A critical Introduction to the Books of Wisdom Literature

Submitted to:Rev.T.G.James Submitted by:Jinson Thomas

Introduction

Wisdom literature is a genre of literature common in the ancient Near East. It consists of statements
by sages and wise men that offer teachings about divinity and virtue. Although this genre uses techniques of
traditional oral story-telling, it was disseminated in written form.Wisdom literature deals with the way the world
“works.” It can deal with the big philosophical problems and the smaller things that may be addressed with common
sense.The wisdom literature of ancient Israel was unique in that God was recognized as the fountainhead of all
wisdom.

1.The book of Job

The Book of Job is a book in the Ketuvim ("Writings") section of the Hebrew Bible (Tanakh), and the first poetic
book in the Old Testament of the Christian Bible.The Book of Job is acclaimed as one of the great literary books of
the Old Testament. Addressing the problem of theodicy – the vindication of the justice of God in the light of
humanity's suffering. it is a rich theological work setting out a variety of perspectives. It has been widely and often
extravagantly praised for its literary qualities, with Alfred, Lord Tennyson calling it "the greatest poem of ancient and
modern times".

TITLE:

A. In Hebrew the name is boYa! probably from the root meaning “to come back,” or “repent,” thus describing one
who “comes back” or “returns to” God.

B. In Greek LXX the name is transliteration of the Hebrew consonants IWB.

Placement in the Canon

A. Job is placed in different places in different canons:

1. The Hebrew Canon places it in the writings after Psalms and before Proverbs.

2. The Septuagint varied widely in its placement of Job, some manuscripts place it at the end of the Old Testament
after Ecclesiasticus.

3. Syriac Bibles place Job between Deuteronomy and Joshua, probably due to the patriarchal setting of Job.

4. In the Talmud: Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Solomon, Lamentations

5. In the Peshitta: Deuteronomy, Job, Joshua

6. In the Council of Trent and Most English Bibles: Job, Psalms, Proverbs

Authorship:

 The author of the book of Job is anonymous. Some believes that Job, the main figure in the book is the author of
the book. In this book, Job is presented as a man who lives in the land of Uz (1:1). Uz was situated between
Damascus and the Euphrates River. He was a righteous man in the sight of God (1:1, 5, 8). He was a wealthy as
well as recognized person. He was a man whom others respected and consulted (28:2-29). The Scriptural
references tell us that Job is a historical person (Ez. 14:14-20, Jam. 5:11). Job was probably an Israelite. This is
suggested because of the use of the divine name ‘Yahweh’ by the author (1:6, 8). Many suggest that he was from
 Edom. He worships the Lord and yet he lives outside Israel. Eliphaz, Bildad, Zophar and Elihu, they used the term
‘God’ or ‘Almighty’, which is clear indication that they live outside of Israel.

 Other names suggested commonly as the author of this book are the names of Moses and Solomon. The
patriarchal background of the prose narrative gave rise to an ancient view that the author was Moses himself,
referred in Talmud.

The author was probably a wise man of some kind in wisdom. Such people are known in various parts of Ancient Near
East. It is clear that the author had great poetic gift he makes use of great poetical and rhetoric use (e.g. Job 6:5). He
communicates with great variety, carrying his readers through different emotion, such as anger, amusement,
sympathy etc. His power in the use of concrete images is very impressive (6:2-7, 7:1-4). He appreciates the wonders of
God’s creation (esp. ch. 28 and 38-41). There is not much reference to cultic matters. But Job does offer sacrifices for
his sons, although he was not a Levitical priest. Also he recognizes that spiritual experiences do not give full
understanding of God’s ways. His understanding of God is a broad one. His conception of God is that God is the
creator, who has power over whole universe. He is a monotheist. Therefore, we may conclude that the author was a
Jew, living outside of Israel.

Date of the Book (Background):

There are at least five different views about the date of the book.

1. The Patriarchal Period: The Jewish tradition held the view that this book is from the Patriarchal period. In
apocrypha appendix at the end, and also in LXX goes even deepen into antiquity, identifying Job with Jobab, the king
of Edom (Gen. 36:33), grandson of Esau and great great grandson of Abraham.

There are many reasons that support Patriarchal period:

 Life span of Job: He lived about 140-200 years (42:16-17). This is same as of the Patriarchs. His exceptional
longevity is matched only in patriarchal period (Gen. 35:28, 29).

 Job’s wealth was measured in cattle, flocks and slaves (1:3), which is same as Patriarchal narratives (Gen. 32:19).

 There was no priesthood or central shrine at that time. So the religion depicted is primitive. Job acted as priest for
his family. The clan/family worship was the custom of Patriarchal period.

 The divine is appeased by sacrifice offered by patriarch (Job 1:8).

 The mention of raiding Sabeans (1:15) and Chaldean tribes (1:7). They are represented still as nomads.

 The term ‘kesitah’ (a piece of silver) used in 42:11 is term of the Patriarchal times (cf. Gen. 33:19, Josh. 24:32).
This is probably the unit of money of the patriarchal times and it is referred only in Gen. 33:9 & Js 24:32 in the rest
of the Old Testament.

 The use of ‘El’ and ‘Elaah’ for God is same as of Patriarchal period.
2. The book is from Solomonic Era: Franz Delitzsch argues in favor of this date. According to him, the language of
Job is similar to the Psalm of Heman and Ethan (Ps. 88, 89), who are contemporaries of Solomon (1 Kings 4:31). So
the book of Job is from the same age.

a This was the view of Gregory Nazianzen (fourth century A.D.), Martin Luther, Haevernick, Keil and Delitzsch,
Raven, Young, and Unger

b. Solomon’s age was a peaceful one and thus particularly interested in wisdom’s approach to the deepest, practical
problems of life (e.g., Ecclesiastes, Song of Solomon, Proverbs)

c. The wisdom of Proverbs 8 and Job 28 is similar

d. While the above arguments are plausible, they are not determinative; as Archer writes, “most of the ... features
above mentioned are reconcilable with an earlier date as well, particularly if the account was composed by a
non-Israelite author on non-Israelite soil”

e. In addition a delay of four centuries from the actual experience to the writing down of the experience raises the
question of accuracy

3. The book is from Monarchical Period between Solomon and Exile (i.e. Pre-Exilic Period): Yehezkel
Kaufmann and Marvin H. Pope argue for this period. According to Kaufmann the classical Hebrew style of Job is
similar to the writings of the prophets of this time.

