RECENT TRENDS in WISDOM RESEARCH Johann COOK 1

277 BIBLIOTHECA ORIENTALIS LXI N° 3-4, mei-augustus 2004 278

2. Biblical commentaries Within the space of three years four commentaries on the book of Proverbs have appeared. The first is by R.C. van Leeuwen, Proverbs (1997); the second appeared in 1998 by R.E. Murphy, Proverbs; the third by R.J. Clifford, Proverbs (1999); and the fourth by M. V. Fox, Proverbs 1-9 (2000). The last one had already been completed by 1996 and hence exhaustive treatments of more recent works, such as the other three commentaries as well as the book by J. Cook, The Septuagint of Proverbs — Jewish and/or Hellenistic Proverbs? Concerning the Hellenistic colouring of LXX Proverbs (1997), are consequently not found here. However, Fox does refer to the latter work. Finally and recently, the commentary by H.F. Fuhs has appeard, entitled Sprichwörter. Die neue Echter Bibel. Kommentar zum Alten Testament mit der Einheitsüberset- zung (2001). Since I have received both the commentary by Fox, which by the way best represents the novel developments mentioned above, and the one by Fuhs for review, I will deal with them in the first section of this contribution. 2.1 M.V. Fox The commentary by Fox breaks new ground in a number of areas. It represents an interpretation by someone who is competent in a variety of research fields: Egyptology, Bibli- cal studies including Hebrew grammar, the versions and rab- binics. In this first part of a two-part series, in which he deals with the first 9 chapters of Proverbs, Fox provides a comprehen- sive but focused introduction to this book. In a short para- graph “On Reading Proverbs” he succinctly refers to the RECENT TRENDS IN WISDOM RESEARCH novel principle that is being introduced in Proverbs, com- pared to other international Wisdom literature: “wisdom… Johann COOK*) as conceived in Proverbs as a whole is not just a set of prepackaged traditional truths or wise teachings. It is the power of the human mind, both in its intellectual faculties 1. Introduction and in the knowledge it can gain, hold, and transmit. Wis- There have been some clearly ascertainable trends in the dom both transcends the individual mind and resides within research on wisdom literature over the past decade. The first it. God possesses it and, we are taught, it can be ours as well” is an increase in the number of commentaries that have been (Fox 2000:3). From the rest of his commentary it is clear that written by competent scholars on some of the Old Testament this wisdom is in essence a practical, non-esoteric or intel- wisdom books, notably the book of Proverbs. Secondly, the lectualised wisdom. He even takes Madame Folly as a phys- figures of lady Wisdom and Madame Folly have been dealt ical person who is actually involved in sexually misleading with fairly exhaustively during this period and, thirdly, the the inexperienced young man! Septuagint is increasingly used as an independent wisdom Fox has interesting views on introductory questions. Tak- source or at the very least taken more seriously by the schol- ing Chapter 24:23 at face value, he sees Proverbs as a col- arly community. For the sake of conciseness I will refrain lection of statements by an indefinite number of sages and from dealing with some other minor novel developments, secular sages at that (p. 7). He finds no positive evidence for such as prominent interpretations of individual wisdom the existence of schools in ancient Israel, at least not before books. One that comes to mind, however, is the creative, the Hellenistic period and more specifically with Ben Sira. (post)modern analysis of Kohelet by Michael Fox, A time to He effectively takes Chapters 1-9 as instruction genre with a build and a time to tear down — a rereading of Ecclesiastes father-to-son setting, at least as a fiction (p. 9). (1998). This close rereading certainly represents a novel inter- As has become the custom in scholarly circles recently, pretation of Kohelet.1) Norbert Lohfink has also just pub- Fox accepts a rather late dating for the final strata of the lished another commentary on this interesting book (2003; book. However, he formulates his own arguments in this translated from the German by S McEvenue). In the final regard. He rejects the attractive hypothesis of Wolters that analysis this is evidence that wisdom literature is currently at Proverbs 31 verse 27 (eipvo) is an indication of possible later the forefront of research. Hellenistic influence in the Hebrew text. Yet he does accept the possibility of Chapter 8 being, partly at least, a response to Greek philosophy (p. 6). He does, however, see this as an *) Dept. of Ancient Studies, University of Stellenbosch, South Africa. 1) For my review, see JNSL 25/2 (1999), 257f. uncertain basis for dating. 279 RECENT TRENDS IN WISDOM RESEARCH 280

