמוּתוּ

but fools die for lack of judgment.

The final proverb in this section (10:13-21) pairs

well with its mate. The theme of the inherent value of

the righteous speech is made specific by the observation

that righteous lips feed many. The repetition of צַדִּיק

(righteous) and לֶב (heart) provides the catch-words which

link the two proverbs into a pair. Bostrom notes the

sound echo in נִבְחַר (choice, 10:21) and חֲסַר־לֵב (lack of

sense, 10:22).¹ It is hard to prove such a connection,

which may be strengthened by noting that a follows in both

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¹Bostrom, Paronomasi I den Aldre Hebreiska

Maschalliteraturen, p. 125.

cases. The thrice repeated ר, because of its placement,

is probably insignificant. The play on words comes by the

fact that lips are said to feed, rather than as one would

expect, that they should be fed. This calls attention to

the fructiferous nature of being righteous. The

connection of folly and death is only natural (contrast

10:2).

Proverbs 10:21 ends this section and the thematic

shift between 10:21 and 22 is reinforced by the lack of a

catch-word or of a sound correspondence. The framing, as

mentioned above, turns one back to 10:12 and 13 at this

point. The first section (10:1-12) is a twelve-verse

cohesional unit composed of two sub-sections one with two

pairs and one with three pairs, with a single head verse

(10:1) and tail verse (10:12). The second section

(10:13-21) is composed of nine verses: two initial pairs

(10:13-14, 15-16), a single, central proverb (10:17), and

two final pairs (10:18-19, 20-21) which round out the

section with inclusio type links of word repetitions

between the beginning verse (10:13) and the final pair

(10:20-21). The end has features parallel with the end of

the first section (10:12, 10:18). The break between 10:21

and 22 is as pronounced as that between 10:12 and 13.

Proverbs 10:22בִּרְכַּת יְהוָה הִיא תַעֲשִׁיר

The blessing of the LORD brings wealth,

וְלֹא־יוֹסִף עֶצֶב עִמָּה

and he adds no trouble to it.

The last sectional unit in this chapter is a well-

structured, twelve-verse string (10:22-11:1). The

difference in theme and the lack of lexical or phonetic

links with the preceding verse clearly call for a division

between 10:21 and 22. The initial word, בִּרְכַּה (blessings),

was also the initial word in the 10:6-11 sub-section.

While Brown uses this word to support his bifid structure

(A [10:1-5 wealth and poverty]; B [10:6-11 the righteous/

the wicked]; A [10:12-21 the wealthy/the poor]; and B

[10:22-25 righteousness/wickedness], one can note several

irregularities.¹ First, though he labels 10:12-21 as

thematically focused on the wealthy/the poor, it is clear,

however, that 10:22--which he puts in a righteousness/

wickedness unit--is really about wealth. The tie back

from 10:22 to 10:6-11 through the initially repeated

(blessings) is not as dramatic when one observes that the

topically significant word תַעֲשִׁיר (make rich) links this

proverb (10:22) with 10:4. If one takes 10:1-12 as

the larger unit this problem is resolved. Thus, 10:22

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¹Brown, "Structured Parallelism in the

Composition

and Formation of Canonical Books," p. 9. This bifid

structure is presented more lucidly in the chart which was

received at the lecture.

may reflect back to 10:4 or 10:6 due to repetitions,

although one wonders if these repetitions are structurally

significant.

The presence of a third feminine singular pronoun

הִיא (she), which sets off the final verb, links 10:22 (cf.

10:18b) with a similar syntactic structure in 10:24. This

proverb also makes a good structural divider because of

its uniqueness not only in its use of the divine name but

also because of its non-antithetical character. The

"synthetic" parallelism of the saying isolates it as a

singular proverb marking a structural shift (cf. 10:1,

12). The proverb is pronominally bound in that Yahweh is

the explicit subject in the first stich and pronominally

affixed as the subject of the verb in the second. The

four-fold reiterated may not be of great significance as

a sound link. One wonders whether the לֹא + verb structure

might also tie 10:22 back to the wealth proverbs which

used this pattern in 10:2 and 3 (although cf. 10:19).

There is a hint of a contrast in the things which Yahweh

adds--that is, he gives wealth and pain. The second is

reversed by the negative.

Proverbs 10:23 כִּשְׂחוֹק לִכְסִיל עֲשׂוֹת זִמָּה

A fool finds pleasure in evil conduct,
וְחָכְמָה לְאִישׁ תְּבוּנָה

but a man of understanding delights in wisdom.

Proverbs 10:23 is detached from similar כ initial

proverbs in this section (10:25, 26). This detachment

phenomenon occurs elsewhere as well (cf. 11:9-11, 14).

The proverb is bound together by its elliptical character,

which demands that the כִשְׂחוֹק (as laughter) and עֲשׂוֹת (to

do) play double-duty roles by being implicitly present in

the second stich. The normal contrast between the כְּסִיל

(fool) and אִישׁ תְּבוּנָה (man of understanding) also binds the

proverb together. The repeated preposition ל + person

type ( כְּסִיל [for a fool], אִישׁ תִּבוּנָה [for a man of

understanding]) also cements the two stichs together. A

sound echo is clearly heard in the palatal-sibilant

sequence כשׂ / כס in כּשְׂחוֹק (as laughter) and לִכְסִיל (for a

fool). The final word תִּבוּנָה (understanding) provides the

sound link with the next proverb.¹

Proverbs 10:24 מְגוֹרַת רָשָׁע הִיא תְבוֹאֶנּוּ

What the wicked dreads will overtake him;
וְתַאֲוַת צַדִּיקִים יִתֵּן

what the righteous desire will be granted.