The Reign of Manasseh:

a. This was the view of Ewald and Hitzig.

b. Since this was a time of injustice, the thought is that Job fits the social setting well (cf. Job 9:24)

c. But Job does not present trouble that is any greater than could be found at any time in human history, and here the
hardship is individual and private rather than national

4. The Reign of Jeremiah:

a. This was the view of J. E. Steinmueller

b. Similarity in language with Job and the writings of Jeremiah are cited as the basis for this time of composition
(cf. Jer. 12:1-3 & Job 21:7; Jer. 20:14-18 & Job 3:3; the land of Uz is only mentioned outside of Job in Jeremiah
25:20 and Lamentations 4:21)

c. But the comparisons and language are not determinative since they can be found in other writings (cf. Ps 37), and it
is also possible that Jeremiah borrowed from Job to express his themes of suffering and, “the fact that Uz is mentioned
in Jeremiah 25:20 is hardly of pivotal significance unless it can be proved by other evidence that the name had not
arisen until the age of Jeremiah or else was unknown to the Hebrews before his time”13

4. The Book is from Exilic Period: Scholars A. B. Davidson and Guillaume argue for this period.

5. Post-Exilic Period: Scholars like Robert Gordis and E. Dhorme argue for this period. There are a number of
reasons for this.

 The order in the book of list of official, kings, counselors, place the book in the Persian period (Job 3:14).
 The appearance of ‘the Satan’ (i.e. with definite article) in the epilogue. This idea of Satan found in the prose
narrative comes from the Persian period. Some others say the word Satan is missing from the epilogue of some
text. So the episode involving Satan is a later edition. And in Epilogue, the responsibility for the calamity is fully
on the Lord.

 Job’s request is that his words might be graven in the rock with an iron pen and lead might allude to the inscription
of king Darius, 520 BC.

 The reference to swift runner in Job 9:25, may also refer to the messenger service set up by Darius.

 Another reference is about caravan trade between Temah and Sheba (Job 6:19), which is promoted by Persians.

 Presence of many Aramaic words, phrases indicate this period, emphasis on individual rather than the community
refers to post-exilic period.

 Babylonian captivity would have been a suitable context for Job’s incident. There can be parallels between Job
and Isaiah 40-55 as well as with a few chapters of Jeremiah. The innocent suffering in Job is common to Servant
Songsin Isaiah 52:12-53:12 and also in Job. But Job is concerned with individual concern where as Second Isaiah
is concerned with the nation.

 They say Job. 12:17-19 is an allusion to the exile.

So the suggestions about the background range between 1800 BC 200 BC.

Purpose

A. To demonstrate that God is worthy of love apart from the blessings He provides

B. To explain that God may allow suffering as a means to purify and strengthen a person in godliness

C. To emphasize that man is unable to view life from God’s vast perspective

D. To explore the justice of God who treats the righteous with suffering

E. To demonstrate to the evil angels (Satan) that God’s practice of blessing the righteous is not a hindrance to the
development of true righteousness

F. To address Mankind’s wrestling with affliction which defies human explanation

The Message of the Book

A. righteous people suffer unjustly

B. orthodox or traditional answers are not always true or appropriate

C. God will tolerate honest questions (See Commentary on Habakkuk 1:1-4, 2:1-4)

D. sin is not always the cause of evil and suffering in the world (doctrine of retribution)

The Basic Hermeneutical Issues in the Book of Job:

 Correct interpretation of the book of Job was a crucial issue in the Church always.
 To know the meaning of the text, we need to interpret the passage correctly.

There are many hermeneutical issues, but four of them are fundamental.

1. The Literary Unity of the Book:

Some argues that the sections of ‘the poem on wisdom’ (ch. 28), and the speech of Elihu (chs. 32-38) are later
additions and not from the original author.

Others argue that it is not necessary that they are later additions but the device of the original author.

Moreover, the message of the book of Job is clear when the book is taken as a whole/a literary unity.

2. T he Elements of Mythology:
Some scholars argue that the theology of Job is influenced by the mythological concepts of the ancient world. The
reason for this argument is the use of certain terms, which are found in the mythological stories of the ancient world.
E.g. Holy ones (Job 5:1), Behemoth (40:15-24), Leviathan (41:1-34).The author must be refereeing to the
mythological terms but not necessarily drawing any theological principle. The author is using these terms as mere
allusion to the mythology.The book uses high poetic language, so using such vocabulary is taken without
subscribing to their religious tone/system.

3. The Satan of the Prologue:

 In the prologue the author refers to the acts of Satan. Some argue that, Satan is presented here as the archenemy of
God, equally powerful as God, and this concept is borrowed from the Persian religion, Zoroastrianism. In the
prologue, Satan challenges the sovereignty of God.

 Also, the Jews did not have any idea of Satan earlier, because this concept is not talked much in the Old
Testament.

 We must not understand that the concept of Satan is not fully disclosed in the Old Testament similarly like the
idea of the Messiah.

 The prologue tells us that Satan is not equal to God because, he could not inflict Job without God’s permission.

 The book of Job does not show him as the rival of God, equal in power but definitely the enemy of God, or one
who oppose the will of God.

4. Interpreting Job in the light of New Testament:

 Some people try to interpret Job in the light of the teachings in the New Testament. E.g. the reference to ‘my
Redeemer’ in Job 19:25.

 This leads us to either doubt the doctrine presented or interpret erroneously.

 What we need to do is to allow the book of Job to speak to us out of its own environment (religious and cultural
milieu) then the meaning of Job becomes more beautiful and striking and brings its full impact.

Outline

I. Prologue 1:1 - 2:10

A. Setting the scene (1:1-5)
B. The heavenly council (1:6-12)
C. The satan’s trial (1:13-21)
D. The stakes are raised (2:1-6)
E. The satan’s second trial (2:7-10b)
F. The three friends ( 2:11-13)

II. Dialogs with "friends" 3:1 - 42:6

A Job’s opening soliloquy (3:1-26)
 B. Dialogs with "friends" (4:1-27:23)
1.First cycle (4:1-14:22)
a. Eliphaz speaks (4:1-5:27)Job responds (6:1-7:21)
b. Bildad speaks (8:1-22), Job responds (9:1-10:22)
c. Zophor speaks (11:1-20), Job responds (12:1-14:22)
2. Second cycle (15:1-21:34)
a. Eliphaz speaks (15:1-35), Job responds (16:1-17:16)
b. Bildad speaks (18:1-21), Job responds (19:1-29)
c. Zophor speaks (20:1-29), Job responds (21:1-34)
3. Third cycle (22:1-27:23)
a. Eliphaz speaks (22:1-30), Job responds (23:1-24:25)
b. Bildad speaks (25:1-6), Job responds (26:1-27:23)

III. Monologues 28:1 - 37:24

A. The inaccessibility of Wisdom (28:1-28)
B. Job’s concluding soliloquy (29:1-31:40)
C. The speeches of Elihu (32:1-37:24)

IV. Dialog with God 38:1 - 42:6

A. God speaks (38:1-40-2), Job responds (40:3-5)
B. God speaks again (40:6-41:34), Job’s second response (42:1-6)

V. Epilogue 42:7-17

2.The book of Proverbs

"Proverbs (of Solomon)") is the second book of the third section (called Writings) of the Hebrew Bible and a book of
the Christian Old Testament.Proverbs is not merely an anthology but a "collection of collections" relating to a pattern
of life which lasted for more than a millennium.It is an example of the Biblical wisdom tradition, and raises questions
of values, moral behaviour, the meaning of human life, and right conduct.The repeated theme is that "the fear of God
(meaning submission to the will of God) is the beginning of wisdom."