Fox’s chapter giving a survey of wisdom literature is func- book and, secondly, the wordplay on Sophia (Prov. 30:27). tional for the book. After addressing the genres of wisdom, He accepts that the Hebrew version took its final form against he firstly deals with Wisdom before Proverbs in which the background of a crisis — the battle between the Ptole- aspects of wisdom in Egypt, Mesopotamia and the Levant are maeans and the Seleucids for the heart of Palestine. “In diese addressed. Thereafter, later Wisdom traditions, typified as unruhigen und spannungsgeladenen Verhältnisse hinein Wisdom after Proverbs, are discussed. In order to argue con- schreibt der Dichter sein Buch” (p. 11). This represents a textually Fox then deals semantically with words for wisdom point of view diametrically opposed to the views of Maier and folly. This orientation is helpful as a necessary back- and Baumann, which I will discuss shortly. In my opinion ground to the translation and commentary that follow. Fuhs’s view is at least as plausible as are the other two. Fox has an innovative approach towards the book of This commentary is aimed at elucidating Catholic ecclesi- Proverbs. Following the introduction, Chapter 2 deals with astical practices. Hence the whole of the book is divided into the translation and commentary. This is followed by Chapter three major sections — A: Philosophisch-geschichtstheolo- 3 devoted to specific essays and textual notes on Proverbs 1- gische Grundlegung (1:8-9:19); B: Lebensnahrung vom 9. The most significant aspect, however, from my perspec- Tisch der Weisheit JHWH (10:1-29:27) and C: the conclu- tive, is that he deals fairly exhaustively with the Septuagint sion (Schluss). Within these larger divisions each chapter is version of Proverbs. Along with McKane’s (1970) study, this subdivided into shorter sections. As part of an appropriate is the commentary that deals with the Septuagint most exten- albeit cursory introductory orientation, a chapter is devoted sively. In addition to the large number of discussions in the to “wichtigen Redeformen und Stilfiguren” (pp. 15-19), commentary itself, Fox has dealt with this all-important ver- which is an indication of the scientific approach followed in sion systematically. To him LXX Proverbs is “by far the the commentary. At the end of the introduction a relatively most valuable of the versions for text criticism, for the his- representative bibliography is added. tory of interpretation, and for the transmission history of the The commentary does not provide a fully fledged exege- book of Proverbs” (p. 361). We have a fundamental differ- sis of the Hebrew but presents an eclectic discussion of ence of opinion as to the value of this Greek version. He prominent words/phrases. It can thus not be deemed a com- argues that it “is primarily a translation, one aiming at a faith- mentary proper. Whereas the division is done systematically, ful representation of the Hebrew, and it is best understood in the selection of exegetical issues is not. This is surely the terms of that goal” (p. 361). I, on the other hand, have result of a lack of space. However, in some instances this demonstrated that it is principally to be seen as an exegetical leads to ad hoc statements that are not common knowledge writing — “the earliest exegetical commentary on the and that actually need to be argued at length. One example Hebrew text” (Cook 1997:35). My position is based upon must suffice. In the discussion of the first seven verses Fuhs translation technical studies of the whole of LXX Proverbs refers to Chapter 9 verse 1, where the youth is implored to (Cook 2002a in TC). I rate the text-critical value of this ver- enter the house of wisdom. To Fuhs there seems to be no sion as extremely low; hence I would not be willing to doubt that this is not a school (kein Schulhaus) but a temple engage in the reconstruction or retroversion of its parent text (p. 25). This is an interesting remark, but one would have too readily (Cook 1997:334). To me