Proverbs 10:24 really does not share a common

theme with 10:23. They may be loosely sequentially

linked--that is, 10:23 tells what the various characters

love to do while 10:24 tells the results. The contrasting

character types are different, however. As noted above,

while 10:24 is sound linked to 10:23 through תְבוֹאֶנּוּ (comes

on him), there are also clear syntactic ties to 10:22

through the pronoun + verb sequence ( הִיא תְבוֹאֶנּוּ [it comes

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¹Bostrom has also noted this connection

(Paronomasi

I den Aldre Hebreiska Maschalliteraturen, p. 125).

on him]). Perhaps a proverbial triad is being employed

here (10:22-24). The five-fold repetition of seems to

serve as a sound binder in giving the proverb its ring.

The normal contrast between the wicked and the righteous

is present, with the righteous being pluralized in

morphological variation. The final ֵ/ ֶ + ֶן may provide

an end rhyme for each stich to draw these two semantically

parallel words together via their sounds ( תְבוֹאֶנּוּ [comes on

him] and יִתֵּן [give]).

Proverbs 10:25 כַּעֲבוֹר סוּפָה וְאֵין רָשָׁע

When the storm has swept by the wicked are gone,

וְצַדִּיק יְסוֹד עוֹלָם

but the righteous stand firm forever.

With verse 25 another clear proverb pair begins,

which is linked not only by the initial כ, but also by the

dual nature of the first stich, which has a stich-medial וְ

(which is very rare in these proverbs). The initial כ

link should also be tied back to the detached 10:23 (cf.

11:9-11, 14). While some who consider only the thematic

level may categorize these two proverbs as diverse, the

sound and syntactic links undeniably weld these two

proverbs into a pair. One must understand and appreciate

the compositional techniques of the ancient sages based on

their own standards, rather than forcing a restrictive

theme-only approach upon their collections. Brown is at

fault here as he calls for a major division between 10:25

and 26 because of Skehan's mechanical suggestion that all

of the 375 proverbs of this section fall into 25 unit

groups.¹ The strong connection between these two verses

shows the artificiality of Skehan's suggestion. He comes

to the text with a preconceived framework, rather than

allowing the framework to arise naturally from a careful

scrutiny of the text itself. Thus, this pair provides a

glaring counter-example.

One final indicator that a division should not

come between 10:25 and the following proverbs is the

manifest thematic link with Proverbs 10:29-30 concerning

the transientness of the wicked and the enduring quality

of the righteous. It is not accidental that the word עוֹלָם

is repeated (10:25, 30). This thematic link causes 10:25

to point in the direction of what follows rather than to

what goes before it, where there is no thematic link.

Further thematic connections may be seen in comparing

10:27 to 22 and 10:28 to 24.

Proverbs 10:25 has the normal contrast between the

righteous and the wicked. Boström tries to draw the words

סוּפָה (storm) and יסוֹד (stand) together on the basis of the

similarity between סוּ and סוֹ. The continuation of the

paired רָשָׁע (wicked) and צַדִּיקִים (righteous) in 10:24 and 25

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¹Brown, "Structured Parallelism in the

Composition

and Formation of Canonical Books," pp. 4, 9. Cf. Skehan,

"Wisdom's House," p. 36.

connects these two proverbs besides giving a cohesiveness

to 10:25 itself. The contrasting imagery of the wicked as

a storm passing by and the righteous as timelessly

steadfast again draws the proverb together as a unit.

Proverbs 10:26 כַּחֹמֶץ לַשִּׁנִַּים וְכֶעָשָׁן לָעֵינָיִם

As vinegar to the teeth and smoke to the eyes,

כֵּן חֶעָצֵל לְשׂלְחָיו

so is a sluggard to those who send him.

Proverbs 10:26, while being thematically diverse

from the preceding proverb, is bound simply on the grounds

of the initial כ and medial ו in the first stich. The

initial כ should not be under-emphasized in that it is

clearly being played on within verse 26 ( כַּחוֹמֶץ [as

vinegar]; כֶטָשָׁן [as smoke]; and כֵּן [so]) as well as linking

verse 26 to verse 25. Bostrom observes the שׁנ sequence in

לַשִּנַיִּם (to the teeth) and כֶטָשָׁן (as smoke).¹ He also

observes the assonance between לָעֵינָיִם (for the eyes) and

(so), where both 's are followed by נ's. The lack of

antithesis and the recurrent use of simile parallels many

proverbs found in Proverbs 25-27 and may have been placed

here as a result of the כ initial similarity with 10:25.

It is interesting that the sluggard motif is not found

elsewhere in this section, but it does cause one to

reflect on the pair in 10:4 and 5.

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¹Bostrom, Paronomasi I den Aldre Hebreiska

Maschalliteraturen, p. 126.

Proverbs 10:27 יִרְאַת יְהוָה תּוֹסִיף יָמִים

The fear of the LORD adds length to life,
וּשְׁנוֹת רְשָעִים תִּיקְצֹרְנָה

but the years of the wicked are cut short.

Proverbs 10:27 begins another pair. It obviously

echoes the initial verse in this section (10:22) both in

the presence of the divine name and in the use of תוֹסִיף

(adds) as the major verb. It is suggested that this pair

(10:27, 28) marks the middle of this section. The section

begins with a YHWH-proverb (10:22); the divine name and

the verb יָסַף (to add) are centrally reiterated in 10:27;

then in 11:1, it will be suggested, the section closes as

it began--with a lone proverb containing the divine name.