Title

The Hebrew name of the book is mishlê, the first word, which is the construct plural form of masmah lm and means
“proverbs.”

In the Septuagint, the book is called paroimiai, the Greek word used to translate mamshaml in the first verse.
Paroimiai is close in meaning to parabole, “parable,” since µ both can stand for the Hebrew mamshaml, both can be
translated “proverb” or “parable,” and both can refer to a wide variety of figurative language. In summary, the title in
Hebrew, Greek, and English tradition all point to the most distinctive genre of the book, the proverb.

Proverbs mean ‘a short’ and compact statement (maxims) that express truth about human conduct and character
primarily in the realms of the spiritual, moral and social. Proverbs bear truth that has been tested by time. The proverb
capsulizes a practical idea or truth from a commonplace to a new level of mental consciousness. One cannot assimilate
the proverb in large quantities, rather one need time for some proverbs to ferment in the mind.

Authorship (Composition):
The shows that it is a collection of the writings of Solomon, Agur, King Lemuel, a group of wise men, and the men of
Hezekiah.The Jewish tradition and the early Church Fathers attributed its authorship to Solomon. According to the
biblical reference, he produced many proverbs because 1 Kings 4:32 says the he spoke 3000 proverbs. But we do not
know the exact kind of proverbs Solomon produced. Solomon’s role in composing all these proverbs is questioned by
many modern scholars. (Like Eissfeldt).According to many, Solomon’s role is undeniable (Delitzsch, Young, Kitchen
etc.). Probably Solomon was the source of the most of the proverbs and the collection. Nothing is known about
others like Agur and king Lemuel.

Non-Solomonic Authorship

Harris observes that because Solomon’s name occurs in three parts of the book (1:1; 10:1; and 25:1, Solomonic
authorship is assumed for most of the book except Parts III, 22:17 — 24:22; IV, 24:23-34; and VI, 30:1 — 31:31.
Harris notes that critical scholars have disputed this claim. For example Harris cites Crawford H. Toy, who in his book,
The Book of Proverbs not only denies the Mosaic authorship of the Pentateuch, and denies that Isaiah and the prophets
wrote the books that bear their names, he also denies Solomonic authorship of the book of Proverbs, in part or in
whole. Instead, he assigns the book a post-Exilic date. Dating the book of Proverbs in the postexilic period would
eliminate Solomon as one of, or its sole author. No one in the postexilic period was identified as being the author of
the book.

Shared Authorship: Solomon Plus Others

The belief that Solomon was the sole author has been challenged by many scholars, as is the belief that he had no
hand in its composition in any form. Saebø argues that while the superscription of chapter 10:1 indicates “Proverbs of
Solomon,” internal evidence in the book of Proverbs points to additional authors. For example in 24:23 we have:
“These also are sayings of the wise.” Saebø observes: “By its “also” the superscription may refer to 22:17 where a
similar phrase: “Words of wise men may indicate another superscription.” Parsons rejects that Solomon was the sole
author of Proverbs. Instead, he sees Solomon as the “inspired editor or collector of wise sayings from other cultures.”

Kitchen states that the book of Proverbs in its present form is broken into three distinct divisions. The largest
section, called the Proverbs of Solomon, spans chapters 1-24. A second section, the Proverbs of Solomon copied by
Hezekiah's men, occupies chapters 25-29). The third section, chapters 30 and 31, contains the Words of Agur (chapter
30), and Words to Lemuel, with or without the Good Wife, (chapter. 31). Kitchen observes that it is most likely that in
the 10th century Solomon composed wisdom material that was recopied by Hezekiah's scribes some 250 years later.
He then offers that at some unknown date the Words of Agur and to Lemuel were composed and added to the
collection. These were added at a future time to the previous two Solomonic collections. Solomon evidently left
behind additional material that was most likely transmitted orally, or perhaps in some unedited scripted form which
Hezekiah’s scribes then collated and edited in a more formal manuscript form that gives us the product we now have
in the English Bible.

Branson concludes that it is quite probable that Solomon was directly responsible for some of the material (10:1). But
he intimates that even those sections that are generally thought to be Solomon’s, does not necessarily mean that he is
the originator of those sections. He states: “Yet it is the nature of a proverb to be passed down orally for many
generations, and Solomon may have been a collector as well as an originator of them.”

Waltke observes that authorship of Proverbs cannot be unequivocally stated because chapter divisions in English
Bibles, and the book of Proverbs being no exception, are not reliable gages of author's groupings, “for the chapters
were demarcated before form and rhetorical criticism had become a science.” As near as he could surmise, Waltke
sees the book of Proverbs as having seven sections, marked by editorial notices (at 1:1; 10:1; 22:17; 24:23; 25:1; 30:1;
and 31:1) as follows:

“Collection I: Introduction to the Book (chaps. 1-9)

 Collection II: Proverbs of King Solomon (10:1-22:16)

Collection III: Thirty Sayings of the Wise Adapted by Solomon (22:17-24:22)

Collection IV: Further Sayings of the Wise (24:23-34)

Collection V: Further Proverbs by Solomon, Collected by Hezekiah's Men (chaps. 25-29)

Collection VI: Sayings of Agur, son of Jakeh (chap. 30) Collection VII: Sayings of King Lemuel (chap. 31).”

Lenzi also argues for multiple authorship of the book of Proverbs. For example, he indicates that there is consensus
that chapter 1-9 are composite material. He identifies ten lectures or series of instructions. In these chapters he argues
that the most important are the poems about personified wisdom (chapters 1, 8, and 9). He then argues: “Because these
poems do not show signs of coming from one author. .. they are a series of reflections from several authors inserted
into what is now chs. 1-9, probably at various times.” So not only cannot the entire book be attributed to one author,
even this section (chapters 1-9) he sees as having multiple authors. He further argues that the “Wisdom poems” found
in this section: “can be explained not from having a single author but from a process of organic growth, with each
successive author reading the earlier text and elaborating on it.”

Steinmann is among those voices that argue for multiple authorship of the book of Proverbs. He observes notice
of authorship at 1:1, 10:1, 22:17, 24:23, 25:1, 30:1, and 31:1. He states that in addition to multiple authors, that most
scholars regard the acrostic poem found at the end of the book (31:10-31) as a separate composition by an unknown
author. He concurs with Waltke on the authorship of the first seven sections, but adds an eighth section whose author
is not attributed. Steinmann’s division and labeling of the sections that follows:

1. 1:1 – 9:18 – Solomon

2. 10:1 – 22:16 – Solomon

3. 22:17 – 24:22 – Wise Men

4. 24:23-34 – Wise Men

5. 25:1 – 29:26 – Solomon (has co-opted by Hezekiah’s men)

6. 30:1-33 –Agur, son of Jakeh

7. 31:1-9 – Lemuel (or his mother)

8. 31:10-31 – unknown

Formation of the Book (Compilation):

According to the Jewish tradition preserved in the Babylonian Talmud, the Book of Proverbs is the work of the men of
Hezekiah. The book of Proverbs is actually a collection of collections. It is probably complied by an editor.