LXX Proverbs has much welcomed some systematic discussion. In Chapter 9 (p. 70) more value for exegetical and interpretative purposes. Natu- the author deals somewhat more extensively with this issue. rally this means that this version should be approached in a The fundamentally dogmatic approach followed by the methodically acceptable manner. author is also observed in his view that the four Zielvorgaben that he has formulated in connection with the introductory 2.2 H.F. Fuhs verses (p. 24) are paradigmatic to the point that they provide This commentary in the KZAT is the second by the author, the sole hermeneutic keys to Proverbs, for “Wer sie akzep- who is also responsible for the book of Ezekiel. Die neue tiert, liest das Buch mit Gewinn. Wer nicht, wird das echter Bibel is the first Catholic commentary on the OT in Anliegen des Dichters nicht begreifen” (p. 24). The same par- German. It takes the so-called Einheitsübersetzung as basis adigmatic approach is adhered to in the rest of the commen- and characteristically addresses exegetical and other issues tary. It must nevertheless be stated that even though this concisely without getting involved in the detail of research approach is somewhat restrictive, it does in many instances problems. This is a daunting task; however, Fuhs has suc- provoke the reader to reflect on specific issues. It is also by ceeded in executing this appropriately. He refers to signifi- no means, as stated already, a “sectarian” approach, since the cant research that has taken place on this book. He accepts notes are filled with references to extra-biblical sources. the reality that the author(s) of this book actually made use Another characteristic of Fuhs's approach is his consistent of international wisdom sources (“einem reichen Fundus lit- references to inter-textual relationships with earlier material. erarischer Quellen”, p. 9) such as the Egyptian teaching of This is clearly observed in his discussion of Chapter 1 verses Amenemope. He is also informed as to the significant dif- 20-33. According to him (and here he agrees with Baumann), ference in the order of chapters that occurs towards the end this instruction refers to “die prophetische Sozialkritik” (p. of Proverbs in the Septuagint compared to the Massoretic text 28). He also finds references to the Joseph cycle and more (p. 10). Unfortunately he does not work out the ramifications specifically to Gen 37:12-36 and refers to Gen 1 as inter-tex- of this for the understanding of Proverbs. He is moreover tual background to this creation passage (p. 66). aware of the most recent research results concerning this His interpretation of Proverbs Chapter 8 is representative book. For example, he adopts a rather novel view as to the of the paradigm that he follows in his commentary. Without dating of the final form of this book, namely circa 200 B.C.E. engaging with the details of the chapter, he does address (“das alles sind Mosaiksteine, die in die Nähe von Sir und essential issues such as the grammatical, stylistic structure of damit in die Zeit um 200 v.Chr. verweisen”, p. 11). Decisive this chapter. He also takes text-critical issues into account, for him in this regard are, firstly, the language used in this for example, the seeming homoioteleuton in verses 32-34. 281 BIBLIOTHECA ORIENTALIS LXI N° 3-4, mei-augustus 2004 282

Naturally, it is difficult to address such a complicated and of course, one exception, namely textual data. However, one exegetically dense chapter in the space of 8 columns. He nev- problem in this regard is that Maier's methodological stance ertheless deals with central issues such as “die Einzigkeit does not allow her to include extra-biblical or even inter-tes- JHWHs in polemischer Aufgrenzung zur Götterwelt” (p. 64). tamental/early Judaic wisdom literature: “Ausserbiblische Lady wisdom is moreover seen as “idealer Mittlergestalt Weisheitstexte und die zwischentestamentliche weisheitsliche zwischen JHWH und den Menschen” (p. 64). Literatur treten von daher bewust in den Hintergrund” (p. 3). This commentary represents a useful though cryptic dis- According to her, the figure of the “Strange Woman” should cussion of the Hebrew version of Proverbs. It can therefore exclusively be seen as part and parcel of the Old Testament at the most be used in conjunction with other prominent tradition. exegetical sources for primary research. In order to determine to what