Proverbs
Liber ProverbiorumIntroductions
Enciclopedia Cattolica
Third (after Job and the Psalms) of the didactic books of the Old Testament, first of the "sapiential" books. Ecclesiasticus (v.) drew inspiration from it not infrequently, although there are quite notable differences of form and content between the two books.
Alongside the name of P. (Παραγία, Proverb), one finds that of Parables (Παραβολοί, Parabolae), which renders more literally the title prefixed to the book in its definitive redaction: Millè (Sèbhnàh), Parabolae (Salomonis), in the Latin versions (Prov. 1, 1). In the Talmud the abbreviated title Millè is current, more rarely Sèpher bohhnàh, to which corresponds the title of Σοφία, sometimes used by the Fathers (Eusebius, Hist. eccl., IV, 28, 14; PG 20, 597; cf. ἡ πανάρετος σοφία in I Clem. 57, 3; PG 1, 324), of Sapientia Salomonis (St. Cyprian, Testimon., II, 14; III, 56; PL 4, 768 [737], 781 [791]).
Haydock
This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and directing them to wisdom and virtue. And these sentences are also called Parables, because great truths are often couched in them under certain figures and similitudes. (Challoner) --- Wisdom is introduced speaking in the nine first chapters. Then to chap. 25. more particular precepts are given. (Worthington) --- Ezechias caused to be collected (Haydock) what comes in the five next chapters, and in the two last. Some other, or rather Solomon himself, under (Worthington) different titles, gives us Agur's and his mother's instructions, and his own commendations of a valiant woman, (Haydock) which is prophetical of the Catholic Church. He also wrote the two next works, besides many other things, which have been lost. This is the first of those five, which are called "sapiential," giving instructions how to direct our lives, by the dictates of sound reason. (Worthington) --- It is the most important of Solomon's works, though collected by different authors. (Calmet) --- T. Paine treats Solomon as a witty jester. But his jests are of a very serious nature, and no one had before heard of his wit. (Watson)
Title. Solomon. This title is not found in Sixtus V or Septuagint. Hitherto the preface extends, shewing the advantages of wisdom. (Calmet) --- The subsequent chapters more properly contain the parables, and are written with great elegance, so as to oppose vice to virtue. See Bain.; St. Jerome, etc. (Worthington)
Douay 1582/1609
Hitherto the Law, and Historie of Gods peculiar people are set The coherence of this part with the rest. forth in the former partes of the holie Bible: after which folowed the Booke of Psalmes, which in maner of stile, being al in verse, is a distinct part, but in substance of matter, is an Epitome or briefe Summe of al holie Scripture: most conueniently therfore placed in the middes of the rest, as the Sunne amongst other Planetes, a shining great light in a large house. Now ensueth the third part, conteining Diuine Instructions, or Rules of good life. A doctrine most agreable to Gods hiegh wisdom, and most fitly The contents of Sapiential bookes. commended to Man, his reasonable creature in earth. But besides this principal subiect, as before is noted (that each part participateth with others in Preface. before Iosue. their proper contents) so here be manie precepts of the Law renewed; sundrie examples of men, and thinges past repeted; and diuers prophecies vttered of thinges to come: though in this part more specially is shewed the ground, and as it were, the very life or soule of the Law, which is Reason, the true Rule or Directorie wherin al good lawes are grounded.
For it both sheweth what ought to be done, or auoided, & directeth mans iudgement to embrace that is good, and to flee from al euil, not only illuminating the vnderstanding to see that is right and iust, but also disposing the internal affection to desire, loue, choose, and preferre the right path of Gods law, before whatsoeuer otherwise semeth pleasant or profitable: & so, notwithstanding al dangers, difficulties, distresses, worldlie calamites, and death it self, effectually perswading to perseuere to the end in holie conuersation. Al Why they are so called. which by a general name is called Wisdom: comprising in one word, al good desires, holie vertues, supernal giftes, godlie endeuoures, and the whole meanes wherby God is rightly knowen, & duly serued; wherof these fiue Bookes, teaching this most excellent and most necessarie maner of life, are called Sapiential. Neuertheles foure of them haue also other particular names, as appareth in their titles. Only the fourth is called the Booke of Wisdom, by appropriation of the general name.
Al fiue are Canonical and assured holie Scripture: as is shewed before: They are al Canonical Scripture. Salomon is auctor of the three first. Proem. Annot. Prefac. Tobiae. and may be further proued of the two later, which Protestants denie. It is also euident that King Salomon was Auctor of the three former: as S. Ierom, S. Augustin, and other Fathers proue by the holie text it selfe. As it is likewise certaine that he either writte, or at least by diuine inspiration vttered, much more then is now extant. For the holie Scripture Other bookes of Salomon not extant. S. Iero, in proem S. Aug. li. 17. c. 20. •iuii. (3. Reg. 4.) testifieth, that he spake three thousand Parables: and his Songes were a thousand and fiue. He disputed of the trees from the ceder that is in Libanus, vnto the hyssop which cometh out of the wal: and he discoursed of beastes, and foules, and creeping wormes, and fishes. Iosephus (li. S. c. 2. Antiq.) folowing some other Edition, saith his songes were fiue thousand, and parables (as the ordinarie text hath) three thousand. For he deduced a parable (saith Iosephus) through out euerie kinde of trees, from the hyssop to the ceder. In the same maner he treated of beastes, and other liuing creatures of the earth, water, and ayre. For he was not ignorant of anie natural thing, neither omitted to treate therof, but clerly explicated al their natural proprieties. Most briefly S. Ierom declareth both the Auctor, and A brief summe of these three: Prologo galeato. matter of these three bookes, saying: Salomon the Peaceable, and amiable of our Lord Prouerbs, correcteth maners: Ecclesiastes, teacheth the nature (of creatures) Canticles. ioyneth the Church and Christ; and singeth the swete bridal song of the holie Mariage.
Cornely
CAPUT IV 35 paragraphs
DE TRIBUS LIBRIS SALOMONICIS, I. De Proverbiorum libro. 8$ 19. — De Proverbiorum libri argumento , divisione , fine.
188. — Davidicum Psalterium in Canone nostro sequuntur tres libri Salomoni auctori adscripti, inter quos primum locum semper Proverbiorum liber occupat. Cuius ordinis rationem nobis insinuat S. Hieronymus, « Salomon, inquiens, iuxta numerum vocabulorum (nominum suorum) tria volumina edidit, Proverbia, Ecclesiasten et Cantica Canticorum, in Proverbiis parvulum docens et quasi de officiis per sententias erudiens, unde et ad filum ei sermo crebro repetitur; in Ecclesiaste vero maturae virum aetatis instituens, ne quidquam in mundi rebus putet esse perpetuum, sed caduca et brevia universa quae cernimus; ad extremum iam consummatum virum et calcato saeculo praeparatum in Cantico canticorum sponsi iungit amplexibus. Nisi enim prius reliquerimus vitia (Prov.) et pompis saeculi renuntiantes expeditos nos ad adventum Christi praeparaverimus (Ecc/e.), non possumus dicere Osculetur me osculo oris sui (Cant. 1,1). Haud procul ab hoc ordine doctrinarum et philosophi sectatores suos erudiunt, ut primum ethicam doceant, deinde physicam interpretentur, et quem in his profecisse perspexerint, ad logicam (rectius alii codd. : theologiam) usque perducant »!.
Proverbiorum librum S. Hieronymus in canone Iudaeorum recensendo AMzsle, Origenes M?s/oth appellant?. Nomen As/e autem non est nisi primum vocabulum inscriptionis hebraico libro praefixae Nn 322 711713 Aicou 35c5, quae a Graecis et Latinis redditur IIapotpíat XoXoy.àvroc vio) Aavià , 8; iGac(keuotv iv 'IsoacY , Proverbia Salomonis , fllii David , regis Israel. Alio nomine in Thalmude opus interdum vocatur no3n 350 (Liber Sapientiae) atque eundem titulum frequentant antiquiores Patres, SS. Meito et Iustinus , Clemens Alex. et Origenes, S. Cyprianus etc.?. Quoniam in primis libri capitibus Sapientia loquens inducitur, aliquis facile crediderit, tituli rationem in eo esse quaerendam, quod divina Sapientia ipsa velut operis auctor designetur. Quam explicationem parum rectam esse duo similes tituli docent 183
8 Patribus adhibiti . 4 tv&oeto; cozíz (sapzentia omnem virtutem docens) et 4 seuidamqrruci, coota (sapientia iuvenes erudiens). Ambo enim, quorum priorem a S. Clemente Rom. iam usurpatum teste Eusebio « non tantum Hegesippus et Irenaeus, sed totus antiquorum chorus » praediligebant^, procul dubio operis argumentum et finem innuunt. Namque Proverbiorum liber, ut S. Basilz descriptione utar, « morum est institutio et correctio perturbationum animi, immo in universum disciplina vitae praeceptis multis et sapientissimis constans », vel complectens « exhortatorios sermones ad omne vitae genus et institutum utiles » ?. Integer revera liber collectio quaedam est poematum et versiculorum didacticorum, quae omnia in vera ac divina sapientia docenda, commendanda, inculcanda versantur; latissimo autem sensu sapientia intelligitur, ut omnia fere hominum erga proximum et erga se ipsum officia comprehendat. Quare etiam in collectione nostra agitur « de probitate et improbitate, de administratione rerum privatarum et publicarum, de institutione puerorum, de gubernio, de officiis regum, magistratuum, iudicum, subditorum, parentum, liberorum, de bono et malo, de felicitate et infelicitate » (Corn. a Lap.). Neque tamen docte et fuse haec explicantur, sed brevibus plerumque gnomis, parabolis, aenigmatis, similitudinibus proponuntur, ut eadem fere sit carminum, quibus constat liber, quam argumentorum, quae tracfat varietas; omnes enim poematum didacticorum species, quas supra (167 p. 27 sqq.) enumeravimus, in illo invenies.
581). Forma nibup pro a*un etiam a rahbbinis interdum adhibetur.
199. — Quemadmodum Psalterium collectio est carminum lyricorum, liber Proverbiorum igitur poematum didacticorum est collectio, quae singula absolutum completumque sensum exhibent et de vebus diversissimis agunt. Quapropter non magis, quam in Psalterio inter singulos Psalmos, in Proverbiis inter singulas parabolas aut gnomas internus nexus est quaerendus. Auctor enim (id quod rectissime monuit Bossuetius), ut lectoris animum frequentibus ictibus et stimulis excitaret et varietate delectaret, sententias varii argumenti permiscuit, ita ut in magna operis parte raro duae sententiae sese excipiant, quae de eadem re aguut. Unde evidens est, accuratam libri prvistoxEM non posse tradi secundum internum idearum nexum. Psalterium autem nonnullorum Psalmorum subscriptionibus in quinque libros vel collectiones distribui vidimus, atque simili ratione liber noster variis inscriptionibus (1,1; 10,1; 24,23; 25,1; 30,1; 31,1) in varias partes distinguitur, quae num totidem sint diversae collectiones infra inquiremus. Singulas autem partes diligentius perlustrantem et inter se comparantem non effugiet, in nonnullis eiusdem formae carmina esse coniuncta : ex. gr. in novem primis capitibus longiora deprehendet carmina, quae argumento suo arctius cohaerent, quum in sapientia commendanda fere versentur; in tredecim insequentibus nihil inveniet praeter gnomas et vitae praecepta, quae unico disticho absolvuntur nec ullo inter se nexu interno colligantur; item capp. 25.-29. solis fere constant distichis, quae a prioribus diversae longe pleraeque ad parabolicum genus pertinent etc. Quibus attentis mere externam quandam operis divisionem indicare licet, eamque proponemus, quoniam singularum partium origini inquirendae nobis inserviet.
