Book of Proverbs Research Papers (original) (raw)

Two issues in Prov 1:1–7 have not been adequately accounted for in the interpretation of the passage as a whole: (1) the grammatical agent(s) of the infinitives in Prov 1:2–4, 6; and (2) the intended audience of Prov 1:1–7. By attributing... more

Two issues in Prov 1:1–7 have not been adequately accounted for in the interpretation of the passage as a whole: (1) the grammatical agent(s) of the infinitives in Prov 1:2–4, 6; and (2) the intended audience of Prov 1:1–7. By attributing a distinct agent to 1:4, most interpreters include the “simpletons” and “youth” of 1:4 in the audience of Proverbs, sometimes adding an ideal audience indicated rhetorically in 1:5—the “wise one” who hears. I argue that Prov 1:1–7 casts the “wise” as the ideal, intended audience rather than the “simpletons” and “youth” of 1:4. By addressing pertinent grammatical and rhetorical factors in Prov 1:1–7 in a consistent fashion, I offer a coherent reading of Prov 1:1–7 that views this passage as a tightly knit structure and addresses a single, intended audience.

In this chapter the question of the role and function of foreign women in the book of Proverbs is asked. It identifies distinct stereotypes in the depiction of women and shows how foreign women have been stereotyped and stigmatized. It... more

In this chapter the question of the role and function of foreign women in the book of Proverbs is asked. It identifies distinct stereotypes in the depiction of women and shows how foreign women have been stereotyped and stigmatized.
It raises and answers the question how the vocabulary already stigmatized people by generalisation and subversive allusions. It looks into the function of how composite figures serve as contrasting views of social groups and stigmatize foreign women as evil and deceiving. Looking into the history of Israel, it is analysed how in a socioeconomic reading the influence of Phoenician trade changed the view of foreigners. Due to Phoenician economic success the Phoenician woman-trader served as a role model for Israelite marriageable women. Therefore, the different religious backgrounds, leading to discrimination in other parts of the books, are led aside for the reason of economic success and the role-model becomes a faithful Israelite.
This study makes a unique contributes to academic research by showing the ambivalence and prejudice towards foreignness. It points out the discrimination of women by overstating and misrepresenting their status and analyses the reasons. Finally, the relevance for today’s society is suggested by reflection on society, observing that already in biblical times a society when it feels threatened for reasons of cultural identity, develops xenophobia.

這個主日學課程，講義大部分都是把《箴言》分段或歸類，但都跟大家分享。

If wisdom is the skill of living well, it seems prudent to ask what the end results of a life lived well looks like. If one heeds the advice of the sages, when can one expect their life to look like in the end? This paper attempts to... more

If wisdom is the skill of living well, it seems prudent to ask what the end results of a life lived well looks like. If one heeds the advice of the sages, when can one expect their life to look like in the end? This paper attempts to answer these questions by examining the Wisdom Literature of ancient Israel and Egypt and comparing the conclusions each culture's wise ones reach.

Proverbs is a poetic book full of images and metaphors, many of which are often obscure and enigmatic. In this volume, Rotasperti offers a contribution to the understanding of figurative language in Proverbs by looking at the grammatical... more

Proverbs is a poetic book full of images and metaphors, many of which are often obscure and enigmatic. In this volume, Rotasperti offers a contribution to the understanding of figurative language in Proverbs by looking at the grammatical and social contexts in which many of the book’s metaphors appear. The brief introduction explains the process and methodological assumptions used for identifying metaphors. The study then continues with a lexical review of four semantic categories: the body, urban fabric, nature and animals. The result of this survey is a deep analysis of several key metaphors that looks at their composition, structure, and interpretation.

Noting the debates around whether ‘wisdom’ constitutes a genre, this chapter instead studies the multiple smaller genres of which wisdom literature consists. Texts use (and sometimes intentionally misuse) genres to communicate with... more

Noting the debates around whether ‘wisdom’ constitutes a genre, this chapter instead studies the multiple smaller genres of which wisdom literature consists. Texts use (and sometimes intentionally misuse) genres to communicate with readers, providing them with conventions for interpretation and expectations about content. Surveying Proverbs, Ecclesiastes, Job, Ben Sira, and Wisdom of Solomon, the paper discerns four clusters of genres, grouped according to their communicative purpose. Some genres intend to instruct their users (sayings, instructions, diatribe, protreptic, and didactic narratives); others engage in reasoning (reflections and wisdom dialogues). These genres are not unexpected in wisdom literature, but the next are more familiar from other biblical corpora: some genres offer praise (either to wisdom, people of God), and others enunciate complaints (laments and legal complaints). These multiple genres combine and interact in complex ways within the wisdom book.