extent Maier succeeded in her analysis it is therefore necessary to evaluate her textual 3. Proverbs 1-9 exegesis. Naturally this can only be done cursorily here. Maier’s textual analyses are exhaustive and detailed. The 3.1. The Strange Woman same methodological steps are consistently followed. She As mentioned above, there are a variety of interpretations commences with the translation of the text and in her first of the possible dating of Proverbs 1-9. One of the most paragraph refers to the importance of the Septuagint version, prominent is that by C. Maier, Die <> in in this case, of Prov Chapter 2. She correctly argues that the Proverbien 1-9. Eine exegetische und sozialgeschichtliche text-critical value of LXX Proverbs is extremely low (p. 70), Studie, which appeared in 1995. yet she does not incorporate this insight consistently. On the Maier has chosen a specific theme, the Strange Woman as one hand, she endeavours to deal with the LXX indepen- described in Proverbs 2:1-22; 5:1-23; 6:20-35; 7:1-27 and dently; on the other hand, however, she quotes the Greek as 9:1-6 and 13-18. From these chosen pericopes some of if it actually had the MT as Vorlage (cf. p. 84 footnote b). Maier’s presuppositions become clear, for instance, her view She also mentions important different nuances in the German that 9:7-12 should not be included in the discussion. translation of the text based upon the LXX without actually Maier operates with a number of presuppositions. Firstly, working out the exegetical implications of these differences. she typifies her analysis as an exegetical and socio-historical One example is the highly significant interpretation of emzm study. She introduces a new methodology in that she endeav- by means of boul® kalß . I have indicated that this Greek ours to combine “sozialgeschichtliche Untersuchung” and version, when read independently as a first methodical step, “exegetische Analyse” (p. 3). She has little doubt, moreover, can indeed throw light upon the Hebrew (Cook 1997:124). that the historical context of these passages is post-exilic In the Hebrew Chapter 2 is full of contrasts. The LXX con- Judah. “Die Datierung von Prov 1-9 in nachexilische Zeit tains even more explicit dualisms (Cook 1997a). The trans- kann aufgrund bisheriger Forschungsergebnisse als Arbeit- lator has deliberately emphasised these dualisms since they shypothese vorausgesezt werden” (p. 2). It becomes clear that fit his ideology of an anti-Hellenistic stance. In this regard it to her this applies to the Persian period, since she bases her is important to note that the two Greek phrases (boul® kalß study “auf dem Hintergrund des Kenntnisstandes zur and boul® kakß) form part of different ideological realms, Sozialgeschichte Judas in persischer Zeit” (pp. 3, 269). the good (verses 1-12) and the bad (verses 13-33), respec- Although this rather novel approach of Maier is to be wel- tively. comed, it seems to me that she too readily accepts that the In the final analysis Maier does demonstrate that Proverbs socio-historical background to Proverbs 1-9 should undoubt- 2 “ist kunstvoll arrangiert, seine Sprache sorgfältig gewählt edly be taken as the Persian period (earlier/later?) (p. 269). und reich an Metaphern” (p. 107). Her propositions con- The “sozialgeschichtliche Grundkonstellationen” that she cerning Chapter 5 are also tightly argued, although I would reconstructs (pp. 65-68) are in my opinion not that clear-cut. contend that the “eindeutige Trennung von politischer und For one, the dating of Ezra and Nehemiah is still problem- kultischer Versammlung” which she sees as an exclusive atic. Moreover, the fact that both Israelite personalities could characteristic of the Persian era, could just as well be applied be connected to the Persian historical situation in the 5th cen- to the later Hellenistic period. tury BCE does not prove that this has a bearing on the An interesting aspect of Maier's work is the way she inter- Strange Woman passages under discussion.2) The same prets the torah in Proverbs Chapter 6 verses 20-35. She has applies to her creative reference to a “Agrarkrise” that pre- taken account of the ground-breaking work by Fishbane and sumably broke out among the small farmers because of tax others as far as the later actualising of earlier traditions are burdens; according to her, this led to a social crisis in the concerned. The functioning of the torah in Proverbs