Tres praecipuas operis partes inscriptionibus (1,1; 10,1; 95,1) innui olim jam monuit Lyranus et censent plerique moderni; at simul adnotant secundae et tertiae parti velut appendices nonnulla esse addita, quae sive inscriptionibus suis (24,93; 30,1; 31,1) sive carminum a praecedentibus diverso genere (22,17 -24,92 et 31,10-31) facile distinguantur. Itaque liber hac ratione a plerisque in tres partes dividitur : I. Exhortatio ad sectandam sapientiam 1,1-9,18; — II. Collectio Proverbiorum antiquior 10,1-292,16 cum duabus appendicibus 22,17 -24,92 et 294,93-3^; — III. Collectio Proverbiorum recentior 25,1-29,97 cum tribus appendicibus 30,1-31; 31,1-9; 31,10-31. Quae quamvis satis recte statui non negemus, duas tamen partes distinguere malumus; infra (201 sqq.) enim ostendemus primam illam partem et secundam cum suis appendicibus arctius cohaerere et genuinum opus salomonicum constituere , cui Ezechiae tempore altera collectio est addita; haec igitur erit universi operis ANALYSIS.
I. CorLEcrio PRovERBIORUM SaLoNuoxis GENUINA (1,1 -24,34).
3. Pans PuixA (1,8-9,18) in commendanda sapientia versatur ei hac ratione alteram praeparat, quae sapientiae praecepta tradit. Constat autem undecim carminibus, quorum haec sunt argumenta.
a.) In primo (1,8-33) post brevem exhortationem, ut parentum doctrinam sequatur (1,8. 9), monetur sapientiae studiosus, ut invitationem peccatorum proximis nocere volentium (1,10-14) respuat, quippe quae ad interitum ducat (1,15-19), audiat vero invitationem sapientiae, quae peccatores non adiuvabit sed perniciei in quam ruunt derelinquet (1,20-33).
b.) In tribus sequentibus carminibus (2,1-3,33) fructus, quos affert sapientia, commendantur. Nam a.) in secundo (2,1-22) promittitur fore, ut is, qui sectatur sapientiam, eam consequatur (2,1-9) et per eam a peccatoribus (2,10- 13) et maxime a pravarum mulierum consortio protegatur (2, 16-19), atque ita praemia iustorum adipiscatur (2,20-22);
B.) in tertio (3,1-20) ostenditur veram sapientiam, quae in subiectione plena sub manu Domini consistit, omnia bona afferre (3, 1-12) ideoque omnibus aliis bonis esse pretiosiorem (3,13-20);
1.) quartum (3,21-33) sapienti protectionem divinam promittit (3, 21-26); abominatur enim Deus peccatores, diligit autem iustos (3,21- 35).
c.) Ad quam exhortationem confirmandam in quinto carmine (4,1 -27) affert auctor similia praecepta, quae ipse a patre suo accepit. Quum enim filius dilectus esset parentum suorum (4,1-3), monitus est a patre suo, ut sapientiam velut bonum pretiosissimum sibi acquirere studeret (4,4-9), viam pietalis persequens caveret a peccatorum consortio, quorum via ad interitum ducit (4,10-19), neve àd dexteram aut ad sinistram declinaret (4.20-27).
d.) Ad singula deinde descendens quatuor carminibus (3,1- 7,27) docet ea, quae praecipue sunt vitanda, inter quae primum locum tenet impudicitia, de qua in tribus carminibus agit. Itaque a.) in sezto (2,1- 23) meretricum consortium vitandum docet; meretrices enim blandiuntur, ut ad perniciem hominem adducant (8,1-6), consortium earum aufert honorem, vires, opes (5,7- 14); sua igitur uxore contentus sit vir (5,15-20), nam Dominus peccata novit et punit (3,21 - 23).
B.) In septimo (6,1 -19) cavendum esse docet, ne quis levi animo pro alio spondeat (6,1-5), neve pigritiae sese dedat (6,6-11), neve fraudibus aut alio modo proximo noceat (6,12 -19)*.
t.) In octavo (6,20-33) praecepta parentum esse audienda monet sa-
(a) Quoniam tria haec monita interno nexu colligari non videantur, alii tria esse carmina forte rectius statuunt.
pientia (6,20-23), quibus auditis homo vitabit luxuriam (6,24-28) et adulterium , cuius gravissimae sunt sequelae (6,29-335).
8.) Nonum (1,1-21) quoque sapientiam esse acquirendam asserit, ut vitetur luxuria (7,1-5); iusta autem parabola proposita ostendit auctor, quibus artibus meretrices incautos seducant (7,6-23), atque gravissimo. monito eam terminat (7,24- 27).
e.) Duobus ultimis carminibus (8,4 -9,18) iterum ad sapientiam sectandam auctor exhortatur, at longe altiore modo, quam in prioribus huius partis carminibus; ita enim eam describit, ut non sit dubium, quin Sapientiam hypostaticam, i. e. Verbum Dei, intelligat.
a.) Carmen decimum (8,4 - 36) inducit Sapientiam aeternam omnes ad suam sequelam invitantem. Praemisso prooemio, in quo magnam et veram esse suam doctrinam asserit(8,1-11), Sapientia describit bona quae secum affert (8,12-21), aeternam suam a Deo originem praedicat (8,22-341) beatosque dicit illos, qui se sint inventuri (8,32 -36).
B.) Undecimum (9,1-18) demum sub allegoria invitationis ad duo convivia, ad convivium Sapientiae (9,4 - 12) et ad convivium insipientiae (9,13-18), ostendit hominem, si priorem invitationem sequatur, futurum esse felicem, sed infelicem, si alteri obsequatur.
3. PAns sECUNDA (10,1 - 29,16) inscribitur Proverbia Salomonis continetque . illa praecepta vitae , quae a viro sapiente observanda sunt. Unico disticho eoque plerumque (maxime capp. 10-15) antithetico proponuntur, de diversissimis autem rebus agunt, nec ullo certo ordine videntur esse dispositae; quare partis huius accuratior analysis tradi non potest, nisi enumeratis singulis praeceptis ^.
(a) Cfr praesertim Klasen Die alttestamentliche Weisheit. Freiburg 1878. p. 60 sqq. (b) Lesétre (Le Livre des Proverbes. Paris 1879. p. 30) secundum Zoec&ler (Die Sprüche Salomons. Bielefeld 1867. p. 29), has partes distinguit : 1. Distinction entre les hommes religieux etles impies; le sort réservé à chacun dans l'une . et l'autre vie (10-15). A. Comparaison des justes et des impies, dans leur conduite générale (10). B. Comparaison entre les heureuses suites de Ja piété et les chátiments du vice: a.) Par rapport au juste et à l'injuste et à la conduite vis-à-vis du prochain (11);
€.) Par rapport à l'usage des biens temporels, et de la parole de Dieu, considérée comme le plus grand bien (13); d.) Par rapport aux relations entre sages et insensés, riches et pauvres, maltres et serviteurs (14);
€.) Par rapport à diverses circonstances de la vie et au service de Dieu en particulier(15). 2. Exhortations à servir Dieu par la pratique des vertus :
8.) La confiance en Dieu, sage ordonnateur et gouverneur du monde (16) ; f.) La justice, la miséricorde, et la docilité à la conduite de la patience (21);
£g.) L'acquisition et la conservation de la bonne renommée (22.1-16). Dubito autem, an quis enumeralionem hanc, si eam cum textu cotmparaverit, accuratam
4. Pans rERTIA (22,17-24,34) velut epilogus primigenii operis est. Simili fere modo, quo in prima parte ad sapientiam sectandam exhortatus praecepta sua praeparavit, auctor iterum sapientiam commendans praecepta sua inculcat. Neque distichis separatis, sicut secunda pars, sed sicut prima carminibus longioribus fere integra constat. Paucis igitur eius analysin indicare conabimur.
3.) Incipit ab exhortatione, ut sapientium verba audiantur (22,17 - 21), quae exhortatio non tam sequentia, quam praecedentia, praecepta videtur spectare.
b.» Sequuntur nonnulla monita longiora, quae omnia de relutione hominis ad prorimum agunt (22,22 - 23,13) : malum non esse inferendum pauperi (22,92. 23), cavendum ab iracundis et ab iis, qui levi animo pro aliis spondent (22,24-98), caute agendum cum principibus nec quaerendas divitias (22,29- 23,3), vitandam societatem invidorum et stultorum (23,6-9), curam habendam orphanorum atque filiorum (23,10-14)*.
€.) Longiore deinde carmine (23,15 -33), quod tribus strophis septenorum versuum constat, commendatur sapientia vitandaque docetur ebrietas. In prima stropha (23,15-21) in genere indicatur, quo sapientia hominem adducat, et quo ebrietas; altera (23,22- 28) in laudanda sapientia versatur, atque tertia (23,99-33) ab ebrietate lectorem absterret.
d.) Altero longiore carmine (24,1-92) exhorlationem terminat iterum monens sapientiam esse sectandam ideoque pravorum consortium vitandum. Praemisso monito, ut a peccatorum societate abstineatur (24,4.2), auctor lectorem docet, sapientiam omnia praestare bona atque virum tam fortem reddere, ut etiam proximum in maximo periculo constitutum liberare possit (24,3-12) ; quaerendam igitur esse sapientiam (24,13. 44), neque ulli malum esse inferendum, quoniam Deus omnes iudicaturus sit (24,15 -22).
Velut APPENDIX operi huic accedunt Proverbia nonnulla inscripta : Aaec quoque sunt sapientibus (sapientium ?), quae omnes iustitiam erga proximum commendant (24,23-29) et pigritiam vitandam monent (24,30-34).
II. CoLLEcrioNEs PROVERBIORUM RECENTIORES (25,1 -31,31) 35 paragraphs
1. Proverbia Salomonis, quae transtulerunt viri Ezechiae regis (25,1-99,271). Collectio haec parti secundae operis genuini omnino correspondet ; dicturus sit. Ceterum auctores ipsi non magnam illi auctoritatem deberi fatentur; cfr Zoeckler ]. c. p. 95. et Lesétre l. c. p. 31: « Ce tableau ne peut que grouper sous des titres trés généraux les proverbes multipliés que contient le livre et doit négliger bien des délails tout à fait rebelles aux exigences d'un plan quelconque ». Hi/zig (Die Sprüche Salomons übers. vu. ausgelegt. 1858.) capita 10-21 in quatuor sectiones distinguil, quae nonagenis versibus constent. Sed numerus hic versuum non efficitur nisi nonnullis versibus eiectis, aliis ex Alexandrina lransumtis etc., nec quidquam iuval interpretem, quum eadem remaneat argumentorum varietas in singulis sectionibus.
(a) Unum potest dici carmen simile septimo primae partis , licet varium sit cius argumentum.
variis enim constat praeceptis vitae, quae pleraque disticho proponuntur; dum autem in opere antiquiore praevaleant gnomae, in hac praevalent similitudines, ita ut sententiae huius partis ad parabolicum genus accedant. Ceterum certus ordo in praeceptis non videtur esse observatus, licet nonnullae series sententiarum inveniantur, quae de eodem aut de simili argumento agunt (ex. gr. 26,1-19 de insipientibus; 26,13-16 de pigris; 26,18-28 de peccatis linguae Me quare ab illis enumerandis abstinemus*. 2. Tres minores collectiones velut appendices adduntur (30,1 -31 31).
a.) Verba Congregantis, filii Vomentis (Hebr. : Verba Agur, filii Iake, 30,1 - 31). Parva haec collectio post inscriptionem (44,4) opponit ignorantiae humanae divinam scientiam (31,2-6) ac dein tradit de rebus variis sententias quasdam, quae omnes fere numerorum artificio contextae sunt (31,7-31).
b.) Verba Lamuelis regis (31,1-9) pauca praecepta regibus utilia tradunt.
c.) Carmen alphabeticum de muliere forti (31,10 -31), quae fidelis marito suo (31,10-12), domesticorum suorum et pauperum curam gerens, (31,13-23) digna est, quae ab externis, a filiis, a marito suo laudetur (31,24-31).
