As to the LXX itself, apart from particular read- ings, this Version is distinguished from the MT by (1) a number of additions and onii.ssions, and (2) a dillerence in the order of the proverbs from 24-- onwards. Whether the plus ot the LXX ahviij's goes back to a lleb. original, or whether we have to do with later additions, is often hard to decide. In cases where such LXX additions are wanting in the Vulgate, it is natural to suppose that they are late — a conclusion which need not •urprise us in view of the long-continued bloom of the proverb literature. Regarding the reason for the dill'erent order followed in the LXX, it is im- possible to get beyond conjectures (cf. P. de Lagarde, Anmerlcunijcn zur griechischen Uebersetzung der Proverbien, Leipzig, 1863).
LiTERATCRE.— The Einleiturujen of Comill' (p. 222 ff.), Ed. Koniu (p. 400fT.), Strack (p. ISOff.); \yildebocr, Liu. d. AT, 882II. ; Kuenen, Onderzoek^, 6911.; Driver, LOT ch. viii.; Cheyne, Job and Solomon, 18S7, p. 117(1,, Founders o/ OT Crilicum, 1893. p. 337 lY. ; Hooykaas, Geseh. van de beoe/enina der Weuheid oyuler de Uebre^n, 18(t2 ; A. J. Baumjjarten, ^tade critique giir f^tat du texle du livredet proverbes,\ii\i{\; R. .Smend, Altlest. Heligiomtietchic/ile'i.iSSa.; \V . T. Davison, V'/ie Wiidom Literature of the OT, 1804; A. B. Davidaon, art, ' I'roverbH' in Uncuc. Brity, of. Hxpoa. .May 1880, p. 321 ff, ; C, O, llontelloro, •Note upon the Date and Reli(;iou8 Value of the Proverl)9' in JQIt,la\y ISUO, p. 430(1. ; Baudissin, Z>i« allleat. Sprw-hdirh- tujvj, 18'J3 ; W. Frankcnhcrg, ' Ueber Al>fassun;:8-0rt und -Zeit •owie Art u. Inhalt von Prov. 1-9' in ZATlf, 1S9.J, p. 1U4 II.).
Commentaries,— A, Scluiltens, 1748; Hitzi)^, 1858; ICwald, 18<17 ; A, Kainptiau^cll (in liunsen's Bibelwerk), 18G8 ; DeUtzsch, 1873 ; Nowack (in Kq/. Udhch), 1883 (a recasting of the lat ed, by Bcrtheau) ; Dyserinck, 1884 ; Strack (in Strack -Zocklel^s A'.aA Comm.), 1888, 2nrt cd. 1809; Wildeboer (in iMarti's Kurzer Ildcnmm.), 1807; Frankenberg (in Nowack's Ildkomm.), 1808; Toy (in the liUemat. Crit. Comm.), 1899. \V. IsoWACH.
PROVIDENCE is twice naod of the foresight and care of God, Wis 14^ IT", and once of the fore- thought of man, Ac 24^ The Gr. is rpbuoi-a and the Vulg. providentia. Providence is used as a title of God in late classical writers, but never in Scripture. On the other hand, it is probably the modern use of the word as a Divine title that has caused its disuse in reference to man's fore- thought. Cf. the note to Lk 12-^ in Khem, NT, ' He I'orbiddi'th not competent providence but to much carefulnes.' The Khem. translators chide Beza for calling 'God's prescience or foreknow- ledge (in the Greeke wp/rffuKTit) Gud's providence' (note on Ao 3^). See following art., and art. GoD.
J. Hastino.s,
PROVIDENCE.— According to the OT the creci- tion is continued in the preservation of the world by God, who gives or withdraws life according to His wUl (Gn 2" 6^). He gives otispring (Ps 127") even against hope (Gn 15* 18'" 25-\ 1 S 1"). He forms man's spirit within him (Zee 12'). Man's life is at every moment dependent on God (Is 31', Job 34", Ps 13y'«, I04=«), and man in his weak- ness apart from God is likened to the grass (Ps 90*, Is 40"). God saves life (Ps IS", Gn 8'--'), or He destroys it (Gn 7=* 19=", Ex \'2-\ He gives food to man and beast, and rules all the forces of nature (.)er 3», Ps 145"«, Job 38^-", Jl l-», Ps 136'-" 29). This preservation of nature and man is the back- ground of God's Providimce in the kingdom of God, for nature serves His purposes, reveals His power and wisdom (Ps 8. 19), and shows His glory and goodness (Ps 104. 147""''-'). The thunder is His voice (Am P), locusts are His army (Jl 2-°), He makes Canaan a fertile land (Ps 65'"). Although the regularity of natural phenomena is recognized (Ps 104°, Jer SS'-"- ^), yet there is no order of nature apart from God's will. Therefore miracles are taken for granted, for God does whatever He wills (Is 55"), and nothing is too wonderful for God (Gn 18'^ Dt 8^). The relation of God's Providence to man's free will is a subject of greater difficulty. While man's freedom and responsibility are empha- sized (Gn 17', Ps 1, Is 1'", Jer 21*) ; his prayers are recognized as having power with God (Gn 18^ 24'^ 25'-', Ex 8* 9^ 10") ; and a blessing is regarded as having force in spite even of change of mind (Gn 27i7-»3^ Ex 12^-) ; yet all power is with God, for God is the potter and man is the clay (Jer 18') ; and God sends man evU and good alike (Am 3', La .3^, Is 45'). The lot of the nation, and of individuals in it, is determined according to a law of recompense, and all human action is du-ected by God to further His own ends, especially for the benefit of His people (Gn 50'-'», Ex 3='). Although a man's heart may devise his way, yet it is God that directs his steps (Pr 16") ; and so God can scorn the plans of the mighty (Ps 2''). God's action in and by man is through His Spirit, which blinds as well as enlightens, hardens in sin as well as renews in righteousness. This belief in Provi- dence was one of the leading marks of Heb, piety: rebuking pride (Hag 2", Ps 44*-' 127'); forbidding fear and dcsjiondency (Ps 33'"- "• '« 60'^ 77" 94'- 118" 144^), and bringin|j courage and hope to sutlering saints (Ps 121'' 127^91' 66'-'). While the fullilment of His purpose of salvation for His people is God's immediate work, yet the action of God in the history of other nations is also acknowledged (Am 9', Dt 2-^ Is 46" 48">). There are nroblems of God's Providence that excite doubt and compel inquiry. The fact of heredity is affirmed (Dt S', Ex 20''X Jer 32"), and its difficulties are discussed (Jer 31^, Ezk 18'). God is regarded as Himself har- dening men in sin, and the question is rai.sed. How can He righteously condemn them (Is 6°, Pr 16^) ; the answer is given that the hardening is a penalty of sin (ICzk 12^ Ps 18=", La Z^). The sutlering of the righteous contr.adicts the assunii)- tion of a moral order on e.urtli, which invariably rewards the righteous and punishes the wicked (Jer 12', Job 21', Ps 22, 73, Hab 1). This problem is fully discussed in the Book of Job. Sullcring may be regarded as a discipline (Dt 8'^, Hos 2'^ Jer H.')'^, Is 27"). In later books the difficulty is some- what relieved by the hojie of inilivldual resurrec- tion, but the best answer to the ((ueslion is given ill the idea of vicarious suH'ering (Is 53). Doubt regarding God's ways in Providence is regarded as brutalizing (Ps 7.3-') ; and in Ecclc-iastes we have the nearest approach to scepticism in OT.