she community that was already divided into the richer “upper relates to Deut 6:4 in agreement with earlier interpretations, class” and the poorer classes (p. 67). As Fox (p. 48) has cor- namely: “kann Prov 6,20-35 im Anschluss an Buchanan und rectly pointed out, this is a viable theoretical reconstruction; Bloch als ‘midraschartige' Auslegung von Dekalog und however, the same arguments could also be put forward for Schema Jisrael verstanden werden” (p. 163). Gese (1989:71) the later Hellenistic period, when the drastic Hellenisation of has already indicated that the word ‘torah' in Proverbs is not Palestine led to a large-scale crisis — and for that matter for a direct reference to the law of Moses. I have researched the earlier periods. The problem unfortunately remains that there way the later versions, and more specifically the Septuagint, is a critical shortage of appropriate artefacts that can provide have dealt with this issue. Proverbs 28 is important in this suitable information for reasonable reconstructions. There is, regard (Cook 1999:457-459). It contains the largest number of occurrences of the lexeme ervh, in this book. Verse 4 in the Septuagint also has a significant interpretation: jb vrchi 2) She does also concede that the problem of mixed marriages, a char- is interpreted by means of peribállousin ëauto⁄v te⁄xov, acteristic of the Persian period in Judah, is not mentioned explicitly in Proverbs 1-9 (p. 254). “they build a wall around them”. I have demonstrated that 283 RECENT TRENDS IN WISDOM RESEARCH 284 this is evidence of the rabbinic concept of the law of Moses, lowing corresponding lexemes: emkc enib eoy ervbg hyd and which has the conserving function of surrounding the right- evei hari (p. 92). There is an interesting parallel between the eous, those who love the law (Cook idem). Consequently, in way the person of Is 11:2 and Lady Wisdom are described: the broader biblical tradition there is undoubtedly a process “Beide Gestalten, Davidson wie Weisheitsgestalt, sind dem- of what Van der Kooij calls an actualising taking place. In nach in ganz ähnlicher Weise begabt bzw. ausgestattet” (p. her own words “Die Mahnrede formuliert somit ein Kapitel 92). According to Baumann, the only difference is that the judäischer Ethik in spätnachexilischer Zeit” (p. 176). shoot obtained his charismata via the evei hari whereas Lady In the final analysis I am not convinced that the Sitz im Wisdom is this Begabung in herself. Leben of the texts referring to the Strange Woman can with In this regard her view of the connection with the priestly certainty be dated to the Persian, even the later Persian, era. creation story is also important. She argues that wisdom In my view Proverbs Chapter 8 can be placed in the later Hel- does not receive the spirit but has her own, which is related lenistic era, which could be an indication of a generally later via the jiela cvr of Gen 1:2 (p. 90). In an addendum on dating for Chapters 1-9 and 31. Chapter 8 has not been dealt the relationship between Prov 8:22-31 and Gen 1:1-2:4a, with by Maier; however, the next example that I will discuss, Baumann finds correspondences as well as differences. In the book by Gerlinde Baumann, includes an exhaustive analy- both texts creation as ordering principle plays a role, sis. although creation as fiat does not occur in Proverbs. The heaven is the first of God's major created works in both and 3.2 Lady Wisdom hi‹arb is placed at the beginning of both passages. Not sur- As necessary background G. Baumann (Die Weisheits- prisingly, Baumann concludes that the thesis by Jastrow is gestalt in Proverbien 1-9 [1996]) provides a Forschungs- correct: “Prov 8,22-31 ist eine Art von poetischer Para- geschichte of the main recent positions concerning wisdom phrase auf Gen 1,1-2,4a; allerdings unter eigener Ziel- und in Proverbs 1-9. Central to Baumann's monograph is her Akzentsetzung” (p. 146). There can indeed be little doubt exhaustive analysis of Proverbs Chapter 8. Her methodology that the priestly creation passage was used inter-textually by can be typified as “traditionsgeschichtliche Untersuchung” the author(s) of Proverbs. (p. 58), but in the sense of “innerbiblische Exegese” (p. 60). She also formulates other significant conclusions as to Following Robert, she accepts that there are “inter-textual” the way Lady Wisdom functions in Prov 8:22-31. She references to other Old Testament passages and