Proverb

A trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning "to be like," "parable." Rendered "proverb" in Isa. 14:4; Hab. 2:6; "dark saying" in Ps. 49:4, Num. 12:8. Ahab's defiant words in answer to the insolent demands of Benhadad, "Let not him that girdeth on his harness boast himself as he that putteth it off," is a well known instance of a proverbial saying (1 Kings 20:11).

short aphorisms, and sententious moral and prudential maxims, usually expressed in numbers, or rhythm, or antithesis, as being more easily remembered, and of more use, than abstruse and methodical discourses. This method of instruction appears to be peculiarly suited to the disposition and genius of the Asiatics, among whom it has prevailed from the earliest ages. The Gymnosophists of India delivered their philosophy in brief enigmatical sentences; a practice adopted and carried to a great extent by the ancient Egyptians. The mode of conveying instruction by compendious maxims obtained among the Jews, from the first dawn of their literature, to its final extinction in the east through the power of the Mohammedan arms; and it was familiar to the inhabitants of Syria and Palestine, as we learn from the testimony of St. Jerom. The eloquence of Arabia was mostly exhibited in detached and unconnected sentences, which, like so many loose gems, attracted attention by the fulness of the periods, the elegance of the phraseology, and the acuteness of proverbial sayings. Nor do the Asiatics at present differ, in this respect, from their ancestors, as numerous _amthâl_, or moral sentences, are in circulation throughout the regions of the east, some of which have been published by Hottinger, Erpenius, the younger Schultens, and others who have distinguished themselves by the pursuit of oriental learning. “The moralists of the east,” says Sir William Jones, “have, in general, chosen to deliver their precepts in short sententious maxims, to illustrate them by sprightly comparisons, or to inculcate them in the very ancient forms of agreeable apologues: there are, indeed, both in Arabic and Persian, philosophical tracts on ethics, written with sound ratiocination and elegant perspicuity; but in every part of the eastern world, from Pekin to Damascus, the popular teachers of moral wisdom have immemorially been poets; and there would be no end of enumerating their works, which are still extant in the five principal languages of Asia.” The ingenious but ever disputing and loquacious Greeks were indebted to the same means for their earliest instruction in wisdom. The sayings of the seven wise men, the golden verses of Pythagoras, the remains of Theognis and Phocylides, if genuine, and the _gnomai_ of the older poets, testify the prevalence of aphorisms in ancient Greece. Had no specimens remained of Hellenic proverbs, we might have concluded this to have been the case; for the Greeks borrowed the rudiments, if not the principal part, of their knowledge from those whom they arrogantly termed barbarians; and it is only through the medium of compendious maxims and brief sentences that traditionary knowledge can be preserved. This mode of communicating moral and practical wisdom accorded with the sedate and deliberative character of the Romans; and, in truth, from its influence over the mind, and its fitness for popular instruction, proverbial expressions exist in all ages and in all languages. Proverbs, in the Hebrew language, are called _meshalim_, which is derived from a verb signifying both “to rule,” “to have dominion,” and “to compare,” “to liken,” “to assimilate:” hence the term denotes the highly figurative and poetical style in general, and likewise those compendious and authoritative sentences in particular which are commonly denominated proverbs. This term, which our translators have adopted after the Vulgate, denotes, according to our great lexicographer, “a short sentence frequently repeated by the people, a saw, an adage;” and no other word can, perhaps, be substituted more accurately expressing the force of the Hebrew; or, if there could, it has been so long familiarized by constant use, that a change is totally inadmissible. The _Meshalim_, or Proverbs of Solomon, on account of their intrinsic merit, as well as of the rank and renown of their author, would be received with submissive deference; in consequence of which, they would rapidly spread through every part of the Jewish territories. The pious instructions of the king would be listened to with the attention and respect they deserve, and, no doubt, would be carefully recorded by a people attached to his person, and holding his wisdom in the highest admiration. These, either preserved in writing, or handed down by oral communication, were subsequently collected into one volume, and constitute the book in the sacred canon, entitled, “The Proverbs of Solomon, the son of David, king of Israel.” The genuineness and authenticity of this title, and those in chap. x, 1, and xxv, 1, cannot be disputed; not the smallest reason appears for calling them in question. One portion of the book, from the twenty-fifth chapter to the end of the twenty-ninth, was compiled by the men of Hezekiah, as appears from the title prefixed to it. Eliakim, Shebna, Joah, Isaiah, Hosea, and Micah, personages of eminence and worth, were contemporary with Hezekiah; but whether these or others executed the compilation, it is now impossible to determine. They were persons, however, as we may reasonably suppose, well qualified for the undertaking, who collected what were known to be the genuine proverbs of Solomon from the various writings in which they were dispersed, and arranged them in their present order. Whether the preceding twenty-four chapters, which, doubtless, existed in a combined form previous to the additional collection, were compiled by the author, or some other person, is quite uncertain. Both collections, however, being made at so early a period, is a satisfactory evidence that the Proverbs are the genuine production of Solomon, to whom they are ascribed; for, from the death of Solomon to the reign of Hezekiah, according to the Bible chronology, was a period of two hundred and forty-nine years, or, according to Dr. Hales, two hundred and sixty-five years; too short a space to admit of any forgery or material error, as either must have been immediately detected by the worthies who flourished during the virtuous reign of Hezekiah.