The book of Proverbs reached its present form, probably, after four or five stages of process.

 The first was the family or clan collections of Proverbs.

 Secondly, under Solomon and other kings (e.g., Prov. 25:1, Hezekiah’s time, ca. 715-686 BC), the collecting and
editing of the traditional wisdom was done.

 Thirdly, most likely, chapters 10-29 were edited during Hezekiah’s time. King Hezekiah’s time is the significant
time in the formation of the book of Proverbs. It might have undergone editorial work after this.

 Fourthly, the introductory part (chs. 1-9), and concluding chapters (chs. 30-31) were added during the two
following centuries.
 The last two chapters may well have been added during or shortly after the exile (ca. 500).

Purpose of writing:

It is written for instruction (1:2-6). The introduction states the purpose. It is written to give prudence, knowledge and
direction. It is to make men wiser (1:4,5). It is written to make men lead a happy and a prosperous life. Men may
acquire wisdom and knowledge to avoid folly and failure. This wisdom is not mere head-knowledge, but divinely
enlightened understanding of what is good and what is evil (1 Kings 3:9), and personal experimental knowledge of the
Lord.

Major Themes of Proverbs:

Fear of the Lord -It contains in a nutshell of the whole Israelite theory of knowledge. The fear of the Lord is closely
associated with education.Fear of the Lord also shows the dynamic relationship between human being and God,
through which they get wisdom. It is essentially a personal relationship with God. The fear of the Lord means, the
totality of one’s religious faith. It is more than awe and reverence; rather it is a comprehensive term for the worship of
the Lord. In other word a sum total of human beings relationship to God. Job equates fear of the Lord with wisdom
(Job 28:28). Whereas Ps 111:10, Pro 1:7 equate it with beginning of wisdom.

Wisdom and Folly - The wisdom in the book of Proverbs means understanding the way of the good life of men, and
its dynamic relationship to the right order established by God the creator (ch. 8). Wisdom grows through experience
and at the same time it serves as an inward monitor in life (2:10,11). A wise person is one who allows his whole way
of life in the model of the insights, which puts emphasis on values. Therefore, a wise man is righteous man (14:8).
Opposite of wisdom is folly.

Man in community - Human beings are very much related to the community. Everyone is part of a family or society.
Each is expected to perform his role. Also maintain the communal roles. Therefore an individual is born with
community-determined factors.

Parent-Child Relationship -Parents is responsible to provide proper training to children Ch. 23: 13&14, Chs 1-9,
because a foolish child will be a shame to the mother and unhappiness to the father. A good man leaves inheritance to
his children (13:22, 17:6). The children of a righteous man who walk in integrity will be blessed after him (20:7).

Husband and wife - Proverbs hold marriage in high regard. It is covenantal relationship. So fidelity to one wife is an
accepted norm (18:22). Proverbs says, choosing a right partner makes one’s life better or worse. A good wife is gift
from God (12:4). A wicked wife is a woe to her husband (27:16). A good wife is faithful to her husband because she
works for the welfare of her house (31:10ff). Both her husband and children will praise her.

Friends - The basics of true friendship is love and loyalty (17:17). It transgress all, transgression, forgiving,
understanding, encouraging each other (27:17), open hearted. The true friendship is given more valuable. The
opposite of true friendship is selfishness, superficial love, quarreling over small matter, stubborn, gossip; these are the
signs of false friendship (3:30). The further warns against evil company in ch. 5.

Neighbors - The Proverbs teach how to maintain a healthy relationship with one’s neighbor. This word occurs 35
times in Proverbs. The neighbor near the door is better than the relative who is far away (22:10, 16:29,30). So the
value of the neighbor is more than a distant relative. The wicked neighbour always plans to do wrong and hurt.
Visiting and spending time with neighbor or friend too often is discouraged (25:17).

Enemies - We cannot avoid enemies. But we can avoid taking revenge (24:29 20:22). We should keep respect
towards those who dislike us or those whom we dislike (14:21). Do not rejoice in the fall of the enemies (25:22). If the
enemy is hungry feed him (25:22). Control over passion (v 14). Guard your tongue (10:19, 20).

Rulers - King is an agent of Yahweh to make His will known to Israel. The prime aim of the king is keep the
wholeness of the common life from any kind of forces, which divide the people. If a king keeps away from such things
his rule will be stable. The king should maintain righteousness, justice, and equity. King should be wise (29:14, 28:8).
While a good king rules with righteousness, well being, fear of Yahweh, serenity, joy and peace will reign in the land
(29:2). In opposite of this, under the rule of a wicked king oppression, injustices, poverty will be dominant. If a king
wants to be successful in politics he requires to know the bottom of every affairs of his state. The numerous subjects
are essential for substantial throne (14:21,22). Everyone should respect the rights of the other (25:3-5). Whenever
some problem arises tries to solve and built the community. These are the signs of a wise king (ch. 5). The foolish will
be fanning the dissension in the society.

Bribery - There is strong admonition against bribery (17:23). A false and deceitful testimony against one is threat to
the society. If so, the guilty will go unpunished. The innocent will be punished. The confidence in the impartiality and
the integrity will be of the judiciary will be destroyed.

Poor - It is possible to be poor and yet to be honored. The traditional understanding is that wise are rich, but a poor can
be honored. It is honorable to be a poor than to be a thief. There is warning against robbing the poor (22:22,23). He
who oppresses the poor despises the creator, and who is kind to the poor honor the creator

Labor and Property - Proverbs advocates a hard labor for sustenance. It praises individuals who are industrious and
ridicules those who are lazy (27:23-27, 24:30-33).Book of Proverbs is not against acquiring property. The property
and wealth that is gained through hard labor is praised. In contrast to the teaching of Proverbs, the prophet especially,
Amos criticized the wealthy. However, Amos was condemning the wealth that is acquired through unhealthy manners.
The wealthy tend to oppress, the poor or they will be punished (15:27).

A person who does not consider the need of others will loose his wealth. Although the wealth is good, wealth is not the
best thing in life. Wealth brings no happiness without love or respect for others. Wealth brings pride; it makes one
careless (28:11). A middle way between poverty and richness is possible (30:7-10). A person who gives away his
possession without proper thought will suffer (ch. 1).

A good name, wisdom, righteousness, innocence are more valuable than wealth. Wealth acquired through hard work
brings richness. Obedience to God’s will and hard work bring wealth to a person as a reward. Disobedience to God
and laziness bring poverty to life.

Righteous and Wicked - These are the two distinctive ways of life. These two groups can be distinguished according
their life style. The righteous will be diligent, temperate, is ready to help. Where as the wicked is totally against these.
Impious, proud, self-centered, are causing trouble in the society.

