To specify the words and clauses which vary from the Hebrew would carry us far beyond our limits. For these and the comparison of the two versions generally, the student mav be referred to Jiiger. Ubsuv. in Prov.
Solum, vers. Alex., and Schleusner, Opiisc. Critic. In many of these cases the Sept. has probably preserved the true reading (e. g. x, 10, b) ; but, on the whole, Ewald and Bertheau agree that the Masorctic text is the better and purer.
2. The Peshito-Syriac version, like the Sept., while it agrees with the Hebrew text generally, presents re- markable deviations in words and clauses, and contains whole verses of which there is no trace in the Hebrew. Some of the variations only prove a different interpre- tation of the text, but others are plainly referable to a difference in the text itself (e. g. vii, 22 sq. ; xv, 4-15; xix, 20; xxi, 16; xxii, 21. etc.), and thus confirm the view that at the time the version was executed — i. e. anterior to the 4th century— the present Hebrew text was not universally recognised.
3. The Vulgate translation of Proverbs, hastily exe- cuted by Jerome in three days (together with Ecclesi- astes and Canticles), offers largely the same phenom- ena as the Sept. version. Many of the additions of the Sept. are to be found in it— e. g. x, 4 ; xii, 11,13; xv, 5, 27 (comp. xvi, 0); xvi, 5, etc.; and in one or two instances it has independent additions— e. g. xiv, 21; xviii. 8. There can be little doubt that in these points it preserves an authentic record of the state of the text at a period anterior to any existing Hebrew MS.
4. We may conclude this basty review with the Tar- gum. That on the Proverbs is considered by Zunz (p. 64), on linguistic grounds, to be nearly contemporaneous with those on the Psalms and Job. and is assigned by Bertheau to the latter half of the 7th century, though it is not quoted before the 12th. The version is close, and on the whole follows the original text very faith- fully, though with some remarkable deviations (the following are quoted by Bertheau — vii, 22; x, 3; xiv, 14; xxv, 1, 20, etc.). Its similarity to the Peshito is too remarkable to be accidental (i." 2. 3. 5. 0. X, 10, 12, 13; ii, 9, 10. 13-15; iii, 2-9, etc.). and is probably to be accounted for by the supposition of a subsequent recen- sion of the text, which is very corrupt, based upon that version. See Wolf, Biblioth. Ihb. ii, 1176; Dathc, Be Rat. Consens. vers. Ckald. ei Syr. Prov. Solum.; Zunz. Gottesdienst. \ rortrag.
V. Form and Style. — 1 . 'I lie difference of style and structure between the first and second divisions is ap- parent on the most cursory perusal. Instead of the de- tached gnomes of the latter, we find a succession of hortatory addresses, varying in length and differing in subject, though for the most part on the same plan and with the same general object, in which the writer docs not so much, define wisdom as enlarge upon the bless- ings to be derived from its possession, and the lasting misery which is the consequence of the violation of its precepts, and in the most powerful and moving language urge the young to the earnest pursuit of it as the best of all good things. Whether originally written as a proem or introduction or not, it is certainly well fitted to occupy its present place, and prepare the mind of the reader for the careful consideration of the moral and practical precepts which follow. The style is of a much higher and more dignified character than in the suc- ceeding portions; the language is more rhetorical; it abounds in bold personifications and vivid imagery. The concluding chapters (viii, ix) are cast in the grand- est mould of poetry, and are surpassed in true sublimity by (ew portions of Holy Scripture. At the same time, when this portion is viewed as a whole, a want of ar- tistic skill is discoverable. The style is sometimes dif- fuse and the repetitions wearisome. The writer returns continually on bis steps, treating of the same topic again and again, without any apparent plan or regular devel- opment of the subject.
As regards the form, we find but little regularity of structure. The paragraphs consist sometimes of no more than two or three verses (i, 8-9; iii, 11-12; vi, 1-5,6-11, 12-15,16-19); sometimes the same thought is carried through a long succession of verses, or even
PROVERBS
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PROVERBS
an entire chapter (ii, 1-22: v, 1 20; vi. 20 35; vii. viii. i\ i. A very favorite arrangement is a paragraph of ten verses (i, 1" 19; iii. I l": 11-20; iv, m 19; viii, 12 21 : 22 31 - i form which, if we ma) trust the Sept. version, i sisted also in the copies employed by them in iv. 20 27; v, 6 11 : and. according i" the Peshito-Syr- iac, in iv, 1 9. The parallelism of members is some- timcs maintained, but frequently neglected. The par- allels arc usually »yi ymous (e. -;■ i. 8 '.'. 11. 12. etc.).
The antithetical parallels found in iii, 32 35 belong to a series of gnomes which disturb the harmony of the pas- sage, and appear scarcely in their appropriate place. Ii in i\ be remarked thai the name •■ Elohim" incurs only six times in the whole book, and thrice in this section iii. ."> 17; iii. 1 1. The other places arc xxv, 2: xxx. ."i 9. ( Ither unusual word- arc r"";n. •• wisdoms," for wisdom in the abstract (i,20; i\. 1 ; found also in xxiv, 7 i: n~T. "the strange woman," which occurs repeat- edly (e. g. ii. Hi; v. :;. 20, etc., found nowhere else Bave in xxii. II: xxiii, 23) ; and ~'~.-}- " the stranger" (ii, 16; vii, 5, etc.; found also in xx, 16; xxiii. 27: xxvii, L3); i. e. the foreign prostitute, then as now lurking at the dark corners of the streets, taken as tin- representa- tive "i i he harlot sense seducing the young and inex- perienced from true wisd.mi. Ewald also notices the unusual construction of Z"~t'~. a dual fem. with a verb in tlio masc. plur. i v. 2) : while in the next verse ii lias properly a fem. plur., and die unusual plur. Z"'l'"5<