In hoc conspectu tradendo textum hebraicum et vulgatum secuti sumus, à quorum ordine in ultimis capitibus dissentit alexandrinus. Etenim terminato operi primigenio (1,1-245,92), in quo dumtaxat paucos versus transponit paucosque addit vel omittit!, a»te appendiculam (Vulg. 24,93-3^4) inserit Vulg. 29,27 (cum nonnullis versiculis propriis) et priorem partem verborum Agur (Vulg. 30,1-14); deinde insertae appendiculae isti (Vulg. 25,23-35) addit alteram partem verborum Agur (Vulg. 30,15-33) et verba Lamuelis (Vulg. 31,1-9) ; quibus adnectit secundam Proverbiorum collectionem (Vwu/g. 95,1-29,6), opusque terminat carmine de muliere forti (Vulg. 31,10-31). Differentia igitur, id quod probe est notandum, maior non habetur nisi in ordine appendicum duarum collectionum, ex quibus opus nostrum conflatum est; in collectionibus ipsis textus omnes consentiunt?. Quemadmodum ordinem , ita etiam inscriptiones (Vu/g. 30,1; 31,1) Alexandrinus ita mutavit et obscuravit, ut pro inscriptionibus, quae partes separent, haberi iam non possint; consentiente autem Syro inscriptio-
(8) Lesétre (1. c.) et Zoeckler hanc proponunt distributionem : La vraie sagesse proposée comme le plus grand bien des rois et des sujets (25-29). t. Les rois et les sujets sont exhortés à la crainte de Dieu et à la justice (25). 2. Différentes recommandations : a.) Sur ceux qui ne méritent aucune estime, insensés, paresseux, méchants (26). b.) Sur la vanilté et l'orgueil (27.) avec une exhortation à la prudence pour les agriculteurs (27,23-27); €.) Sur l'iniquité des grands envers les petits (28) ; d.) Sur l'opiniátreté, provenant du manque de correction (29).
nem 10,1 omisit; ceterum Syrus et Chaldaeus in ordine et inscriptionibus cum Hebr. et Vulg. concordant.
900. — FixEM operis sui auctor ipso titulo vel exordio indicat. Parabolas enim suas inservire ait « ad sciendam sapientiam et disciplinam, ad intelligenda verba prudentiae, ad adipiscendam eruditionem doctrinae, iustitiam, iudicium et aequitatem, ad dandam parvulis astutiam, adolescenti scientiam et intellectum ». Immo opus suum aptum quoque censet « ad reddendum sapientem sapientiorem et prudentem capacem, ut intelligat parabolas et sermones obscuros et gnomas et aenigmata » (1,9-6). Praeprimis igitur auctor sapientiam docere vult, eamque, uti recte monuit Ps. Athanasius, « genuinam, ne quis falsae sapientiae specie in ethnicorum et haereticorum sophismata incidat. Ethnici enim se aliquos esse putantes et de sapientia sua gloriantes stulti facti sunt; haeretici autem sese eruditos esse rati a veritate aberraverunt et peccaverunt proprio iudicio condemnati, sapiens vero, si divina haec eloquia audierit, sapientior erit »!. Nam,sapientia huius libri non est humanae originis, sed fundamentum eius est timor Domini et integra à Domino ipso procedit; complectitur autem omnes res divinas et humanas atque recte a S. Basilio definitur « scientia rerum divinarum et humanarum et causarum earundem » (ràv voóvot aisi)? ; neque tam speculativa, quam practica est, qua homo ad omnimodam exercendam virtutem et hac ratione ad adipiscendam perfectam beatitudinem adducitur. Unde finem praecipuum huius libri optime statuit Corn. a Lapide in eo esse, « ut unicuique aetati , sexui, statui, generi hominum in quovis rerum occursu leges recte agendi normamque honestae vitae praescribat, qua Deo placeant, ut ab illo post modicos brevis huius aevi labores aeterna felicitate donentur atque ad eandem sibi subditos perducant » (Prol. in ]. Prov.). Atque aptissime Patres librum nostrum eum E/Azcs scriptorum profanorum comparaverunt?.
Quamvis vero omnes omnino homines auctor in suo libro prae oculis habeat, maxime tamen erudire vult adolescentes; quapropter iam
S. Hieronymus Laetam monuit, ut filiolam suam « in Proverbiis erudiret ad vitam » *. Adolescentes autem auctori nostro non sunt illi, qui aetate sunt minores paucosque numerant annos, sed illi, qui viam perfectionis vix ingressi in pietate nondum adoleverunt. Praeclare id docet S. Isidorus Pelusiota, ubi tres libros salomonicos, Proverbia, quibus virtus moralis proponatur, Ecclesiasten, qui rerum mundanarum vanitatem doceat, Canticum Cant., quo perfecta caritas insinuetur, cum tribus templi antiqui partibus comparat. « Quemadmodum enim, inquit, in templo atria quidem intrare omnibus licebat, a Sancto autem, quod velo cireumdabatur, quamquam adiri poterat, vulgus tamen non sanctus et profanus prohibebatur, ad Sancta Sanctorum denique ne illis quidem patebat aditus, qui vitam agebant inculpatam, sed soli summo sacerdoti, qui nimirum se ipsum consecraverat et omnem moralem rugam deposuerat : sic etiam erga hosce Salomonis libros affecti simus oportet, et primum quidem omnium splendere morum virtute, deinde vero rerum ad hanc vitam pertinentium nullitatem atque vanitatem condemnare, et sic demum ea attingere, ad quae vulgus pervenire non potest »5.
S 13. — De Proverbiorum libri origine et auctoritate.
201. — Ex analysi proposita satis constat librum nostrum poematum didacticorum, maiorum et minorum, esse collectionem; quapropter in eius omiGiNEM inquirentibus duplex quaestio est solvenda : utrum unus tantum an complures carminum auctores sint statuendi, atque cuinam vel quibusnam eorum co/lectionem debeamus. Inscripüo enim, quae operi praefigitur (1,1 Proverbia Salomonis fil David, regis Israel), etsi Salomonem integri operis auctorem asserere videatur, neutram tamen quaestionem definit, quoniam ad totum librum eam non pertinere aliae inscriptiones partibus nonnullis praefixae docent. Profecto si 25,1 viri Ezechiae alteram Proverbiorum partem collegisse dicuntur, Salomon operi nostro hodiernam eius formam non dedit, atque inscriptiones 30,1 et 31,1 (Veróa Agur, Verba Lamuelis) omnino insinuant, saltem duorum ultimorum capitum Salomonem non esse auctorem. Dicemus igitur primum de auctoribus, deinde de collectoribus Proverbiorum.
Iam ad priorem quaestionem tractandam accedentes fateamur oportet, Patres omnes de integri operis origine salomonica non*dubitasse, atque mediae quoque aetatis interpretes carmina omnia Salomoni attribuisse, etsi eorum collectionem alteri scriptori adiudicarent. Neque id mirabitur, quicunque consideraverit, in versione alexandrina, quam solam sequebantur Patres, inscriptiones 30,1 et 31,1 ita esse obscuratas, ut genuinus eorum sensus cognosci nequeat!, atque S. Hieronymum, quum nomina propria (4gur, lake) velut appellativa verteret, novae interpretationi ansam dedisse, quae nominibus symbolicis (Congregans, filius Vomentis) Salomonem sese ipsum designasse statuit. Quam ob causam inde a saec. 16., quando textus hebraicus accuratius comparari coeptus est, multi interpretes a tradita opinione recedere non dubitarunt, Salomonem longe maioris Proverbiorum partis auctorem esse concedentes, operis autem particulas nonnullas aliis scriptoribus attribuentes?; quae sententia modernis quoque interpretibus catholicis probatur, licet non plenus inter eos sit consensus de particulis Salomoni abiudicandis?. Aliter autem de hac quaestione sentiunt multi interpretes heterodoxi atque praesertim rationalistae. Olim Grotius Salomonem antiquiorum sapientium dicta collegisse suisque intermiscuisse suspicatus est; hodie autem rationalistae eo usque progressi sunt, ut non tantum Salomonem in Proverbiis colligendis et distribuendis ullam partem habuisse negent, sed etiam vix quidquam salomonici in integro opere inveniri contendant. Ut quid de hac quaestione sentiendum sit, clarius appareat, in singularum partium originem seorsim inquirentes argumenta, quibus salomonicam Proverbiorum originem heterodoxi impugnant, examini subiiciemus.
lomoni ita attribuit, ut sententias salomonicas aliis permixtas esse censeat; reliquum vero librum (1-9; 22,16-24,34; 30; 31) iunioribus auctoribus adscribit. A qua sententia parum recedit Zoeckler (Die Sprüche Salomonis p. 23), qui priorem collectionem (10,1-22,16) integram Salomoni deberi docet, de reliquis autem cum Delitzscn consentit. — Magnam tantum partem prioris collectionis (10-22) salomonicae originis, reliqua omnia recentiora esse docent de Wette Schrader (Einl. p. 537), Bertheau (Die Sprüche Salomo's p. XXXVII sqq.), Davidson (Introduction 1I. p. 325 sqq.) etc. — Nihil demum salomonici in toto libro esse conservatum asserit Reuss (Geschichte des A. T. p. 494 : « Aus allem bisherigen erhellt, dass das Spruchbuch wie es vorliegt nicht aus vorexilischer Zeit stammt. Aber auch die -einzelnen Sprüche im Grossen und Gaazen genommen, wenn auch uralte darunter sein mógen, tragen gar nicht die Farbe der Prophetenzeit. Dass die Sprache oft dunkel ist, beweist nicht nothwendig ein hóheres Alter » etc.) ; cfr etiam Cornill Einl. Ed. 3. p. 245 sqq.
1. — Longe maiorem operis partem Salomoni auctori deberi docent inscriptiones (1,1; 10,1; 25,1). Atque prima quidem inscriptio, quae cum toto exordio arctissime cohaeretnec ab illo avelli potest, ad novem prima capita (1,8-9,18) saltem sese extendit, idque eo magis, quia. tanta est argumenti et styli similitudo istorum capitum, ut ab eodem auctore scripta dicenda sint. Quin tertia (25,1) quinque capita immediate sequentia (25,1-29,97) complectatur, nemo dubitat eamque a viris illis, qui Ezechiae tempore Proverbia collegerunt collectioni esse praefixam etiam omnes concedunt. Secunda demum inscriptio (10,1), si genuina est, priorem Proverbiorum collectionem (10,1 22,16) velut salomonicam tuetur; sin genuina non est, primam inscriptionem (1,1) non tantum novem priora capita sed integram priorem partem (1,1- 24,22) respicere iure merito dicemus. Eam autem genuinam non esse arbitramur, praeprimis quoniam duo gravissimi et antiquissimi testes, versiones alexandrina et syriaca, eam non agnoscunt, deinde quia quid sibi isto in loco velit non satis apparet. Namque prima inscriptio. 1,1), quum annuntiet « Proverbia Salomonis ad sciendam sapientiam et disciplinam, ad intelligenda verba prudentiae, quae datura sint parvulis astutiam, adolescentibus scientiam et intellectum » etc., ad sola priora novem capita restringi non potest, quae in commendanda quidem sed non in docenda sapientia versantur, ideoque necessario ad Proverbiorum collectionem (10,1 sqq.) extendenda est, ita ut secunda illa inscriptio (10,1) prorsus abundet. Sed quidquid de hac secunda inscriptione statuitur, illud certum est, inscriptionibus longe maiorem operis partem (1,1-9,18; 10,1-22,16 [aut 1,1-24,92) et 25,1-29,97) Salomoni auctori attribui. lam vero inscriptiones illae utpote antiquissimae atque ab ipso auctore vela collectoribus operi praefixae plenam fidem merentur, nisi aut externis testimoniis aut internis argumentis certis erroneae esse demonstrentur. Externa autem eiusmodi testimonia non haberi extra controversiam est, neque interna argumenta adsunt, quibus inscriptioni fidem denegare cogamur. Nulla enim in foto opere invenitur allusio historica vel alia, qua aetas Salomone recentior innuatur ; lingua et stylus auream periodum literarum hebraicarum produnt atque pauci chaldaismi, qui inveniuntur, salomonicae origini non obstant, quum ex poetica dictione satis explicentur.