Proverbs says there is no middle way, only either righteous or wicked. Proverbs says that the wicked will be punished
and the righteous will be rewarded. But the theme of Job contradicts it. In the book of Job a righteous man suffers.
However, not as punishment, he was not rewarded though being a righteous. Those who fear God will live longer and
the wicked will perish soon. God guides a righteous person as well as gives him strength. (11:1, 13:6). Righteous will
succeed in this world (13:2). Righteous will be given satisfaction in his heart (14:14). Righteous is promised of
blessing and wicked punishment (28:20).

Table Manners - A well proportioned behavior and self-control even in these smallest matters should be maintained
(23:1-3). Should not accept hospitality of man with evil eye.
Others:

People must trust in the Lord (3:5).

Violence and immorality is opposed to wisdom.

Proverbs emphasizes love, control of tongue, diligence, hard work and discipline.

It condemns gossip, laziness, adultery, and violence.

It praises virtues like honesty, justice, kindness etc.

Proverbs teaches that pride, arrogance, drunkenness and adultery will lead to destruction.

Proverbs pictures God as Creator and also describes the role of wisdom in creation. Various other attributes of God
also are described.

Purpose

A. To enable the readers to learn and apply the fear of the Lord to their lives

B. To provide skill for living (successful living) from the two perimeters of natural order and God’s word

C. To know wisdom and instruction (1:2)

D. To receive teaching in wise dealing, righteousness, justice and equity (1:3)

E. To help the simple gain prudence and the youth gain knowledge and discretion (1:4)

F. To increase learning and to acquire skill in understanding (1:5)

G. To understand proverbs, parables, wise sayings, and riddles (1:6)

H. To learn the fear of the Lord (1:7)

The Divisions of the book:

The book of Proverbs seems to contain at least eight separate collections, distinguishable by either an introductory
subtitle or a striking change in literary style.

The eight sections are preceded by a general introduction or superscription (1: 1-6), clarifying both the book’s purpose
and its connection with Solomon, Israel’s master sage.

They eight sections are:

1) 1:7 - 9:18 - Importance of Wisdom

2) 10:1 – 22:16 - Proverbs of Solomon

3) 22:17 - 24: 22 - Words of the Wise

4) 24: 23-34 - Additional sayings of the Wise

5) 25: 1 – 29: 27 - Proverbs of Solomon copied by Hezekiah’s man (both in style and content this section
bears a number of similarities to 10:1-22:16).

6) 30: 1-33 - Words of Agur

7) 31:1-9 - Words of Lemuel

8) 31:10-31 - Description of a virtuous wife

3.Ecclesiastes

Title

Ecclesiastes is the Greek translation of the Hebrew name Qohelet, which refers to someone related to an assembly,
such as a preacher or teacher; St. Jerome gave Qohelet the name of "Preacher." Ekklesiastou is the Greek word used in
the LXX which we find translated “Teacher.”

Authorship

Solomonic authorship

Arguments in favor

1. Christians and Jews have traditionally (up to the 18th and 19th centuries) held that Solomon is the author of the
book of Ecclesiastes. Much of this is based on the first verse . . . “the son of David, King in Jerusalem”

2. The natural reading of the book is going to lead one to strongly consider Solomon as the author.

3. 1:12 says that the speaker was king over Israel in Jerusalem. Solomon was the last king to rule in Jerusalem over all
of Israel. Following Solomon’s rule the kingdom was divided and ruling in Jerusalem would have allowed one to only
rule Judah.

4. 12:9 establishes that the author arranged many proverbs. We know that Solomon wrote many of the proverbs in the
book of Proverbs.

5. While some want to deny Solomonic authorship due to 1:12, it would make sense that Solomon wrote from that
perspective as an old man looking back on his life.

6. Becoming the teacher in this book allows Solomon to set aside the mantle of king and take on the mantle of sage or
wise man. Therefore the wisdom of Ecclesiastes is the advice of a wise man not the pronouncement of a monarch.

To accept Solomonic authorship presently puts you in the camp of very few scholars. Of the many books referred to in
this study, all but 2 strongly deny the possibility of Solomon being the author. The majority of reasons offered for
non-Solomonic authorship seem weak at best, yet the vast majority seem to espouse those same reasons.

The rest of this study will be approached under the belief that Solomon was the human author of Ecclesiastes and
therefore the date of the writing would be placed in the 900’s BC (no later than 931).
Non-solomonic authorship

Arguments against Solomonic authorship:

 Ch 1:12 refer to a time, where the preacher was a king. At a time, no longer he was king when he wrote this book.
But Solomon was king until his death. Chs 1:16, 2:9 refers, the second king in Jerusalem. Not only that Jerusalem
was not an ancient city. If Solomon was the author, he was a king but chapter 10 5-7 shows that the author was not
a king and he was speaking against the oppressive social orders, which he himself was not able to do anything
against. If it was Solomon, he could have brought about a change.

1. Liberal view—the book was written by three men (preacher, wise man and skeptic)

2. Catholic view—musings or thoughts of a rational man attempting to reason himself to God. Man, if given enough
data and evidence, can think himself into a corner where only God is.

3. Many more modern scholars (Margoliouth, Burkitt, Zimmerman (1945), Delitzch (late 1800’s)] thought the book
was originally written in Aramaic and then translated in Hebrew. This thought dates the book in the third century BC.
Obviously then the author would not be Solomon.

4. Some believe that it would have been unusual for Solomon to write 1:12 (Iwas king over Israel) since Solomon was
the king until the day he died.

5. Some believe that the book has a pseudonymous author. This position would state that the author wanted to offer the
book a Solomonic feel, but was not truly written by Solomon.

6. There are a myriad of other extremely unconvincing arguments in favor of non-Solomonic authorship.

7. “Scott, for example, speaks for most in asserting the linguistic and historical evidence to indicate that Ecclesiastes
was written in the late Persian or early Greek period. He bluntly states that claiming Solomon wrote Ecclesiastes is
‘like claiming that a book about Marxism in modern English idiom and spelling was written by Henry VIII.’”

Theme

Life not centered in God is meaningless.The book is concerned with the purpose and value of human life. Qohelet
believes in God and in an ethical code and in God's judgement on human behavior. But God's plan is hidden from man,
who seeks happiness without ever finding it here on earth. For everything is "vanity under the sun." It is in giving
thanks to the Creator that one makes life worthwhile. The Book of Ecclesiastes is a reality check for the modern
world!

The book comprises an extended reflective essay employing autobiographical narrative, proverbs, parables, and
allegories. An almost unrelenting skepticism characterizes the tone or outlook. The issues with which the author deals
and the questions he raises are aimed at those who would claim any absolute values in this life, including possessions,
fame, success, or pleasure. Wisdom itself is challenged, but folly is condemned.
Content:

The content of the book is a dialogue form. Many parts of it is written in poetic form. The author basically talks about
the vanity of earthly things. In the introduction the author states the problem that there is no satisfaction in the
world.After starting the premises, the author gives four discourses on two subjects: futility (vanity) and hope.

Throughout the book of Ecclesiastes the author shows two opposite life views. First, he views things around him, as
the natural man would do, without the light of divine revelation. His conclusion is ‘all is vanity” (1:13-14). But then
the author writes as one to whom God has revealed himself, and now his observation and conclusions have the ring of
surety and hope (3:14).

