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The book of Proverbs

The book of Proverbs has always been held as a typical representative of Israelite wisdom literature in relation to its forms, content and purpose.153 The form is that of short sayings of various types (10-29),154 and long poetic sections (Prov 1-9; 30-31). In general, the content and purpose of the material have to do with instructions aimed at instilling good conduct that ensures earthly happiness and success, and communal stability (Prov 1:2-6). This is what the book refers to as wisdom (Prov 1:1-6). The audience is notably the young and the open-minded identified at the beginning of every chapter in Prov 1-9 (Prov 1:8; 2:1; 3:1; 4:1; 6:1; 7:1).155 It is also identified at the beginning and towards the end of the section collection in Prov 10-29 (10:1; 29:17). The reflection on and ‘self-description’ of the nature and necessity of wisdom also stands out in the first section of the book (Prov 1:20-33; 3:13-20; 8:1-31; 9:1-6). The book itself is a collection of these sayings and poems arranged in more or less clearly marked sections. There are basically seven sections in all.

Date of Composition

These seven sections are basically collections of sayings and poems that were put together at various periods in Israel’s history. It is not easy, however, to provide dates for these sayings and collections due to the ahistorical nature of the sayings, the lack of contextual and historical indicators, and the fact that the composition and gathering of sayings was an on-going process throughout the history of Ancient Israel (cf. Crenshaw 1992:513; Adams 2008:62-63). As already pointed out above, chapter 1-9 though at the beginning of the book, is not the earliest section of the book. It is considered to have been added later in this process, while chapters 10:1-22:16 and 25-29 are considered to be the earliest (cf. McCreesh 1993:453-454).

Innocent Suffering in Proverbs

The teaching of the book of Proverbs is varied and reflects the history of the literary nature and history of the composition of the book. The theme on innocent suffering is one of the many themes that can be discerned in the book. The meaning of this theme is affected by the other themes that are found in the book. In the earliest collections, Prov 10-29 we encounter a variety of sayings emanating from the human experience of the natural and human worlds and the lessons that the sages drew from them (Prov 6:6-11). These are lessons that constitute what the book refers to as ‘wisdom’ (Prov 1:1-6). This practical wisdom is the source of virtue and righteousness. Its opposite is folly and wickedness. Practical wisdom is about making well-informed, timely and appropriate choices.

The Subject matter

The subject matter on which Qoheleth reflects upon include: wisdom (1:2, 14, 17; 6:8, 12; 7:11- 12); a God who is in charge but remote (3:11; 5:1) and whose work cannot be comprehended (3:11; 5:1; 8:17; 11:5); the purpose of life (3:11); just retribution (6:7-8; 7:15; 8:10-9:1-2); and death (6:3-6; 9:1-4). The proposals he comes out with in the light of his observations and reflections include: the importance but illusive nature of wisdom (1:17; 7:23-25); fearing and listening to God (3:14; 4:17; 5:6; 7:18; 8:12-13); enjoying what life has in store (2:24; 3:13; 7:18; 9:7-8); steering the middle-path (7:15-18); working hard and not putting one’s eggs in one basket (11:1-6). After a concerted reflection on the instructions and recommendations of traditional wisdom and the subject matter outlined above, Qoheleth questions the wisdom enterprise as a whole. For him wisdom is a tool for searching the meaning of life and what constitutes happiness (1:12; 2:3; cf. Crenshaw 2010:126-127). It helps one to succeed (9:13-18). It is the opposite of folly and stupidity (1:17; 2:13-14). While it may be better than folly (2:13-14), it brings vexation and pain to those who claim to have it (1:18). In the light of this nature and task of wisdom, Qoheleth is sceptical about the human ability to acquire wisdom. It is illusive and unfathomable (1:17; 7:23-29; cf. Crenshaw 2010:127-128).

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Authorship, Date and Place of Composition

The author is referred to in the book as Jesus son of Eleazar, son of Sira (Sira 50:27). He lived during the 3rd and 2nd centuries BCE, in Jerusalem and ran a school (cf. 51:23-30). He was well travelled and acquainted with many cultures and wisdom (34:10-13). He made use of all this experience, interpreting it within the framework of his tradition and faith in God (39:1-11). He then set out, to instruct young Jews in the traditions of the fathers, in learning and wisdom, and in how to live according to the Law (vv. 1-14; cf. Adams 2008:155-156). The book is dated to the first half of the 2nd century BCE (ca. 180-170 BCE).

Delimitation

Delimitation is the procedure of establishing the beginning and ending of a text that is to be interpreted (cf. Yofre 2002:85; Robinson 1992:683). This is called for because of the nature and history of the composition and compilation of Old Testament texts. As for the nature of Old Testament texts, a cursory look at the texts shows that these texts do not always have introductory and concluding formulae, which are necessary in the process of deciphering the message of the text. With regard to the history of its composition and compilation, the majority of Old Testament exegetes and commentators are of the view that Old Testament texts were composed and compiled over a long period of time, and that several hands contributed to this process. This has had the effect that the beginning and ending of texts, especially prophetic and discursive texts, is not always clearly evident.

Table of Contents :

Declaration
Table of Contents
Acknowledgments
Abbreviations
List of Signs
Books of the Bible
Abstract
Chapter One Introduction
- 1.1 Introduction
- 1.2 Background to the Study
- 1.3 Problem Statement
- 1.4 Aim
- 1.5 Objectives
- 1.6 Relevance of the Research
- 1.7 Literature Review
- 1.8 Methodology
  - 1.8.1 Exegesis
  - 1.8.2 Hermeneutics
- 1.9 Research Hypotheses
- 1.10 Orthography
Chapter Two Traditio-historical approach
- 2.1 Introduction
- 2.2 Terminology
  - 2.2.1 Tradition
  - 2.2.2 Traditio-historical Approach
- 2.3 History of the use of the Approach
- 2.4 Focus and ‘method’ of traditio-historical approach
- 2.5 General Procedures and Techniques
- 2.6 Traditio-historical Approach and the study of Isa 52:13-53
  - 2.6.1 The Focus and Procedures in this study
- 2.7 Relevance of the Approach to this study
- 2.8 Strengths and Weaknesses of this approach
  - 2.8.1 Strengths
  - 2.8.2 Weaknesses
- 2.9 Summary and Concluding remarks
Chapter Three The concept of vicarious suffering
- 3.1 Introduction
- 3.2 Suffering
  - 3.2.1 Etymological considerations
  - 3.2.2“Standard Account of Suffering”
  - 3.2.3 Suffering in the Old Testament
- 3.3 Vicarious suffering
  - 3.3.1 The Meaning and use of Vicarious
  - 3.3.2. Vicarious Suffering in the Old Testament
- 3.4 Summary and Concluding remarks
Chapter Four Wisdom literature and Tradition
Chapter Five Wisdom Literature and Innocent Suffering
- 5.4 Summary and concluding remarks
Chapter Six The Constitution, Structure and Gattung of Isa 52:13-53:
Chapter Seven
Chapter Eight Bibliography