Sed accuratiori examini subiiciamus ea, quae nostro argumento 'opponuntur. :
8.) Grotius primam inscriptionem designare dixit « Aor» optimarum sententiarum ex pluribus, qui ante Salomonem fuerunt, scriptoribus, quales ixloyà« multi imperatores constantinopolitani conscribi in suos usus fecerint »*. At quo cum iure haec tituli explicatio statuatur, nemo dixerit; quinam sunt multi illi scriptores Salomone antiquiores, ex quorum operibus collecta sunt nostra Proverbia? Annon verba « Parabolae Salomonis » (1,1) eadem ratione sunt explicanda, qua verba eadem 23,1? Iam isto in loco « viri Ezechiae » « parabolas Salomonis » i. e. proverbia, quorum Salomon est auctor, collegisse dicuntur. Prorsus inepte hoc loco induci morem imperatorum byzantinorum non indiget demonstratione; quis unquam byzantinam aetatem cum salomonica comparaverit ?
b.) Neque opus est simili obiectioni immorari, quam olim movit Eichhorn, qui ne praestantissimum quidem ingenium sufficere putavit tot acutis subtilibusque sententiis inveniendis. At Salomonem « multas parabolas » (253 aua Eccle. 12,9), immo « tria millia proverbiorum » (3 Reg. 4,32) condidisse certa testimonia docent, ita ut in nostro libro vix sexta eorum pars nobis sit conservata. Quibus testimoniis omissis alii non minus recte quam facete monuerunt, Salomonem quadraginta annis regnasse ac proin si quadringenta vel quingenta proverbia in libro nostro contenta in singulos regni annos distribuantur, eum integrum mensem singulis sententiis inveniendis tribuere potuisse; cui negotio ingenium parum praestans par dicendum sit. Ceterum « sapientior erat cunctis hominibus » et propter sapientiam suam non tantum « nominatus in universis gentibus per circuiium », sed longinquis quoque in terris tam celeber, ut regina Saba veniret tentare eum in aenigmatis (3 Reg. 4,31; 10,1).
€.) « A priore, inquiunt De Wette Schrader, verisimillimum est Salomoni, utpote poetae didactico celeberrimo, multa aliena carmina immerito esse. attributa, sicut Davidi carmina lyrica multa erronee sunt attributa. Magna quoque Proverbiorum multitudo et varietas satis docet ea integro potius populo, quam uni viro deberi; multa ex illis desumta sunt ex vita privata et rustica, quae Salomoni nec cognita erat nec eius attentionem attrahere potuit (cfr 12,40 sq.; 13,23; 44,4; 24,27. 30-34; 27,93 sqq.; 13,7. 11; 14,4; 15,15-17; 16,8. 26; 17,1 sq. ; 18,9. 22 etc.). Prima novem capita quum ob docendi praecipiendique rationem tum ob severam suam de servanda castitate doctrinam paedagogum magis produnt vel prophetam vel sacerdotem, quam regem talem, qualis fuit Salomon. Capita 25. - 99. autem non nisi tribus saeculis post eius mortem collecta sunt; quo tempore sententiae alienae facillime ei attribui potuerunt » *. — Ultimae obiectioni iam dudum rectissime est responsum, tribus post Salomonis mortem saeculis viros Ezechiae multo melius scire potuisse, quaenam sententiae Salomonem auctorem habeant, quam nos post viginti octo saecula discernere possumus, quae ei non debeantur?. Neque enim magna « scientia diplomatico-critica » viri Ezechiae indiguerunt, ut collectionem suam concinnarent. Quamvis enim quibus fontibus sint usi prorsus ignoremus, illud tamen constat, eos non ex traditione orali sed ex libris scriptis sententias istas collegisse; id enim docet phrasis, qua laborem suum describunt?. — Cur vero priora novem capita, quae integra sapientiam commendant, regem illum dedecent, qui a Deo quidquid vellet petere iussus solam sapientiam et intelligentiam petiit, cuique Deus « dedit sapientiam et prudentiam multam nimis, quasi arenam , quae est in litore maris » (3Reg. 5-9; 2 Paral. 1,1- 40)? Porro quid obstat, quominus Salomonem aut antequam adamare coepisset mulieres alienigenas, aut si mavis postquam pericula, quae consortium pravarum mulierum affert, versus vitae finem propria experientia didicisset, « severam de castitate servanda doctrinam » tradidisse dicamus? Neque exordii doctrina de castitate differt ab illa, quae in reliquis capitibus proponitur (cfr 41,22; 18,22; 22,11. 14; 27,98. 33 etc.), neque mirum est, quod in sequentibus capitibus castitas rarius commendetur, quoniam in prioribus impudicitia, utpote praecipuum sapientiae obstaculum, satis superque erat condemnata '?, — Proverbia autem, quae vitam quotidianam et rusticam attingunt , legenda dumtaxat sunt, ut mireris, quod aliquis dubitaverit, an a Salomone conscribi potuerint. Num virum, qui disserebat « super lignis acedro, quae est in Libano, usque ad hyssopum, quae egreditur de pariete, et de iumentis et volucribus et reptilibus et piscibus » , agriculturam et res rusticas ita ignorasse dicemus, ut ex illis comparationem desumere non potuerit? — Illa demum, quae de « magna Proverbiorum multitudine et varietate » obiiciuntur, similia sunt eis, quae supra iam refutavimus; atque argumentum a priore eo infirmius est, quo infirmiore supposito nititur; Psalmorum enim inscriptionibus, quarum authentiam consensus textus primigenii et versionum antiquarum testatur, fidem esse adhibendam supra demonstravimus (184 p. 84 sqq.).
lomonicam sententiarum originem deducatur, non intelligimus. Eiusdem enim sententiae, quae iisdem prorsus vocabulis exprimitur, repetitionem, sive in eadem parte sive in diversa inveniatur, aut collectoribus aut librariis adscribendam esse nec ullo modo salomonicae eius origini obstare in aperto est. Similes autem sententiae, sive similitudo sit in vocabulis, quae tamen alium sensum exprimunt, sive in idea ipsa sit, quae tamen aliis vocabulis exprimitur, sive in utroque ita sit, ut similis idea similibus vocabulis reddatur, cur eidem auctori Salomoni adscribi nequeunt? Namque si veritatem quandam inculcandam esse censuit, illam haud dubie modo iisdem modo similibus verbis repetiit; nec mirum est, quod idea aliqua mox elegantiore et acutiore, mox minus eleganti et minus acuto modo sit expressa. Si pro suo quisque animo et pro sua sapientia de libri alicuius vel sententiae authentia ita iudicare velit, ut omnia ea respuat, quae minus placent, eaque sola genuina censeat, quae placent, actum iam est de omnibus libris non tantum sacris sed etiam profanis. Eandem regulam criticam secuti ante aliquot lustra nonnulli philologi carmina poetarum graecorum et latinorum pro suo quisque iudicio sibi concinnaverunt integris versibus aut strophis aut canticis, utpote non satis elegantibus, eiectis; at quis hodie non ridet de doctis illis viris, qui Homerum, Virgilium. Horatium corrigere conati sunt? Quorum exemplo moniti caveamus, ne eidem, immo longe graviori periculo nos exponamus ; neque enim de poetae qualiscunque, sed de poetae divinitus inspirati opere res agitur. Sed omissa hac consideratione nemo negabit, opinor, iudicia de maiore minoreve alicuius versus elegantia longe pleraque esse incerta ideoque inepta, quibus versus genuinus aut spurius demonstretur.
e.) Haud dissimilis quartae est quinta obiectio, quae prioris partis (10, 1-22,96) sententias ab illis, quae in secunda leguntur (25,1-29,27), tantopere differre asserit, ut utrarumque Salomon auctor esse non possit; priorem enim partem solas fere gnomas, alteram quam plurimas parabolas et similitudines continere. — Sed quid inde? Ad summum sequitur, prioris partis collectorem parabolas, quia eas forte fini suo minus aptas esse censuit, reliquisse; differentia autem haec contra salomonicam utrarumque originem urgeri non potest, nisi prius certis argumentis demonstretur, Salomonem aut solas gnomas aut solas parabolas condidisse.
9. Vocabulum, quo virorum Ezechiae labor exprimitur (Yp*n35) Alez. vertit
Sypágavto, Aq. pevrpav, Hier. transtulerunt; omnes igitur fontem scriptum supposuerunt. Syr. et Chald. habent 1312 (scripserunt), fontem igitur non innuunt. Ceterum Thalmudistis p'Y751 est transcripsit vel ez alia Lingua transtulit.
202, — 2. Salomonicam igitur originem longe maioris partis Proverbiorum tuentur inscriptiones, nec quidquam hucusque allatum est, quo earum auctoritas sit infirmata nedum destructa. lam ad illas particulas transeamus, quae inscriptionibus illis attingi non videntur.
a8.) Sunt qui duo illa capita, quae priorem collectionem sequuntur (22,17 -24,22) Salomoni abiudicent his praesertim argumentis nixi : «.) Particula haec suam habet inscriptionem, qua a praecedentibus Proverbiis salomonicis diserte distinguitur; sententiae enim, quae sequuntur, veróa sapientium appellantur, atque expressio haec similem illam in memoriam revocat, qua in prooemio (1,6) praeter salomonica etiam aliorum virorum sapzenttum verba annuntiantur. f.) Porro inscriptio, quae immediate sequitur « haec quoque sapientibus » (vel potius sapientium ovo»n5 nubi 94,93) satis clare demonstrat alia sa-.
pientium verba praecessisse. y.) Accedit demum styli in hac particula diversitas. Parallelismus enim magis minusve est neglectus, neque sententiae singulae singulis distichis absolvuntur, sed per plures versus decurrunt !.