Outline

1. Introduction (1:1-2)

2. On time and the World (1:3-11)

3. On Wisdom (1:12-18)

4. On Wealth (2:1-11)

5. On Wisdom (2:12-17)

6. On Wealth (2:18-26)

7. On Time and the World (3:1-15b)

8. On Politics (3:15c-17)

9. On Death (3:18-22)

10. On Politics (4:1-3)

11. On Wealth (4:4-8)

12. On Friendship (4:9-12)

13. On Politics (4:13-16)

14. On Religion (5:1-7)

15. On Politics (5:8-9)

16. On Wealth (5:10-6:6)

17. Transition (6:7-9)

18. On Wisdom and Death (6:10-7:4)

19. Transition (7:5-6)

20. On Wisdom and Politics (7:7-9)

21. Transition (7:10)

22. On Wisdom and Wealth (7:11-14)

23. On Wisdom and Religion (7:15-29)

24. Transition (8:1)

25. On Politics (8:2-6)

26. Transition (8:7-8)

27. On Theodicy (8:9-9:1)

28. Transition (9:2)

29. On Death and Contentment (9:3-10)

30. Transition (9:11-12)

31. On Politics (9:13-10:17)

32. Transition (10:18-20)

33. On Wealth (11:1-6)

34. On Death and Contentment (11:7-12:7)

35. Conclusion (12:8-14)

4.The Song of Songs

The Song of Songs is unique within the Hebrew Bible: it shows no interest in Law or Covenant or Yahweh the God of
Israel, nor does it teach or explore wisdom like Proverbs or Ecclesiastes (although it does have some affinities
to wisdom literature, as the ascription to Solomon indicates); instead, it celebrates sexual love, giving "the voices of
two lovers, praising each other, yearning for each other, proffering invitations to enjoy". The two are in harmony, each
desiring the other and rejoicing in sexual intimacy; the women of Jerusalem form a chorus to the lovers, functioning as
an audience whose participation in the lovers' erotic encounters facilitates the participation of the reader.

In modern Judaism the Song is read on the Sabbath during the Passover, which marks the beginning of the grain
harvest as well as commemorating the Exodus from Egypt. Jewish tradition reads it as an allegory of the relationship
between God and Israel, Christianity as an allegory of Christ and his "bride", the Church.

Title

A. Hebrew: In MT the book is called from the first words of the book (“The song of Songs which is by Solomon” or
“The Best of Songs ...”).

B. Greek: In The LXX the book is called ASMA (the Song) from the first words of the book (“The Song of songs,
which is Solomon’s”).

C. In the Latin Vulgate the Book is Titled Canticum Canticorum which is “Song of Songs.” It is from the Latin that
the title Canticles is derived.
Authorship

Internal Evidence:

1. The book is ascribed to Solomon with the hm=)Ov=l! (as with the Davidic psalms)1 1:1

2. Six other verses in the book refer to Solomon by name (1;5; 3:7, 9, 11; 8:11-12)

3. The writer is referred to as the “king” in 1:4, 12; 3:9, 11; 7:5

4. There is considerable similarity between vocabulary and syntax between Song of Songs and Ecclesiastes which was
also by Solomon

5. The author’s correspondence with natural history corresponds to the report about him in 1 Kings 4:33 (cf. Song of
Solomon 1:14; 2:1; twenty-one varieties of plant life, fifteen species of animals, his interest in cavalry [1:9; cf. 1 Ki
10:28])

7. The book speaks of royal luxury and abundance which Solomon would have enjoyed (1:12, 13; 3:6, 9; and
imported goods such as cosmetic powders, silver, gold, purple, ivory, and beryl, his expensive carriage [3:7-10], his
royal chariots [6:12])

DATE:

Tenth Century B.C. (971-931 B.C.)

A. Because many scholars deny Solomonic authorship of the book, they date it considerably later than the tenth
century B.C.

B. Some date it as preexilic--before 600 B.C. with King Hezekiah as the king of Judah (cf. Prov 25:1; cf. 2 Chron
32:27-29)1. R. Smith. 2. R. Driver3. Andrew E. Hill and John H. Walton,

C. Some date it as postexilic or even Hellenistic1. Kuenen, Cornill, Cheyne, Budde, Kautzsch, Eissfeldt.
2.Baumgartner dates the book as late third century B.C.

D. Late dates are primarily supported for linguistic reasons:

1. The use of se- instead of aser as a relative pronoun. But this was also used in Ecclesiastes, the song of Deborah
(Judges 5), elsewhere in Judges, Job 19:29; 2 Kings 6:11, once in Jonah, in Lamentations, and in various psalms.

It may have been an acceptable substitute for aser in poetic writings

2. The presence of Aramaisms is taken to support a postexilic authorship. But they may have been brought to the
Hebrew language early (see Esther) or they may represent a Northern Israelite coloring

3. Although some words are said to have been derived from Greek, they could have come from Solomon’s trade
contacts with India.

E. In view of the above arguments on authorship, and plausible answers to objections, it seems reasonable to affirm
that Song of Songs was written in the tenth century B.C. during Solomon’s reign (between 971 and 931 B.C.)
Deer writes, “Some wonder how Solomon could be the author of a book that extols faithfulness in marriage when he
was so unfaithful, having 700 wives and 300 concubines (1 Kings 11:3). Perhaps the answer is that the ‘beloved’ in the
Song whom he married was his first wife. If so, then the book may have been written soon after his marriage, before he
fell into the sin of polygamy”

Purpose

A. To extol sexual love between a man and a woman united in marriage

B. Hill and Walton affirm that “The book is likely a northern kingdom satire on the reign of Solomon and his
exploitation of women (ironically to his own demise) and a memorializing of the exemplary character of the
Shulammite maiden who rejected the wooing of the king out of faithfulness to her common-lover”

C. To affirm God’s design for sexuality between a man and a woman

D. To unfold the maturing of a relationship between a man and a woman before, at, and after marriage

Theme

Loving and being loved. “Love the flame of Yahweh.”1 “Love as strong as death.

1.God’s law commands sexual purity. Marriage provides the right framework within which his people may properly
enjoy the gift of sexual intimacy (see Gen. 2:23–24). Thus God’s people honor him and commend him to the world
when they demonstrate with their lives that obedience in such matters brings genuine delight.

2.Marriage is a gift of God, and is to be founded on loyalty and commitment (see Gen. 2:24, “hold fast”), which allows
delight to flourish. As such, it is a fitting image for God’s relationship with his people.

Theological Purpose

The Song of Solomon is part of the wisdom literature of the Bible. It gives us a godly perspective on the love between
a man and a woman. As we encounter God’s ideal, our shortcomings, sins, and failures become evident. Our
appreciation for the gospel grows even deeper as we see new ways that we need the grace of God in Christ. One need
not delve into speculative allegory for the Song of Solomon to teach us about Christ’s love for the church. A primary
purpose of marriage is to reveal the mystery of Christ’s love for his Bride, (Eph. 5:32). When the Song presents an
ideal picture of love in marriage, we have a unique glimpse into the relationship between Christ and the church that
leads us to love our Savior and his gospel all the more deeply.

