What is a proverb in the Bible?

The word chidah is once translated 'proverb,' Hab. 2:6 but is often translated 'riddle.' It signifies 'problem,' a hidden mode of speaking, which conceals the sense under figurative expressions. The parable of the great eagle in Ezek. 17:2-3, is also called a 'riddle.' The word commonly translated 'proverb,' and used for the Book of Proverbs is mashal, signifying 'comparison, similitude.' Proverbs are short sentences calculated to arrest attention and be retained in the memory. Deut. 28:37; 1 Sam. 24:13; Ps. 69:11; Prov. 1:1; Ecc. 12:9; Isa. 14:4; Jer. 24:9; Ezek. 12:22-23; Ezek. 18:2-3; etc. In the N.T. are the words

1, παραβολή, 'a similitude, comparison.' In the A.V. this is only once translated 'proverb,' Luke 4:23; but is often translated 'parable.'

The title of this book in the Hebrew Bible is "Mishle," which is derived from the verb "Mashal," to rule, hence short sayings which are given to govern life and conduct. It also has the meaning of "resemblance," that is a parable. Many proverbs are concentrated parables. our English word "proverbs" comes from the word "proverbia" used in the Latin translation. Traditionally the authorship of the whole book is attributed to Solomon, but the book itself does not claim this, nor does it sustain the Solomonic authorship of the entire collection. The major portion of the book is attributed to Solomon and there can be no question that he is the author of it. In First Kings 4:32 we read that the great king uttered 3,000 proverbs in which the wisdom given to him is illustrated. But the book does not contain this number of proverbs.

Chapter 25 begins with the statement: "These are also proverbs which the men of Hezekiah, King of Judah, copied out." This pious king must have had a great interest in compiling and preserving certain portions of the Word of God. According to this statement in Proverbs he must have commissioned certain scribes to add to the previous collection of proverbs by Solomon, other proverbs, which up to that time had remained uncollected. Then in chapter 30 we find the words of Agur the son of Jakeh, and in chapter 31 the words of King Lemuel.

As the proverb is a compressed parable, or an expanded comparison, so it often borders on the riddle or enigma in order to fix attention. The same Hebrew word appears to mean both "proverb" and "parable," which may in part if not wholly account for the former only in John's Gospel, the latter in the Synoptists. There, too, the parable stands in contrast with speaking plainly (John 16:25, 29; compare also Matt. 13:34-35).

Solomon then introduces himself in his known relation and position as the channel of these divinely given apothegms, not to glorify man like the seven sages of Greece, still less to magnify himself who bears witness to his own humiliation, but to exalt Jehovah in guarding him that heeds these words from folly and snare. For the declared end is the moral profit of man by what God gave to His glory — to know wisdom and instruction, to discern, and receive. However precious for all, the first aim is to give prudence to the simple; so open to deception in this world, and knowledge and discretion to the young man, apt to be heady and rashly opinionated. But there is another result surely anticipated; "he that is wise will hear, and the intelligent will attain to sound counsel: to understand a proverb and an allegory, the words of the wise and their enigmas [or, dark sayings]." Who more in place to teach these things than the man then inspired of God?

The word “parable” signifies the act of placing together; hence, a comparison or similitude. A parable is to the subject what a likeness is to the person; it is a resemblance presented enigmatically, but sufficiently clearly to indicate to the attentive mind that which is signified. It can therefore be used without giving offence, and may convey truth both gently and effectively. To be understood, it is necessary that the senses should be alive and exercised, otherwise it would fall on ears unappreciative and deaf.

Maxims (or aphorisms) played an important part in antiquity. This is still the case in the Orient. In a time when not everybody was able to read or to write, the learning or knowledge of proverbs was a special form of instruction.

The Proverbs is a book of poetry. The proverbs vary in style: some are antithetical couplets, one being the opposite of the other, as "a wise son maketh a glad father; but a foolish son is the heaviness of his mother." Others are synthetical, the second sentence enforcing the first, as "The Lord hath made all things for himself, yea, even the wicked for the day of evil." See POETRY.

In Prov. 1 the purport of the proverbs is pointed out: it is that instruction in wisdom, justice, judgement, and equity might be received: the fear of the Lord is the starting point. Satan would of course oppose this, so warnings are at once given to avoid the enticings of sinners. Wisdom cries aloud and in the streets: her instructions are for all. Retribution is for such as refuse her call.

Proverbs — wisdom for the path, the garnered experience of faith enlightened by revelation.

The Proverbs, i.e., wise maxims,1 Kings 4:32.

Proverbs is also poetic, written by King Solomon in his younger years, a book of wise instruction in reference to every department of personal life and conduct. Its great, outstanding truth is simply this: "The fear of the Lord is the beginning of wisdom." Its warnings against subtle evils are accompanied by instruction as to the means of avoiding these evils.

Solomon was filled with wisdom from above, but which had its exercise in this world, and its application to it; that is to say, which applied to it God's way of viewing all things, discerning the truth of all that, day by day, is developed in it. We have here the ways of God, the divine path of human conduct, the discernment of that which the heart of man produces, and of its consequences; and also — for one who is subject to the word — the means of avoiding the path of his own will and of his own foolish heart (which is unable to understand the bearing of a multitude of actions that it suggests to him), and this, not by bringing him back to moral perfection — for that is not the object of the Proverbs; but to that wisdom and prudence which enable him to avoid many errors, and to maintain a serious walk before God, and an habitual submission to His mind. The precepts of this book establish practical happiness in this world by maintaining earthly relationships in their integrity according to God. Now it is not human prudence and sagacity that are enjoined. The fear of the Lord,* which is the beginning of wisdom, is the subject here.