Quae, etsi veritatis speciem quandam habeant nec omni probandi vi destituantur, rem tamen non evincunt. Nihil quidem obstare concedimus, quominus aliquis Salomonem aliorum quoque sapientium virorum sententias in suam collectionem recepisse suasque hac ratione fecisse dicat; quapropter non admodum refragamur illis, qui prooemium (1,1-7) Salomoni attribuentes in nostra particula velut secundam partem integri operis ibi descripti agnoseunt eaque sententias aliorum a Salomone approbatas contineri censent. Sed ad hane sententiam stabiliendam argumenta allata non sufficiunt. Namque a.) si in priore sticho 22,17 discipulus « audire verba. sapientium » iubetur, in altero magister verba sua explicans « appone, inquit, cor ad doctrinam meam »; verba sapientium igitur (1,6 et 22,17) idem significare aptissime dicuntur, quod verba sapientiae. B.) Alteram inscriptionem (245,93) de aliorum sapientium verbis non esse intelligendam, statim dicemus. y.) Stylum demum atque dicendi modum huius pericopes a proverbiis quidem immediate praecedentibus (10, 1- 22,16) satis differre clarum est, at non minus est clarum inter prima novem capita et inter nostram pericopen tantam intercedere similitudinem, ut eidem auctori deberi sint dicenda; qui igitur prima novem capita Salomoni attribuit, primae inscriptionis auctoritate coactus, is hanc pericopen Salomoni negare non potest. Utraque longioribus carminibus constat (cfr analysin), in utraque auctor discipulum suum frequenter velut fiium suum alloquitur?, a luxuria, commessationibus, peccatorum consortio, levitate in sponsionibus dehortatur?, non tantum proponit, sed inculcat doctrinas ad easque observandas exhortatur* etc. Eodem igitur modo, quo primis novem capitibus monita sua praeparavit, bac pericopa velut peroratione quadam eadem commendasse est dicendus; neque mirum est, quod ex illis quoque, qui introductionem illam Salomoni abiudicant, nonnulli eundem tamen introductionis et perorationis huius auctorem esse statuant 5.
b.) Appendiculam (24,23-34) longe plerique moderni interpretes Salomoni deberi negant ob inscriptionis, quae ei praefigitur, auctoritatem. Verba enim a52r5 n5x-0: interpretantur « etiam Aaec sunt sapientium» verba. Quam interpretationem minus habemus probabilem quum ob antiquorum interpretum consensum , qui omnes (A/ez., Syr., Chald. , Vulg.) verterunt « etiam haec sapientibus » (Alex. Syr. Chald. addunt : dco) sc. iis, qui ad sapientiam aspirant, sunt destinata, tum maxime ob auctoritatem sequentis inscriptionis : « hae quoque parabolae Salomonis » (25,1), quae omnino supponere videtur, eos, qui secundam collectionem priori adiecerunt, proverbia immediate praecedentia Salomoni ipsi auctori attribuisse ac proin eadem ratione, qua Alex., Syr., Chald., Vulg., verba illa esse interpretatos. In tota autem illa particula nihil legitur, quod a Salomone dici non potuit, quare nulla est ratio, cur a tradita interpretatione recedamus.
c.) Difficilior est quaestio de trium ultimarum appendicum (30,1- 31,31) origine, quarum duae priores suis inscriptionibus sunt insignitae. — Quomodo prima (30,1) esset explicanda, antiqui interpretes iam ignoraverunt atque de eius sensu disputant moderni. Accuratiore explicatione interpreti relicta interpretationem praeferimus illam, quae sola priora verba wen npr"12 nas 021 (Verba Aguris, fili Iake , Massaensis) pro inscriptione habet, reliqua autem initium verborum Aguris esse censet (« E/fatum viri : Laboravi, Deus; laboravi, Deus, et evanuit » etc)*. Qua interpretatione tamen integra difficultas non est soluta; num enim nomina Agur et Jake sint propria virorum incognitorum, an symbolica, quibus Salomon se ipse designaverit, quaeritur. Antiqui rabbini eosque secutus S. Hieronymus ea pro symbolicis habent ; Syrus et Chald. hebraica nomina retinent de eorum significatione nihil addentes; Alexandrinus, quem haec capita transposuisse diximus (199. p. 139), nullam inscriptionem agnoscit, sed alio modo vocabula separans totum versum in sententiam vertit. Hinc etiam a SS. Patribus dif- . ficultatis solutionem frustra quaesiveris ; antiquiores autem interpretes multi et tantum non omnes moderni, licet Proverbiorum libri auctorem Salomonem esse teneant, nomina illa censent esse propria et ultima duo capita aliis scriptoribus inspiratis attribuunt?, idque ut videtur recte. « Nam, inquit Baynzus, quum nomen viri et nomen patris [immo etiam nomen patriae] ponantur, Scripturam nobis hominem aliquem insinuare voluisse credendum est, ut omittam vehementer duram esse metaphoram vocari Salomonem filium Vomentis ». Quisnam vero ille Agur fuerit et quodnam regnum Massa intelligatur, prorsus ignoramus; inutile autem est coniecturis indulgere, quae ne probabilibus quidem argumentis nituntur.
Altera appendix (31,1-9) inscriptione hebraica adscribitur Lemue&t regi Massaensi, cuius etiam nudum nomen nobis est traditum. Num eidem carmen alphabeticum de muere forti (31,10-31) debeatur, non liquet; nihil obstare arbitramur, quominus Salomonem eius auctorem esse dicamus.
203. — Sequitur altera quaestio de Proverbiorum collectione. Salomonem enim, quamquam duobus ultimis capitibus exceptis omnium, quae in libro leguntur, auctor iure asseri videtur, integro operi hodiernam eius formam non dedisse, luce clarius ex inscriptione 295,1 apparet, quae varias collectiones esse admittendas docet. De earum autem numero et aetate magnus est interpretum dissensus; quoniam vero quaestio haec ad librum intelligendum parum confert, eam paucis absolvemus illa sola proposita sententia, quae magis nobis probatur !.
Tres igitur statuimus collectiones, atque primam quidem maiore libri parte (1,1-24,22j constare ipsique Salomoni auctori et collector deberi arbitramur. Absolutum enim et perfectum opus capita illa constituunt, cuius ea est unitas argumenti et doctrinae, is internus omnium partium nexus, ut si solum ad nos pervenisset, nemo prudens, opinor, illud in varias partes discerpere esset conatus. Etenim prooemium (1,1-6) non sola prima novem capita, sed maxime proverbia ipsa spectat, quae longa serie 10,1 -92,16 proponuntur. Illa autem, quae 22,17-25,22 sequuntur, tantum habent cum primis novem capitibus affinitatem et similitudinem (202), ut aptissimum constituant epilogum operis, cuius illa sunt prologus et introductio. In prologo isto auctor proponendorum Proverbiorum utilitatem veritatemque commendat, eaque ducalia (2v131) i. e. ducibus digna appellat, in epilogo propositorum utilitatem veritatemque asserit eaque velut principalia (noz) i. e. principibus digna celebrat?. Sicut in prologi initio (1,10-19) discipulum suum auctor a peccatorum societate deterret, quia in perniciem ruant, ita in epilogi fine (21.19-22) ab eadem societate ob eandem rationem eum absterret, ut ibidem terminetur oratio, unde exorsa est. Quod autem praeclara illa Proverbiorum collectio nec prologo nec epilogo, quibus commendetur, carere potuerit, id facile omnes concedent. Nec quisquam mirabitur, quod integrum istud opus Salomoni attribuere non dubitemus, siquidem recentioris aetatis ne minimum quidem vestigium reperitur; atque sane decuit sapientissimum illum regem, quem tria millia parabolarum condidisse testantur sacrae literae, ipsum quoque ex tanto numero illa eligere, quae docendis subditis suis utiliora habuit, illaque Prologo et epilogo de sapientiae verae laudibus munire.
Aliqui SS. Patres cum S. Cyrillo Ier. e& S. Hieronymo? Sülomó: nem senem, quum post lapsum resipuisset et poenitentiam egisset, Proverbiorum librum collegisse et Ecclesiasten composuisse putarunt ea praesertim ratione commoti, quod in suis editionibus legerent : « novissime ego egi poenitentiam » (94,32); at infirmum est argumentum, siquidem eo in loco (quem longe alium exhibent Heór., Vulg., Syr., Chald.) auctor « loquitur in persona hominis, qui conspecto hominis pigri agro urlicis repleto, eo exemplo se ad laborem strenue capessendum exhortatur » *. Quominus vero Salomonem senem et poenitentem nostram hane collectionem edidisse dieamus, illud quam maxime prohibet , quod inter tot de omnibus fere virtutibus praecepta ne unum quidem inveniatur, quod idololatriam condemnat; atqui vix eredi potest, Salomonem sui ipsius experientia pericula idololatriae edoctum subditos, quos exemplo suo a Legis observantia abduxerat, praeceptis suis ad unius Dei cultum reducere neglexisse. Illo igitur tempore, quo insigni sapientiae dono praeditus totus in Dei cultu promovendo erat occupatus, eum hanc Parabolarum collectionem edidisse rectius dicemus.
Cornelius a Lapide
A Vow to the Virgin Mother of God, Parent of Eternal Wisdom
Thy work, O Virgin, I offer to thee, or rather return to thee. For thou hast been the inspirer and suggestress of all my labors, but especially of this one. For Solomon sings of thee everywhere throughout this work, and he prefigured thee and thy Son: for he is more than Solomon here, the peaceful king, and our peace. To both of them he adorned this fourfold and Cherubic chariot of his wisdom. For whom else does he depict in living colors, except thee and thy Jesus? when in Proverbs viii, he thunders with a heavenly voice: The Lord possessed me in the beginning of his ways, before he made any thing from the beginning. I was set up from eternity, and of old before the earth was made: the depths were not yet, and I was already conceived: the fountains of waters had not yet broken out: the mountains with their huge bulk had not yet been established: before all the hills I was brought forth, etc. I was with him forming all things, and was delighted every day, playing before him at all times, playing in the world: and my delights were to be with the children of men.
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But whose riddle is that in chapter xxx, verse 18: There are three things that are hard to me, and the fourth I am utterly ignorant of: the way of an eagle in the air, the way of a serpent upon the earth, the way of a ship in the midst of the sea, and the way of a man in youth; in Hebrew, baalma, that is in a virgin? And that in chapter xxxi: Who shall find a valiant woman? far and from the uttermost coasts is the price of her.
But what else are the Canticles of Solomon than the epithalamium of the Word with human nature, which thou, O Virgin, didst give to him? For who communicated human flesh to the Word, except thou, Mother of God? who was the instrument, mediatrix and cause of that Incarnation, except thou, blessed Mother of God? Nay, this epithalamium is also thine, of that marriage by which God the Father chose thee as his spouse, and the Holy Spirit espoused thee to himself, that from thee might be born the Holy One, who would be called and truly be the Son of God. But to whom do these fiery and heavenly Canticles, loves and ardors befit, except to thee, who full of God, full of the Word, didst embody charity itself, didst carry it in thy womb for nine months, and didst bring it forth for the salvation of men?
"All rivers," saith Solomon (Ecclesiastes i, 7), "run into the sea, and yet the sea doth not overflow: unto the place from whence the rivers come, thither they return again to flow." Thou art the sea of wisdom and grace, O Mary our mother: to thee therefore let the rivers of wisdom, which thou hast poured out upon us, return, that they may flow again. Thou didst teach that great Gregory, the wonderworker of miracles, the Moses of his age, wisdom, lest he should fall into the errors of Origen his master, when thou didst assign to him St. John, thy son given to thee by Christ on the cross, as his teacher, who delivered to him the Symbol of orthodox faith and wisdom. Thou didst give that same St. John to John of Antioch as his master, who placed in his hands a book of Holy Scripture, and by this very thing made him a great interpreter of the same, as well as Chrysostom, that is, the golden-mouthed herald of the Gospel, and confirmed him therein. Thou didst inspire Albert the Great, when he sought Philosophy, who therefore became the prodigy and portent of the philosophers of his age. Thou didst instill into Rupert, Abbot of Tuitium, such knowledge of divine letters, that at that time no one equal or like to him could be found in the world.