Outline

Introduction (1:1–6)

Dialogue between the lovers (1:7–2:7)

The woman recalls a visit from her lover (2:8–17)

The woman addresses the daughters of Zion (3:1–5)

Sighting a royal wedding procession (3:6–11)

The man describes his lover's beauty (4:1–5:1)

The woman addresses the daughters of Jerusalem (5:2–6:4)

The man describes his lover, who visits him (6:5–12)

Observers describe the woman's beauty (6:13–8:4)

Appendix (8:5–14)

5.The book of Lamentations

Title of the book

A. Hebrew: The title to the book in Hebrew is hkya (‘Ekah).This is the Hebrew term for “How,” “Alas,” or “Oh” that
appears as the first word in the Hebrew text in 1:1; 2:1; 4:1. This word was commonly used in Israelite funeral dirges
(cf. 2 Sam 1:19; Isa 42:12)

B. Greek: The title to the book in Greek is QRHNOI (Threnos) meaning “lament.”

C. Latin: The title to the book in the Latin Vulgate was a transliteration for the title “lament” (Threni) and was
subtitled Id est Lamentationes Jeremiae Prophatae which became the basis for our English title “Lamentations.”

Author

Probably Jeremiah the Prophet

A. External Evidence:

1. The Greek Septuagint (LXX) ascribes the book to the prophet Jeremiah--”QRHNOI IEREMIOU.”

2. Jewish tradition ascribed the book of Lamentations to the prophet Jeremiah.

3. The Latin Vulgate ascribed the book to Jeremiah--Id est Lamentationes Jeremiae Prophetae

4. The early church fathers, Origen and Jerome, understood without question that Jeremiah was the author of
Lamentations.

B. Internal Evidence:

1. Jeremiah and Lamentations both convey a similar tone and employ similar vocabulary.

2. The main basis for rejecting Jeremiah as the author of the book is style.

a. Some would argue that since its poetic style is different than that of Jeremiah that it should be assigned to “an
unknown eyewitness of the fall of Jerusalem, since the text itself records nothing of authorship”
But why could not Jeremiah write in a poetic style?

b. Arguments which affirm that Jeremiah and Lamentations do not share a similar view point are not built upon sound
exegesis.

Date

The common conception is that the book of Lamentations, which mourns the destruction of the first Holy Temple and
the ensuing exile of the Jewish nation, was written in reaction to those tragic events. Many paintings depict the
prophet Jeremiah, the author of Lamentations, penning the work while in the background Jerusalem and the Temple
are going up in smoke.

In actuality, the widely accepted Jewish view is that Lamentations (or at least the bulk of it) was penned years before
the actual calamitous events it depicts.
The first Temple was destroyed in the year 423 BCE. Seventeen years earlier, G-dinstructed Jeremiah, “Take for
yourself a scroll and write upon it all the words that I have spoken to you concerning Israel and concerning Judah . . .
Perhaps the house of Judah will hear all the evil that I plan to do to them, in order that they should repent, each man of
his evil way, and I will forgive their iniquity and their sin.”

Jeremiah, who was imprisoned at the time (apparently because King Jehoiakim was tired of listening to Jeremiah’s
prophecies foretelling the fall of Jerusalem), dictated to his devoted student Baruch ben Neriah three chapters, each
chapter consisting of 22 verses, each verse beginning with a different letter, following the order of the Hebrew
alphabet. These chapters vividly and heart-wrenchingly describe the tragedies and calamities that would befall Judah.
The chapters speak in past tense, lamenting these events as if they had already occurred.

Purposes for the book

A. To provide an emotional postscript to the book of Jeremiah.

B. To express grief over the fall of Jerusalem because of her sin.

C. To remind the readers that “sin, in spite of all its allurement and excitement, carries with it heavy weights of sorrow,
grief, misery, barrenness, and pain.”

Note the Parallels between Lamentations and Deuteronomy..

6.The book of Psalms

The Book of Psalms Tehillim, "praises"), commonly referred to simply as Psalms or "the Psalms", is the first book of
the Ketuvim ("Writings"), the third section of the Hebrew Bible, and thus a book of the Christian Old Testament.

Titles

A. In Hebrew the title is "Songs of Praise" or Praises" (Tehillim, cf. Psalm 145). This is surprising because so many of
the psalms are laments or complaints.

B. In the Septuagint (LXX) the title is psalmos which means "to pluck." This Greek term is used of the Psalms
in Luke 20:42; 24:44 and Acts 1:20. Not all the psalms were meant to be sung with musical accompaniment, but this
came to be the title of the whole book in the LXX.

Authorship

The brief descriptions that introduce the psalms have David listed as author in 73 instances. David's personality and
identity are clearly stamped on many of these psalms. While it is clear that David wrote many of the individual psalms,
he is definitely not the author of the entire collection. Two of the psalms (72) and (127) are attributed to Solomon,
David's son and successor. Psalm 90 is a prayer assigned to Moses. Another group of 12 psalms (50) and (73—83) is
ascribed to the family of Asaph. The sons of Korah wrote 11 psalms (42, 44-49, 84-85,87-88). Psalm 88 is attributed
to Heman, while (89) is assigned to Ethan the Ezrahite. With the exception of Solomon and Moses, all these additional
authors were priests or Levites who were responsible for providing music for sanctuary worship during David's reign.
Fifty of the psalms designate no specific person as author.

A. The traditional authorship of many of the Psalms is given in titles or superscriptions, which are present in all but
thirty-four Psalms. There are two ways to view these titles:

1. They are part of the Masoretic Hebrew text and present in the Septuagint (though often differing), therefore,
canonical. However, the Psalms found in the Dead Sea Scrolls do not have these titles and superscriptions.

2. They are not original with the inspired authors and should be viewed as ancient traditions, not inspired truths. It
seems that at least two of them disagree with other canonical texts:

a. Psalm 34's title vs. 1 Sam. 21:10ff (the name of the Philistine king)

b. Psalm 56's title vs. 1 Sam. 21:10 (how did David get to Gath)

c. Psalm 60's superscriptions show the difficulty of relating to 2 Sam. 8:13 and 1 Chr. 18:12 in the number of enemies
killed by whom.