Considering works from the 19th century to the present, this article, for the first time, outlines and evaluates the use of the Book of Proverbs in systematic theology. Descriptively, it presents the most frequently cited texts of... more

Considering works from the 19th century to the present, this article, for the first time, outlines and evaluates the use of the Book of Proverbs in systematic theology. Descriptively, it presents the most frequently cited texts of Proverbs and their significance for theologians. Prescriptively, it compares the consensus and debate among theologians with the conclusions of biblical exegetes. I conclude that exegetes and systematic theologians at times agree in their interpretation of passages (e.g., "the fear of the Lord"; Prov 6:23; 15:3; 20:9). However, more significantly, some systematic theologians present evidence from Proverbs based on interpretations largely unsupported by biblical exegetes, offering or assuming interpretations that contradict the conclusions of commentators (e.g., Prov 1:20-33; 8:22-31; 16:4; 30:4). I explore these disparate interpretations in detail and identify the core interpretive issues, offering suggestions for theologians and the relation of systematic theology and biblical scholarship.

I argue that many concepts in Proverbs accord with the criteria of Aristotle's moral virtues and Aquinas' theological virtues. This book conducts a historically-contextualized comparison of Proverbs and ancient/medieval philosophy,... more

The interest in wonder has been a welcome trend in theological education. Curiously, though, it has happened without much reference to the Bible's own witness on schooling. This essay seeks to address the gap, therefore, by looking at a... more

The interest in wonder has been a welcome trend in theological education. Curiously, though, it has happened without much reference to the Bible's own witness on schooling. This essay seeks to address the gap, therefore, by looking at a key text in the study of Israelite education: the book of Proverbs. It does so is by locating wonder within Proverbs' vision of education. Since metaphors are central to this vision, the study especially considers the ones that are foundational. What it finds, though, is that the usual suspects—the 'way' and the father/son relationship—do not provide a truly governing metaphor for education. Instead, such a metaphor may be found in the idea of the 'house' and 'house-building'. Viewed through this lens, wonder takes on new significance. It becomes the animating spark that connects the two 'houses' of education: the 'house' of the father and the 'house' of God. If humans are to 'build' their homes like God built the cosmos, they must imitate Woman Wisdom; and the ideal portrait of Woman Wisdom, in Proverbs 8, characterises her chief attribute as wonder (vv 29-31). The governing ethos of wisdom education, therefore, is divine hospitality: God has made the world as our 'playhouse' and he invites us to learn through wonderment.

With increased interest in wisdom in the Hebrew Bible and beyond, new questions are being raised about the Wisdom Literature category, ranging from its setting to its boundaries and even its continued validity. Now, therefore, is an... more

With increased interest in wisdom in the Hebrew Bible and beyond, new questions are being raised about the Wisdom Literature category, ranging from its setting to its boundaries and even its continued validity. Now, therefore, is an opportune time for the topic to receive the type of treatment that an Oxford Handbook will provide, in which a broad range of leading scholars in the field assess the current “state of the art” and reflect critically on where it is headed, spanning the gap between cutting-edge scholarship and standard textbook expositions. One feature of the current debates is the relationship between the wisdom concept and the literary category. The Oxford Handbook of Wisdom and Wisdom Literature will provide an opportunity to explore this relationship by setting contributions on wisdom as a concept in the Bible, related cultures, and the modern world alongside those on Wisdom Literature as a category, the texts associated with it, and their relationship with other biblical literature. Each article provides a critical review of the current state of research and then advances its own original argument about the future direction of the debate on the topic.

The author of this paper is fortunate enough not to undertake the task of integrating the theology of Proverbs into the biblical theology of the rest of the canonical books. Instead, the purpose of this paper is to propose a biblical... more

The author of this paper is fortunate enough not to undertake the task of integrating the theology of Proverbs into the biblical theology of the rest of the canonical books. Instead, the purpose of this paper is to propose a biblical theology of the Book of Proverbs drawn primarily from the biblical test itself. This means that the material will be analyzed as the biblical author presented it, the theological categories will be derived from biblical terminology, and a theology of Proverbs will be distinguished from the argument of the book.

The title suggests an approach that covers historical and exegetic segments, with preponderance in the sapiential books of the Old Testament. To talk about the concept of „wisdom” in „sapiential books” signifies approaching the subject... more

The title suggests an approach that covers historical and exegetic segments, with preponderance in the sapiential books of the Old Testament. To talk about the concept of „wisdom” in „sapiential books” signifies approaching the subject that gave the name to this sort of literature.

Thiruvalluvar’s Thirukkural is a collection of sacred couplets. It is considered to be a masterpiece written on the subject of human thoughts. It has also been in par with the Holy Bible and with John Milton’s Paradise Lost, it has also... more

Thiruvalluvar’s Thirukkural is a collection of sacred couplets. It is considered to be a masterpiece written on the subject of human thoughts. It has also been in par with the Holy Bible and with John Milton’s Paradise Lost, it has also been compared with other great books of many other religions. Thiruvalluvar’s views in Thirukkural is considered to be in a reasonable tone, and it also has hints of revolutionary ideas, such as terminating the system of caste. Thirukkural, the most celebrated work, has been an immense influence over the Tamil life and culture since ithas great views over the insights of our day to day life, making it to be universal. This paper aims to discuss the couplets translated by G. U. Pope’s on the chapters namely Learning and Friendship from the Thirukkural to be compared with the Book of Proverbs from the Holy Bible and with the essay Of Friendship by Francis Bacon.