Finally, as many as became wise, as many as became holy, as many as became renowned, became so through thee: "Because God placed in Mary the fullness of all good, so that if there is any hope in us, if there is any grace, if there is any salvation, we should know that it flows from her, who ascends abounding in delights. Take away this solar body which illuminates the world, where is the day? Take away Mary this star of the sea, what but darkness enveloping and the shadow of death remains? Therefore with all the marrow of our hearts, with all the affections of our breast, and with all our vows let us venerate this Mary: because such is the will of him who wished to have all of us through Mary," saith the honey-flowing Bernard, to whom likewise thou, O Virgin, didst instill these honeys of his with thy milky rain. Whence he also adds: "The Fountain of Wisdom, the Word of the Father on High, this Word through thee shall become flesh," and it has already become: so that through thee and the flesh assumed from thee, he might communicate to us his wisdom, and might utter forth the mysteries of divinity hidden from the constitution of the world in the bosom of the Father."
Nearly six hundred years before, foreseeing the same thing by the revelation of the Spirit of God, Jeremiah, chapter xxxi, exulting exclaimed: "God hath created a new thing upon the earth: A woman shall compass a man." And much earlier Isaiah, chapter vii, 14: "Behold," saith he, "a virgin shall conceive, and bear a son, and his name shall be called Emmanuel." But who is this? he explains in chapter ix, 6: "His name shall be called Wonderful, Counsellor, God, the Mighty, the Father of the world to come, the Prince of Peace," that is the Word an infant, a wise child, God nursing.
You therefore, O Mother of God, are the throne of Solomon, mother of the Creator, mother most wonderful. You are a garden enclosed, a fountain sealed, a well of living waters. You by an unheard-of miracle of all ages, are at once the daughter, spouse, and mother of God eternal. You are the paradise of delights, the tree of life, mother of the living. You are the fountain of light, the gate of heaven; mother of fair love, of knowledge and of holy hope. You are the ark of the covenant, the temple of the Lord, the sanctuary of the Holy Spirit. You are the seat of wisdom, the morning star, the woman clothed with the sun. You are the glory of Jerusalem, the joy of Israel, you are the honor of our people.
Teach us in these Proverbs of your Solomon to recognize and cultivate every virtue: in Ecclesiastes, to contemplate and despise the vanity of vanities of the world: in the Canticles, to be united and joined to God alone as spouse. Receive therefore, O wise and blessed Virgin, these commentaries of mine, or rather yours, on the threefold wisdom of the Wise Man, that by the same channel wisdom may return to the giver of wisdom, from whom it flowed forth. Offer them with your most pure hands to your beloved Jesus, hands which are the whitest lilies; nor will the lover of lilies complain that he has not found among lilies what he has found among the lily-bearing hands of his virgin mother. I beseech you, obtain from him for all who read these works light and grace, that from them they may learn true wisdom and peace, by which they may know Jesus and Mary, the fountains of wisdom and peace, so that through them they may be directed in the right path, may strive and arrive at the essential and uncreated Wisdom and peace, which is the Holy Trinity itself, threefold happiness, blessed ETERNITY. Amen.
Commentary on the Proverbs of Solomon: Argument
From Sirach, in an order fitting both to the subject matter and to the discipline, I pass to Solomon, that is, from a stream to a fountain, from a spark to a fire, from a ray to the sun. For both treat the same subject of moral wisdom concerning morals and virtues: but Solomon, as he was prior, so he was far wiser than Sirach and all other mortals, and thus the master and prince of all the wise. Wherefore I shall set forth here no prolegomena, or very few: for what I prefixed to Sirach serves also for Solomon. I therefore proceed to the work, because it is a vast undertaking, and time is short, namely a great sea to be ploughed; if first in three words I indicate the argument of the book, its division, method, title, author, use, scope, parallels and commentators.
Three Names of Solomon and Three Books
St. Jerome notes that the Author was distinguished by three names: for he was called first, Solomon, that is, peaceful; secondly, Cohelet, that is, Ecclesiastes; thirdly, Jedidiah, that is, beloved of the Lord; and according to these three names of his, he likewise published three volumes, namely Proverbs, in which he instructs beginners almost entirely in the study of wisdom and virtue; Ecclesiastes, in which he instructs those making progress; and the Song of Songs, in which he forms the perfect. The same thing is handed down by the blessed Gregory of Nyssa, homily 1 on the Canticles.
Hear St. Jerome himself, in his letter to Paulinus on all the books of Holy Scripture: Solomon the peaceful, and beloved of the Lord, corrects morals, teaches nature, joins the Church and Christ, and sings the sweet epithalamium of holy nuptials. More fully indeed at the beginning of the Commentary on Ecclesiastes: The Scriptures most clearly teach that Solomon was called by three names: Peaceful, that is שלמה Solomon; and ידידיה Jedidiah, that is, beloved of the Lord; and what is now called קהלת Cohelet, that is Ecclesiastes: Ἐκκλησιαστής moreover in the Greek language is called he who gathers together an assembly, that is the church: whom we can call a preacher, because he speaks to the people, and his discourse is not directed specially to one, but to all generally. Moreover, he was called peaceful and beloved of the Lord, from the fact that there was peace in his kingdom, and the Lord loved him.
And soon after: He therefore according to the number of his names published three volumes, Proverbs, Ecclesiastes and the Song of Songs. In Proverbs teaching a little child, and as it were instructing him through sentences concerning duties: whence also the discourse is frequently repeated to his son. In Ecclesiastes indeed instructing a man of mature age: lest he think anything in the affairs of the world to be perpetual, but all things which we see are fleeting and brief. Finally, a man now perfected, and having trampled upon the world, he joins in the embraces of the spouse in the Song of Songs. For unless we first abandon vices, and renouncing the pomps of the world, prepare ourselves ready for the coming of Christ, we cannot say: Let him kiss me with the kiss of his mouth. The followers of philosophers are not far from this order of doctrines, in that they first teach Ethics, then interpret Physics; and those whom they perceive to have made progress in these, they lead even to Theology.
St. Jerome adds that this signifies Solomon by the different titles which he prefixed to himself at the beginning of his books. "For in Proverbs it is noted: The Proverbs of Solomon, son of David, king of Israel. But in Ecclesiastes: The words of Ecclesiastes, son of David, king of Jerusalem; for it is superfluous here to say Israel, which is found wrongly in the Greek and Latin codices. But in the Song of Songs, neither son of David, nor king of Israel or Jerusalem is prescribed, but only the Song of Songs of Solomon: for just as Proverbs is a kind of rudimentary instruction, pertaining to the twelve tribes and to all Israel; and just as contempt of the world befits only metropolitans, that is, the inhabitants of Jerusalem: so the Song of Songs properly makes mention of those who desire only heavenly things. To the beginners and the advancing, both paternal dignity and the authority of his own kingdom are indicated by merit: but to the perfect, where the disciple is not instructed by fear, but the son by love, his own name suffices, and he is an equal master, and knows not how to be a king."
Finally he adds an allegory concerning Christ: Moreover, he says, according to spiritual understanding, the peaceful one, and the beloved of God the Father, and our Ecclesiastes is Christ, who, the middle wall having been destroyed, and enmities in the flesh having been abolished, made both one, saying: Peace I leave with you, my peace I give unto you. Concerning whom the Father says to the disciples: This is, he says, my beloved Son, in whom I am well pleased, hear ye him; who is the head of all the Church: speaking not at all to the Synagogue of the Jews, but to the multitude of the Gentiles, king of Jerusalem, built up with living stones. In a similar manner Paphnutius the Abbot, in Cassian, Conference III, chapter vi, accommodates these three books of Solomon gradually to a threefold renunciation.
St. Jerome passes over the book of Wisdom, because he doubted concerning its author and authority, namely whether it is canonical Scripture; concerning which matter it must therefore be treated more carefully in its proper place.
Canonicity and Prophetic Character
Moreover that these three books already cited are Solomon's, dictated to him by the Holy Spirit, and consequently that they contain divine truth and possess the canonical authority of Holy Scripture, is admitted among all both Jews and Greeks and Latin orthodox, and even among the heterodox and heretics. St. Basil, Olympiodorus and others agree with St. Jerome. Hear St. Basil at the beginning of Proverbs: First, he says, the book of Proverbs is a certain instruction of morals, and also a correction of the perturbations of the soul; finally a doctrine of life in general, containing frequent and brief precepts of those things which are to be done. But Ecclesiastes touches upon natural philosophy, and shows us plainly in this life the vanity of things, so that man ought not to be vigilant in those things which quickly pass away, nor likewise to place the cares of his soul in vain things. The Song of Songs demonstrates the mode of perfection of the soul: for they contain the harmony of the bridegroom and bride, that is, the familiarity of the soul with God the Word. St. Basil teaches in the same place that Solomon in Proverbs discourses exactly concerning individual virtues, with none omitted; and therefore he delivers not only Ethics properly so called, but also Economics and Politics, which are the three parts and species of Ethics taken generically. For this Solomon instructs not only the private individual, in what manner he ought to govern and direct himself, but also the father of a family, in what manner he ought to govern and direct his family, and the prince, in what manner he ought to govern and direct the commonwealth. For certain virtues befit the private individual, others the father of a family, others the prince.
There was one Theodore of Mopsuestia, Bishop (who at first was a cultivator and colleague of the solitary and monastic life with St. Chrysostom, but afterwards fell into the mire of luxury, from which St. Chrysostom strove in vain to extract him, in his epistle to Theodore the fallen: for this was Mopsuestia, as Baronius in the year of Christ 428, and others relate; and this is clear from Hesychius of Jerusalem in the Fifth Synod, act. 5. Whence he afterwards fell further into various heresies, and became the master of Nestorius. Wherefore, since he gave himself over to a more licentious life, he could not bear these grave sentences and corrections of Solomon, especially concerning luxury, which he inserts in chapter vi, vii, and afterwards frequently; who dared to say that Solomon, when he wrote Proverbs and Ecclesiastes, did not receive the grace of prophecy, but dictated them only by human prudence, as is related and condemned in the Fifth Synod of Constantinople, act. 4. From which condemnation you may infer that Solomon truly, when he wrote these things, received the grace of prophecy, and was a Prophet; and this will be clear in chapter xxx, verse 1.
Moreover some Hebrews and Talmudists think that Proverbs were spoken by Solomon orally, and were celebrated and worn smooth by the mouth of the people, and finally were written down by Isaiah after two hundred years, and handed down to posterity: concerning which matter what is to be thought, I shall say in chapter xxv, verse 1.
Furthermore, Lyra, Vatablus and certain others hold that these sayings were spoken and dictated by Solomon, but in a varied and promiscuous order; wherefore they were gathered together by some other person into this one series and order, in which they now exist in this book. However, the contrary is more true, namely that these aphorisms in this order, in which they now exist, were written by Solomon himself. For the connection of things and sayings among themselves, and as it were a concatenation of them, seems to require this, at least from the beginning of the book up to chapter x. For after chapter x that nexus and order is not discerned: whence it is clear that some of them were not from Solomon, but were brought here by posterity and arranged in their own order. This is evident from the title of chapter xxv and following, where it is said: These also are parables of Solomon, which the men of Hezekiah king of Juda translated (Vatablus, brought hither). Where the "also" suggests that other sayings of Solomon, which precede chapter xxv, were not collected by Solomon, but equally by others, and arranged in their own order. But rather refer the "also" to the parables themselves, not to their order, as if to say: Up to this point were parables of Solomon; those which follow are his; but not translated and arranged by Solomon himself, but by the men of Hezekiah in that order which you see.