3. Another problem is that the Hebrew preposition "of" can be understood in several ways:

a. "written by"

b. "written for"

c. "written to"

d. "belonging to the time of"

e. "under the direction of"

B. The Masoretic Hebrew Text's title designation of authors:

1. David, (1 Samuel 16:16-18), (MT) author of 73 psalms; (LXX) author of 84 psalms; (Vulgate) author of 53 psalms

2. Anonymous — 50 psalms: 1,2,10,33,43,71,91, 93-97,104-107,118-119,135,137,146-150

3. Asaph, David's choir leader (1 Chr. 15:16-17; 16:5, "the sons of Asaph" are mentioned in Neh. 7:44) 12 psalms: 50,
73-83

4. Sons of Korah, a family of Levitical musicians (1 Chr. 9:19; 15:17) 11 psalms: 42-49 except 43; 84-88 except 86

5. Jeduthun, Levitical choir leader, (1 Chr. 16:41-42; 25:1-3; 2 Chr. 5:12) 3 psalms: 39; 62; 77

6. Solomon, 2 psalms: 72; 127, "written by,""written for,""written to,""belonging to,""in the time of," or "under
direction of"

7. Moses, 1 psalm: 90

8. The Ezrahite (1 Chr. 6:33; 15:17)

a. Ethan, Psalm 89 (some think Abraham) 1 Chr. 15:17,19

b. Heman, Psalm 88 (also a son of Korah) 1 Kgs. 4:31; 1 Chr. 4:31; 15:19

Date
A. The dating of the Psalms is difficult for several reasons:

1. the individual psalms have a particular occasion that caused them to be written

2. at some point the words of one psalmist became the words of the community of faith

3. the psalms were collected through an editorial process into five books

B. The Psalms include poems from all periods of Israel's life:

1. Jewish tradition says:

a. Adam wrote Psalm 139

b. Melchizedek wrote Psalm 110

c. Abraham wrote Psalm 89

d. Moses wrote Psalm 90

2. Modern scholarship has divided the Psalms into three major periods:

a. pre-exilic (books, I, II, & IV)

b. exilic (book III)

c. post-exilic (book V)

The structure of the psalter

A. There is no general theme or pattern. There is:

1. a general introduction (characteristic of a righteous person) — Psalm 1

2. every one of the five divisions of books ends with a doxology, 41:13; 72:18-19; 89:52; 106:48

3. a general close (doxology) — Psalm 150.

B. Characteristics of the Five Books

1. Book 1 — Psalms 1-41

a. all but 4 attributed to David (1; 2; 10; 33)

b. YHWH as title for God predominates, YHWH — 273 to Elohim — 15

c. the historical setting was possibly David's days in conflict with Saul

2. Book 2 — Psalms 42-72

a. Psalms 42-49 to sons of Korah (except 43)

b. Elohim as title for God predominates, Elohim - 164 to YHWH - 30

c. the historical setting was possibly David's days as King

3. Book 3 — Psalms 73-89

a. Psalms 73-83, Asaph

b. Psalms 84-88, sons of Korah (except 86)

c. 26 psalms attributed to David

d. YHWH as title for God 44 times; Elohim 43 times

e. the historical setting was possibly Assyrian crisis

4. Book 4 — Psalms 90-106

a. Psalm 101; 103 to David

b. Psalm 90 to Moses

c. all others anonymous

d. YHWH used 104 times; Elohim - 7 times

e. the historical setting was possibly Babylonian crisis

5. Book 5 — Psalms 107-150

a. Psalm 119 is an extended acrostic on God's Word

b. YHWH is used 236 times; Elohim 7 times

c. Psalms 146-150 are praise psalms which all begin with "Praise the Lord"

d. the historical setting was possibly hope in God's future blessings

C. A sample of ways to group the Psalms:

1. by theme or topic

a. hymns of praise

(1) to God as creator, 8; 19; 104; 139; 148

(2) to God in general, 33; 103; 113; 117; 134-136; 145-147

b. hymns of thanksgiving, 9-10; 11; 16; 30; 32; 34; 92; 116; 138

c. laments/dirges/complaints

(1) corporate, 12; 14; 44; 53; 58; 60; 74; 79; 80; 83; 85; 89; 90; 94; 106; 123; 126; 137

(2) individual, 3-7; 3; 17; 22; 25-28; 31; 35; 38-43; 69-71; 86; 88; 102; 109; 120; 130; 139-143

d. hymns of kingship

(1) God as king, 47; 93; 96-99

(2) King of Israel or Messiah, 2; 18; 20; 21; 45; 72; 89; 101; 110

e. hymns about Zion, 46; 48; 76; 84; 87; 122

f. hymns of liturgy

(1) covenant renewal, 50; 81

(2) priestly blessings, 134

(3) about Temple, 15; 24; 68

g. hymns about wisdom, 36; 37; 49; 73; 111; 112; 127; 128; 133

h. hymns about faith in YHWH's faithfulness, 11; 16; 23; 62; 63; 91; 121; 131

i. condemnation of false gods and idolatry, 82; 115

2. by author or speaker

a. hymns of David using mostly YHWH as the name of Deity, Psalms 1-41

b. hymns of David using mostly Elohim as the name of Deity, Psalms 51-72

c. hymns by David's Levitical musicians and singers

(1) Korah and sons, Psalms 42-49; 84-88

(2) Asaph and sons, Psalms 73-83

d. hymns by praisers, Psalms 111-118; 140-150

e. hymns by pilgrims coming to Jerusalem to worship at a feast day, Psalms 120-134

3. by historical events in Israel's history based on superscription or content, Psalms 14; 44; 46-48; 53; 66; 68; 74; 76;
79; 80; 83; 85; 87; 108; 122; 124-126; and 129.

Purpose of psalms

A. Israel believed that all of life was related to God by covenant. The Psalms are humanity's release to God of the
deepest emotions of life (awe and intimacy). They functioned in corporate worship as well as individual devotions.
They were a liturgical way to recount and accent Israel's history and theology.

B. Israel believed in one and only one personal, caring God and that they were the special object of His love. Faith was
not liturgical or creedal but personal and daily. The poetic form of the Psalms helps us express our religious self to
God. The chief character of the OT is God!

C. All of the Psalms may have begun as individual expressions of personal faith, which were later used by the
community of faith (cf. Psalm 23; 139, etc).

D. From the NT use of quotes from the Psalms it is obvious that they were revelatory, as well as emotive. They reflect
truths about God, humanity, sin, hope, Messiah, and restoration.

Bibliography

Bruce, F.F. “Introduction to the Wisdom Literature,” in The New Layman’s Bible Commentary, ed. by G. C. D.
Howley et. al., 1979.

Bullock, C. Hassell. An Introduction to the Old Testament Poetic Books. Chicago: Moody Press, 1979.

Hargreaves, John. A Guide to Psalms. Delhi: ISPCK, 1987.

Johnson, L. D. Israel’s Wisdom: Learn and Live. Nashville: Broadman Press, 1975.

Kinder, Derek. The proverbs, An Introduction and Commentary. Leicester: Inter Varsity Press, 1964.

Kuntz, J.K. The People of Ancient Israel. New York: Harper and Row Publishers, 1974.
Lasor, William Sanford et. al. Old Testament Survey. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1982.

Murphy, R. E. “Introduction to Wisdom Literature” in The New Jerome Biblical Commentary ed. by Raymond E.
Brown et. al., 1990.

Rhodes, Arnold B. The Book of Psalms: The Layman’s Bible Commentary. Atlanta: John Knox Press, 1978.

Whybray, R.N. The Book of Proverbs. London: Cambridge University Press, 1972.