it is her inten- deems this passage to be a cosmogony or a cosmology and tion to demonstrate that “Solche Anspielungen und Aufnah- not just a creation hymn (Baumann 1996:151). The role of men älteren Traditionsguts sollen in dieser Arbeit untersucht Lady Wisdom is that of a mediator (Mittlerin) and not that werden” (p. 60). of Demiurgin (p. 250). Another important difference In order to limit the scope of her study, she refers only to between Gen 1 and Prov 8 is the position and role of a number of selected issues. She operates exclusively with Madame Folly. The latter does not appear in the Gen pas- written material from the mentioned corpus; context to her sage and is connected to the underworld and consequently is of fundamental significance and more specifically what she far removed from God, the creator. According to Baumann, calls “der Nahkontext” (p. 61). Finally, she intends to make between her and Lady Wisdom man is found underlying her exhaustive structural analyses in order to gain insight into the mediating role. The practical intent of wisdom is under- artful composition of specific passages. It is therefore clear scored by the final five verses. According to Baumann, this that she follows a multifaceted methodology that combines peroration includes two makarisms that end on a more seri- diachronic and synchronic aspects of the texts, which is a ous note. “Den Menschen wird hierdurch noch einmal die daunting task in itself. Tragweite ihres Tuns und die Wichtigkeit der Weisheit vor She also addresses text-critical issues. Also to her the Sep- Augen geführt” (p. 173). tuagint is an all-important version because, compared to MT, In her research on the “Ich-reden der Weisheitsgestalt” it sets its own accents. Unfortunately she concentrates on the Baumann (pp. 173-199) deals with other passages than Chap- smaller ad hoc differences between MT and LXX (cf. her dis- ter 8. Her analysis of Prov 1:20-33 is significant in that she cussion of Prov 8 in a footnote on page 63) and apparently finds evidence of Lady Wisdom as Prophet. She made a neat fails to see the larger picture. She has also not taken full cog- and exhaustive analysis of this passage and presents evidence nisance of the latest research in this regard, although she is of “der Weisheitsrede als prophetische Rede” (p. 177). Again critical of the interpretations of the “ältere Forschung”, she detects crucial inter-textual connections with other (in this according to which the differences between MT and LXX are case) prophetic books. Jer 4:21 is one example (p. 179) the result of Hellenism (p. 64). I concur with her view that where the combination of a questioning particle and a prepo- the text-critical value of LXX Proverbs is low. Unfortunately sition (ihm dy) plays a determinative role. However, other the author has not investigated these textual differences in her passages such as the Song of Songs and Ps 2 are also dis- ensuing analyses. She is apparently aware of the deviations cussed. In Proverbs it is wisdom that in the final analysis in Chapter 8 (cf. note 28), but does not work out the impli- saves the one who heeds it of disaster. In this regard it is cations of this (cf. my discussion in Cook 1997:201-246). important to note that, according to Baumann, wisdom is not In her discussion of this chapter she firstly presents a detailed a prophet proper; she does not represent God, but rather she analysis of its structure. Then each part is systematically takes the place of Jahwe (p. 199). The application of extra analysed. Of significance here is her consistent references to wisdom traditions, according to Baumann, has the function inter-textual data. Isaiah and Proverbs are interconnected as of underscoring the authority of Lady Wisdom and in a the- far as the concepts qdo and jir‹m are concerned (p. 79). She ological sense reminding the audience of the history of the also discusses other relevant passages, inter alia, Ex 31:3 and exiles of ancient Israel. 