The same is clearly evident from chapter xxiv according to the edition of the Septuagint corrected by the Romans. For there the order is very different from that which is in the Vulgate Latin interpreter. For at the beginning of the chapter are placed those things which the Vulgate has in the same chapter xxiv up to verse 23, as the Scholiast also noted there; then certain sayings are added, which do not exist in the Vulgate. After these are subjoined those things which exist in the Vulgate in chapter xxx, and the beginning of chapter xxxi up to verse 10: Who shall find a valiant woman? Then in chapter xxv are had the same things which in the Vulgate are read in the same chapter up to the end of the book. Again, "Who shall find a valiant woman?" some Greek codices place in chapter xxiv, others in xxxi. Although the Greek Complutensian, Vatablus and others agree with the Vulgate interpreter in order throughout, and indeed the Hebrew original text itself.
Division and Partition of the Book
There are two primary parts of this book: the former from chapter I to chapter IX contains exhortation to wisdom. For Solomon exhorts all to it by proposing its dignity, nature and all its causes, namely material, formal, efficient and final, and its effects, or the great fruits and advantages which wisdom bestows with a full hand upon those who study it.
The latter from chapter IX to the end of the book contains the very dogmas and precepts of wisdom: for in chapter IX wisdom institutes a sacrifice, and thence a sacred feast, which is rightly called the banquet of wisdom; and soon introduces Solomon, the wisest, as it were presiding in this banquet and as master of ceremonies, discoursing the dogmas of wisdom through various, grave, acute and elegant aphorisms, and in the manner of a banquet announcing them to all men invited to this banquet. Whence Plato imitated this banquet of wisdom and Solomon in his Symposium, Plutarch in his Symposium, where he introduces the seven wise men of Greece conversing wisely at table, Athenaeus in his Banquets of the Wise, and others throughout. Wherefore Clement of Alexandria, in book I of the Stromata, asserts that Plato borrowed or purloined much from the Proverbs and Ecclesiastes of Solomon. I shall say more about this banquet in chapter IX.
Moreover this latter part can be subdivided into two or three parts. For the first part of it is from chapter IX to xxv, where he speaks intermittently, and Solomon puts forth his proverbs as it were oracles. The second is from chapter xxv to xxx, where are placed the parables of Solomon gathered together and arranged by the men of Hezekiah king of Juda, as is said in chapter xxv, 1. The third, from chapter xxx to the end, comprises the riddles and sayings of "the Gatherer, son of the Vomiter," that is, as it is in Hebrew, the aphorisms of Agur son of Jakeh, and of King Lemuel. Wherefore our Salazar holds that Solomon in this banquet of wisdom introduces three interlocutors, namely Solomon himself, Agur and Lemuel, and therefore in the Septuagint version the words of Agur and Lemuel are placed immediately after chapter xxiv, as if these were to speak, and Solomon gives them their turns to speak: which being finished, he himself resumes his own and continues his discourse to the end of the book; concerning which I shall discourse in their proper places. Thus Solomon imitated Plato, Plutarch, Athenaeus and others in their convivial Dialogues, introducing Socrates, Protagoras, Alcibiades, Homer and other wise men as it were interlocutors.
But truly all things which are contained in this book, even the words of Lemuel, chapter xxxi, are of Solomon himself, all agree; although Solomon there, as also elsewhere from time to time, introduces his mother speaking and teaching him as a boy. Concerning chapter xxx alone it might be questioned whether it is Agur's or Solomon's. Nor is Agur introduced there as an interlocutor as it were in a dialogue, but as a celebrated teacher of wisdom of that age through riddles. Finally, in the person of Agur Solomon himself speaks, as I shall show in chapter xxx.
Hence it follows that in these proverbial maxims it is vain to seek order and connection among them, since often no such thing can be found and assigned. For although he sometimes heaps together two or three sentences on the same subject and on the same virtue, yet in general there is no thread of continuous series.
Title and Inscription of the Book
Moreover Solomon wrote the Proverbs in an ethical and persuasive style, not a prophetic one. Whence St. Cyril, book VII Against Julian, asserts that Solomon is not called a Prophet by Christians; hence also the Proverbs were formerly chanted in the synagogue in a voice composed for persuasion. Hear Zamora, book I of the Grammar, chapter IV: The Pentateuch, he says, and the historical books were chanted in a plain and gentle manner; the Prophetic books in a severe and satirical manner; the Psalter in a contemplative and grave manner; the Proverbs in a good and advisory manner; the Song of Songs in a lively and joyful manner; but Ecclesiastes in a severe manner; yet to understand this, experience of the living voice of those people would be necessary. Solomon, however, mixes in some true prophecies here, as will appear in chapter xxx, verse 1 and following; indeed the Song of Songs is a continuous prophecy concerning Christ and the Church, chapter I, verse 1. Wherefore Solomon is called, and truly was, a Prophet, although inferior to his father David. Hence St. Gregory Thaumaturgus in Ecclesiastes, chapter 1, verse 1: Solomon, he says, son of David and of a Prophet, likewise the most illustrious of all mortals, and the wisest Prophet. And St. Augustine, book XVII of the City of God, chapter xx: In the Proverbs, he says, Ecclesiastes and the Song of Songs, Solomon is found to have prophesied concerning Christ and the Church. The same in Psalm cxxvi, he asserts that through Solomon salutary admonitions and divine Sacraments were wrought by the Holy Spirit. Nor the Neocaesarean alone, but also Hilarius, canon 5 in Matthew, calls him a great Prophet, and deservedly dear to God as beloved of wisdom; likewise also Ambrose, book On Solomon, or in the fragment of the commentary on chapter xxx of the Proverbs, honors Solomon not only with the common appellation of other Prophets, but with an excellence before the rest: Before the advent, he says, of Christ, many Prophets, having conceived the Holy Spirit, announced future things, among whom Solomon is also numbered in his place and order according to the times; but among others there is some distance between him and them, and therefore the others spoke by the Spirit alone; but Solomon spoke by the Spirit and with wisdom joined to it. Isidore also, book On the Life and Death of the Saints, chapter xxxiv: Solomon, he says, revealed the Sacraments of the Church. With the same title of honor Prosper adorns Solomon, part II of On Prediction, chapter xxvii, and Rupert, prologue to the book of Psalms, chapter I. St. Antony also in the History calls him a Prophet throughout. Finally Francis George, volume V of Problems, which is on the doctrine of the seven Sages, section 1, problem 2, asserts, "that Solomon was anointed by Nathan the prophet for this reason, that it might be signified that he would have the chrism of the prophetic spirit, by which he would predict some future things, and reveal many hidden things although enigmatically; for any of which the prophetic spirit is required."
This book is inscribed in Hebrew משלי misle, in Greek by the Septuagint παροιμίαι, in Latin Proverbs, or Parables of Solomon, because it contains grave sentences, and as it were ethical axioms of such authority, truth and certainty, that they cannot be contradicted, as St. Athanasius says in the Synopsis of Holy Scripture, chapter xiv, which instruct and direct a man in any case or occurrence to act wisely, and to establish his life prudently. Wherefore among them, some are proverbs or adages, some are parables or comparisons and similitudes, some are apophthegms, some are strophes and enigmas, concerning which I shall say more in chapter I, verse 1. Besides, some sentences are ethical, some economical, some political, some finally theological. Moreover some are didactic and doctrinal, some consolatory, others practical and exhortatory. Hear St. Basil at the beginning of the Proverbs: "The name of Proverbs, he says, is composed from what is commonly said among external peoples, from those things which are mostly said in the streets. For Oἴμος among them means way. Whence a paræmia is defined as a word according to the way, worn smooth by the use of many, and which can be transferred from a few to many similar things. But among us a proverb is a useful discourse, expressed under a fitting shadow and figure, containing much both of use and gravity, and also containing in its depths much of lofty meaning. From which the Lord: These things, he says, I have spoken to you in parables. The time comes that I will no longer speak to you in parables, but will speak to you plainly; as if proverbial discourse does not have an open and free manner of speaking, but narrates the mind and meaning under some covering, and enigma, and other words."
Hence in the Arabic Bibles this book is given the title: Proverbs of Solomon the Wise, that is his discourses, who reigned over the children of Israel. But in the Syriac: The Book of the Proverbs of Solomon, son of David, king of Israel.
The Nature of Proverbial Sentences
But truly it must be carefully noted here that these proverbial sentences are not true in the sense that they always happen thus: for they signify not what always, but what generally happens, or what ought to be done; sometimes also they note merely the outcome, though rare: for they signify what from such or such a good or evil deed may follow, and may be hoped for or feared, whatever sometimes happens, as: Divination is in the lips of the king, his mouth shall not err in judgment, Proverbs xvi, 10. Similar are cap. x, vers. 22; cap. xviii, vers. 12. I have shown this same thing in many places from the broad canon 7 in Ecclesiasticus.
Versions: The Vulgate, the Septuagint, and Others
Moreover to the Latin Vulgate version I shall add the version of the Septuagint, Aquila, Symmachus, Theodotion, the Chaldean, the Syriac, the Arabic and others. Where it should be noted that the Septuagint here, as often elsewhere, differs from the Hebrew and the Latin Vulgate, because, as St. Augustine shrewdly observes, lib. II On the Harmony of the Gospels, cap. lxvi, the Septuagint, moved by the Spirit of God, are often not merely interpreters, but also paraphrasers. It is added that the Septuagint read certain things otherwise in the Hebrew than ours, especially when the letters are similar: for then easily one is substituted for another, and hence scribes and codices vary. Thus for the letter ד they sometimes in their codices had and read the letter ר; for כ they read ב, as I shall show in their places. Finally, into the version of the Septuagint over so many centuries' interval many errors could creep in, and in fact not a few did creep in.
Author: Solomon, Son of David
Finally the author of the book is Solomon, son of David, king of Israel; who excelled in Ethics, as much as in all wisdom and knowledge; and was by the gift of God and the judgment of all mortals the wisest. For he spoke three thousand parables, and five thousand songs, some of which, and those the better ones, are inserted into this book, III Kings IV, 32. Wherefore Solomon, as much by age and antiquity as by wisdom, far surpassed the seven wise men of Greece and all others: for Solomon began to reign in the year 2929 from the creation of the world, in the year 1272 from the flood, in the year 980 from the birth of Abraham, in the year 473 from the exodus of the Hebrews from Egypt, in the year 144 after the capture of Troy, in the year 239 before the Olympiads, in the year 262 before Rome was founded, in the year 482 before the monarchy of the Persians, or before Cyrus, under whom the seven wise men of Greece flourished, in the year 679 before Alexander the Great, under whom Socrates, Plato and Aristotle flourished, in the year 1013 before the nativity of Christ. See the chronological table which I prefixed to the Pentateuch. At the same time Hirom the king reigned in Tyre, Vaphres in Egypt, whose daughter Solomon took as wife, as testified by Eupolemus and Eusebius, lib. IX Preparation for the Gospel. Among the Lacedaemonians the king was Stratis, among the Corinthians Ion, among the Athenians Archippus, among the Latins Alba Sylvius son of Aeneas Sylvius; in Asia the Amazons held dominion, in Ethiopia Queen Saba. At the same time Homer and Hesiod flourished, as testified by Eusebius. Whence also Cyril, book VII Against Julian, makes Homer a contemporary of Solomon: for Homer was born in the 20th year of Solomon's reign, and lived 104 years, as our Salianus proves in many places, tom. III and IV Annals. Wherefore Homer could have heard the wisdom of Solomon, and learned it.