35:31; 1 Kgs 7:14 and Job 12:13. She finds parallels Baumann's views on the composition and the Sitz im between Is 11:2 and Prov 8:12-14. Significant are the fol- Leben of Proverbs 1-9 are significant. On the one hand, she 285 BIBLIOTHECA ORIENTALIS LXI N° 3-4, mei-augustus 2004 286 takes these passages as part and parcel of the final redaction Selected Bibliography of the book of Proverbs. On the other hand, however, this is not a specific “kunstvolle Komposition” (p. 251), even G. Baumann, Die Weistheitsgestalt in Proverbien 1-9 (Tübingen: though she does take 1:1-7 and Chapter 9 as a “Rahmung Mohr, 1996). R.J. Clifford, Proverbs (OTL; Louisville, Ky,.: Westminster/John des gesamten Proverbienbuches” (p. 256). Moreover, she Knox, 1999). identifies four theses that play some role in the structural J. Cook, The Septuagint of Proverbs — Jewish and/or Hellenistic composition of these first 9 chapters. Proverbs? Concerning the Hellenistic colouring of LXX As far as the Sitz im Leben of this book is concerned, she Proverbs (VTSup 69; Leiden: Brill, 1997). is reserved about the possibility of schools in ancient Israel. J. Cook, “The Law of Moses in Septuagint Proverbs', VT 49/3 To her the family was the primary place of education (1999), 448-461. (p. 261). Interesting is her view that the “Lehrreden” in F.E. Deist, Witnesses to the Old Testament (Pretoria: DRChurch, Prov 1-9 were primarily intended for hearing/listening and 1988). not for writing (p. 264)! Nevertheless, in the final analysis M.V. Fox, A time to build and a time to tear down — a rereading of Ecclesiastes (Grand Rapids: Eerdmans, 1998). she chooses to talk about a “Sitz im Buch” (p. 267), since M.V. Fox, Proverbs 1-9 (AB 18A; New York/London/Toronto/ it functions as an introduction to the book of Proverbs, Sydney and Auckland: Doubleday, 2000). but she accepts that this coincides with its Sitz im Leben M. Hengel, Judentum und Hellenismus (Tübingen: Mohr, (p. 273). 1973). Baumann is clear about her preferences concerning the dat- H.F. Fuhs, Sprichwörter. Die neue Echter Bibel. Kommentar zum ing of this book. She uses formgeschichtlichen arguments Alten Testament mit der Einheitsübersetzung (Würtzburg: (p. 268) as well as lexically based ones, inter alia, ara- Echter Verlag, 2001). maicisms and graecisms. Parallels to Trito-Isaiah (p. 271) are C. Maier, Die <> in Proverbien 1-9. Eine exegetis- also important for a later, post-exilic dating, more specifically che und sozialgeschichtliche Studie (Freiburg/Göttingen: Uni- versitätsverlag/Ruprecht, 1995). 400 CE (p. 272). She also refers positively to the arguments R.E. Murphy, Proverbs (WBC; Dallas, Texas: Word Books, of Maier that the final redaction took place during the Per- 1998). sian era. R.B.Y. Scott, Proverbs (AB; New York: Doubleday, 1965). As with Maier’s study, I am not convinced that the Per- R.C. Van Leeuwen, Proverbs (New Interpreter's Bible, V; sian period is the most appropriate choice to make. Practi- Nashville: Abingdon, 1997). cally all her arguments could also be applied to a somewhat R.N. Whybray, The Book of Proverbs, A Survey of Modern Study later, Hellenistic period. However, her analyses of the vari- (History of Biblical Interpretation Series 1; Leiden: Brill, ous passages mentioned above are mostly well argued, cre- 1995). ative and methodologically grounded in the sound tradition of German exegesis. This applies especially to her expound- ing of Chapter 8.

4. The Septuagint There is a prominent trend of the Septuagint being used progressively in hermeneutical, theological circles. In addi- tion to the approaches of Fox, Maier and Baumann that I dis- cussed above, there has over the past decade appeared a stream of publications on the relevance of this Greek trans- lation for the understanding of the Hebrew, on the one hand, and importantly, for its own sake.

5. Conclusion In a previous review in BiOr 55 (1998), cols. 873-8, of a publication by Whybray (The Book of Proverbs. A Survey of Modern Study) I mentioned that the title of the book for any future review should be The Books of Proverbs since the Septuagint version should receive more concentrated attention by researchers. In the current review article I endeavoured to demonstrate that the field of research, wis- dom literature, in the broadest sense of the word is alive and well. Our understanding of this corpus is growing rapidly. The most exciting development is the way that scholars are progessively becoming aware of the relevance of the Sep- tuagint. Whether this is for the sake of understanding the Hebrew text better or for ist own sake, an sich, is not that important at this stage. What needs to be kept in mind is that this translation was the first commentary to its Hebrew par- ent text and in some instances, this surely applies to the LXX of Proverbs, it opens significant perspectives to exegetes and hermeneutists.