But the wisdom of Solomon was divine, not human, inasmuch as it was given to him not by man, but by God: "I have given thee" (God says to Solomon, III Kings III, 12) "a wise and understanding heart, so that there hath been none like thee before thee, nor shall there be after thee." And cap. iv, vers. 29: "God also gave to Solomon wisdom and understanding exceeding much, and largeness of heart as the sand that is on the sea shore. And the wisdom of Solomon surpassed the wisdom of all the Orientals and of the Egyptians, and he was wiser than all men, wiser than Ethan the Ezrahite, and Heman, and Chalchol, and Dorda, the sons of Mahol; and he was renowned in all nations round about. And Solomon spoke also three thousand parables, and his songs were five thousand."
Moreover Origen, in the prologue to the Song of Songs: The Proverbs of Solomon, he says, contain in concise and brief sentences vast and perfect meanings. Indeed Solomon himself, Wisdom viii, 2: This (wisdom), he says, I loved and sought from my youth, and I sought to take her for my spouse, and I became a lover of her beauty. He glorifies her nobility, having fellowship with God (in Greek, her intercourse with God); and the Lord of all loved her. She is the teacher (in Greek μύστις, that is mystis, an initiatrix, a priestess; for just as a priest treats divine things with dignity, so also the wise man through wisdom duly worships God, and treats holy things holily) of the discipline of God, and the chooser (in Greek a follower; others, a discoverer; others, a weigher) of his works. See what follows. For this reason Remigius on that passage Colossians II, 9: In him dwelleth all the fulness of the Godhead bodily: For he dwelt, he says, in Solomon through wisdom, in Daniel through chastity, in the Prophets through holiness, in Moses through meekness, but in Christ through all virtue and innocence.
Thus Trismegistus to his son Tatius concerning heroes and princes says that those who have obtained mind from God are held to be immortal, comprehending all things by intelligence, according to what I said a little before from Scripture, that Solomon had breadth of heart like the sand which is on the shore of the sea, that is, as Vatablus explains, God gave him a most capacious soul, comprehending many things by intelligence, that is to say, He gave him so broad a mind as the broad place occupied by the sand which is beside the sea. Hence Nazianzenus in his poem On Virginity calls Solomon the summit of Wisdom.
Moreover Abulensis in III Kings III, Question XI, prefers Solomon in wisdom to Adam, although Pererius, book III on Genesis, Question III, Valentia, tome I, disputation vii, Question II, point 1, and Pineda, book III On Solomon, chapter XI, number 12, place him after the same.
From what has been said it is clear first that those are deceived who think that Solomon drew some of his doctrines from the Gentile Philosophers and Wise Men; or that he alluded to the rites, sayings and deeds of the Gentiles (whence also they explain him from these): both because Solomon was prior to all, and equally as much wiser, so that he himself was the disciple of none, but the master of all; and because the Hebrews wished to have no communion with the Gentiles, as a holy people, separated from the Gentiles, and consecrated to God alone: wherefore rather the Gentiles drew their learning from Solomon and the Hebrews, than the Hebrews from the Gentiles, as Eusebius teaches throughout his Preparation for the Gospel, St. Augustine in The City of God, Theodoret and others; and finally because the Wisdom of Solomon was divine and infused by God: therefore it far transcends all the sayings and doctrines of the Gentiles. Whence also to compare it with the doctrines, customs and rites of the Gentiles is unworthy and injurious to God; just as it is unworthy and injurious to compare a mistress or lady with a handmaid: for all the sciences of the Gentiles serve the divine Wisdom as handmaids and are in servitude to it.
Scope, End, and Utility
It is clear secondly how great is the antiquity, dignity, majesty, and utility of Solomon's parables. Wherefore St. Jerome in epistle 7 to Læta, wife of Albinus, concerning the instruction of her daughter Paula, admonishes that she imbue her from tender years with these parables: Let her learn, he says, first the Psalter, let her divert herself with these canticles, and let her be instructed in the Proverbs of Solomon for life. For most beautifully are sentences handed down here, by which in every place, step (whence also they are called Parœmiæ, as it were itineraries for travelers, because they direct the way and journey, that is all steps and actions), speech and operation we may use for walking, speaking and acting rightly. For which reason separately from the other books of Holy Scripture the sentences of Solomon and Sirach are preserved, and are contained in a small book, so that through the ways it may be carried by anyone, read and worn, and received as an assiduous companion of the way, indeed a guide, and, as he says: Go with me. Thus the Most Illustrious and Most Reverend Matthias Hovius of pious memory, recently when I was in Belgium, Archbishop of Mechlin, carried this little book of Solomon and Sirach containing maxims constantly with him even through ways and journeys, and read and reread it diligently in his carriage and lodgings (in the manner of that great Cardinal Stanislaus Hosius, who presided over the Council of Trent): whence he knew thoroughly the sentences of this book, which teach and prescribe particular prudence in all things, both human and divine, to a nicety, and according to their prescription and dictate he moderated and directed all his acts, both private and public; and therefore he governed the Archbishopric so well and so holily, that to those present he left great longing for himself, to disciples an example, to posterity the form of a perfect Pastor and Bishop, with posthumous fame.
For this reason among the praises of Solomon that one is celebrated especially by Sirach, saying: "And thou didst fill up with parables dark sayings; thy name went abroad to the islands far off, and thou wast beloved in thy peace. In hymns, and canticles, and in verses, and in interpretations of verses, thou madest a stir," Ecclesiasticus xlvii, 17. See there the sayings, and Josephus book VIII Antiquities chapter ii.
The scope and end of these Proverbs is to prescribe to each age, sex, state and kind of men, in any occurrence of things, the laws of acting rightly, and the norm of honest life, by which they may please God, so that from Him after the brief labors of this short life they may be gifted with eternal happiness and blessed eternity, and may lead their subjects likewise, whether in house and family, or in republic and kingdom, to the same. The Author indicates this end at the beginning of the book, saying: The Proverbs of Solomon, that men may know wisdom and discipline; that they may understand words of prudence, and may receive instruction of doctrine, justice, and judgment, and equity.
Wherefore there is scarcely any other among the books of Holy Scripture more apt than this one for speaking, for preaching, for persuading, and finally for forming and reforming the morals of men; for which reason St. Gregory, who is the best master of morals and virtues, frequently uses its sentences. And for this reason, just as the Ecclesiasticus, so with greater right this book may be called πανάρετος, that is the teacher of all virtues, and μαναιρετός, that is to be chosen and read before all others.
Wherefore the Emperor Basil, instructing his son Leo, surnamed the Philosopher, in the conduct of empire, gives him this final precept: Review the sayings of the ancient wise men, that you may cultivate your character in every respect: for you will find many precepts therein most useful, especially in the works of Solomon and the writings of Isocrates: add also, if you wish, the teachings of Jesus Sirach, from which you will be able to draw much civil and royal prudence. This is found at the end of volume V of the Library of the Holy Fathers.
Finally, St. Jerome, in chapter twelve of Ecclesiastes, on those verses: And Solomon, seeking diligently, composed many parables, says: "Having one thing in the marrow; promising another on the surface. For the Proverbs do not sound what is written, as we are taught even in the Gospels; that the Lord spoke to the people in proverbs and parables, but to the Apostles he explained them privately, Matthew xiii. From which it is manifest that the book of Proverbs does not have precepts plain and open, as the simple think; but just as gold is sought in the earth, the kernel in the nut, the fruit hidden in the rough shells of chestnuts: so in them the divine sense must be searched out more deeply."
The Hebrew Division of the Old Testament
The Hebrews divide the Old Testament into three parts, namely into the Law or Pentateuch, the Prophets, and the Hagiographa. To the Hagiographa they assign the Proverbs and the other books of Solomon. St. Augustine, however, in book II of On Christian Doctrine, chapter eight, dividing the ancient Scripture into the historical and the prophetical, numbers the books of Solomon among the prophetical: especially because, as he himself observes in book XVII of The City of God, chapter twenty, in this book true prophecies properly so called concerning Christ and the Church are contained, which I shall show to be most true in their proper places.
Moreover, because in the Proverbs Solomon sets forth all his wisdom, hence the Proverbs are called by the Fathers the Wisdom of Solomon. Hear Eusebius, book IV of the History, chapter twenty-two: Not only this man (Hegesippus), but Irenaeus, and the whole multitude of the ancients affirmed the Proverbs of Solomon to be σοφίαν πανάρετον, that is, replete with all virtue (or, as others translate it word for word, all virtuous, or all studious); and in chapter ten from Melito: The Proverbs of Solomon, he says, or wisdom. Clement of Rome, book I of the Constitutions, chapter seven, when he recites almost the entire chapter seven of Proverbs concerning a wicked woman, says: Let us hear what the holy word commands in wisdom: Son, keep my words, etc. Say that wisdom is your sister. And in chapter eight again citing a passage from Proverbs xxxi concerning a strong woman: Your husband will praise you from wisdom, when through Solomon he says: Who shall find a strong woman? And again, chapter ten: The word which is written in the Wisdom of the Lord: It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house, etc., which is from chapter twenty-one of Proverbs. And lest anyone think this a chance lapse of memory in Clement, let him know that not only the book of Proverbs, but moreover all the books of Solomon are designated by him by the name of Wisdom; for in the epistle to James the brother of the Lord, he also calls the Canticles Wisdom: The love of God, he says, is compared to death, Wisdom saying: Love is strong as death, etc. On which our Turrianus is to be consulted entirely in his Explanations of Clement, chapter seven. And indeed also St. Cyprian, book III of the Testimonies against Quirinius, chapter sixteen, which concerns the good of martyrdom: In the Wisdom, he says, of Solomon: The faithful witness delivers souls from evils; which words are taken from chapter fourteen of Proverbs; and in chapter fifty-six he brings forward a passage from Proverbs fifteen: In the Wisdom, he says, of Solomon: In every place the eyes of the Lord behold the good and the evil. Where Pamelius is to be consulted on chapter sixteen, number 40, thinking it certain that all the books of Solomon, and not only the Proverbs, are inscribed by Cyprian with the title of Wisdom.
The Order of Composition
The Rabbis think that Solomon first wrote the Song of Songs, when he was still young, the Proverbs in his manly age, Ecclesiastes in his old age. But the order and gradation of the subjects indicates the contrary, namely that he first wrote the Proverbs, then Ecclesiastes, finally the Song of Songs, and in this order the books are placed in the Bibles. For in the Proverbs he instructs beginners; in Ecclesiastes, those making progress; in the Song of Songs, the perfect, as I said at the beginning from St. Jerome.
The Vulgate Version
St. Jerome translated this book from the Hebrew, and his version is that which we have in the Latin Vulgate. But, because the version of the Seventy Interpreters was then in use and received throughout the world, hence, lest St. Jerome seem to wish to change it entirely, he often inclines to it, even though it differs from the Hebrew: for which reason our version does not in all respects correspond exactly and precisely to the Hebrew, but deviates from it from time to time into the Greek, and, so to speak, wanders.
Note here that the Septuagint sometimes adds certain things which are not now in the Hebrew, either because they existed in the Hebrew in their time, or because they themselves added certain things for the sake of explanation, as they added τὸ "do not attend to the deceit of a woman," chapter v, verse 2: for this is understood tacitly in what follows; or because they were not merely interpreters, but also hagiographic writers, as St. Augustine teaches, book IV of On Christian Doctrine, chapter vii, and book I of On the Harmony of the Gospels, chapter lxvi. Being therefore inspired by the Holy Spirit, they could at His instigation dictate certain sentences which are not found in the Hebrew, and therefore they have the authority of Canonical Scripture, and the Church received and approved them as such. Finally, because certain sentences were transferred from one place to another, either by the Septuagint themselves or by their collectors.
Machine translation from the Latin, not reviewed.