Why are there such diverse collections and do they hold together in a unified way? From the perspective of the metaphorical system, it is possible to provide an answer based on three criteria: the permanent relationship between orality... more

Why are there such diverse collections and do they hold together in a unified way? From the perspective of the metaphorical system, it is possible to provide an answer based on three criteria: the permanent relationship between orality and textualization, the subdivision in Proverbs as a collection of collections, and the specific art of metaphors in Proverbs.

Resumo O estudo da Bíblia como produção literária tem sido bastante prolífico, tendo como uma de suas vertentes a intertextualidade e recepção dos textos. Nesse artigo será analisada a intertextualidade entre o Livro de Provérbios e os... more

Resumo O estudo da Bíblia como produção literária tem sido bastante prolífico, tendo como uma de suas vertentes a intertextualidade e recepção dos textos. Nesse artigo será analisada a intertextualidade entre o Livro de Provérbios e os escritos do Novo Testamento, procurando perceber de que forma os autores utilizaram o livro sapiencial. Esse estudo faz parte de um processo maior, que analisa a relação do Novo Testamento com o Antigo. Como abordagem metodológica, adotaremos o método comparativo, para perceber tais usos, por meio de quadros sinóticos que ajudem a observar o fenômeno da intertextualidade. O Livro de Provérbios é um marco na literatura sapiencial pela sua diversidade de fontes e possibilidades de aplicação, e se tornou parte da rica tradição judaica para a humanidade. Como resultado, esperamos demonstrar que as comunidades cristãs primitivas tinham viva em sua memória os ensinamentos apreendidos pela tradição judaica, seja pela pessoa de Jesus e seu estilo sapiencial, seja pelos apóstolos, considerando uma espiritualidade sapiencial. Palavras-chave: Intertextualidade. Livro de Provérbios. Recepção. Literatura

Il volume contiene due saggi introduttivi: uno dedicato all'inquadramento storico letterario (P. Nanni); e l'altro all'esame tecnico scientifico per una valutazione dei proverbi alla lue delle moderne conoscenze. Seguono due "Appendici":... more

Il volume contiene due saggi introduttivi: uno dedicato all'inquadramento storico letterario (P. Nanni); e l'altro all'esame tecnico scientifico per una valutazione dei proverbi alla lue delle moderne conoscenze. Seguono due "Appendici": la prima dedicata all'elenco completo dei proverbi attinenti all'agricoltura pubblicati in Toscana tra Sette e Ottocento; la seconda raccoglie 54 proverbi pubblicati e commentati sulle pagine del "Giornale Agrario Toscano" alla metà del XIX secolo

Rentenir adalah pekerjaan yang dilakukan orang yang mencari nafkah dengan membungakan uang; tukang riba; pelepas uang; lintah darat . Artinya adalah rentenir meminjamkan uang dengan harapan bahwa orang yang meminjam akan mengembalikan... more

Rentenir adalah pekerjaan yang dilakukan orang yang mencari nafkah dengan membungakan uang; tukang riba; pelepas uang; lintah darat . Artinya adalah rentenir meminjamkan uang dengan harapan bahwa orang yang meminjam akan mengembalikan uang yang dipinjamnya beserta uang hasil pokok hutang yang telah disepakati (bunga pinjaman). Namun beberapa rentenir memberikan bunga pinjaman yang tinggi sehingga orang yang berhutang tidak dapat membayar hutangnya akan terkena konsekuensi tertentu, seperti penyitaan barang sampai kepada pembunuhan. Rentenir telah menjadi pekerjaan yang negatif di mata masyarakat sehingga ada julukan lintah darat bagi para rentenir, yang artinya adalah rentenir menghisap kehidupan orang yang berhutang.
Rentenir ini bukanlah pekerjaan yang baru, melainkan sudah lama sekali. Bahkan dalam Perjanjian Lama pekerjaan ini telah disoroti dalam Keluaran 22:25, “Jika engkau meminjamkan uang kepada salah seorang dari umat-Ku, orang yang miskin di antaramu, maka janganlah engkau berlaku sebagai seorang penagih hutang terhadap dia: janganlah kamu bebankan bunga uang kepadanya.” Bunga dalam bahasa Ibrani memiliki akar kata yang sama dengan menggigit. Sehingga seorang ahli tafsir Yahudi, Rashi, mengatakan bahwa bunga ini seperti gigitan ular yang menyebabkan luka kecil dan tidak berasa, tetapi sekejab menjadi bengkak dan memengaruhi seluruh tubuh. Sejak awal terbentuknya Israel pekerjaan ini telah ada dan terus berlanjut bahkan sampai masa Israel menjadi kerajaan, sampai juga pada masa pemerintahan Raja Salomo. Buktinya adalah pekerjaan ini disinggung dalam amsal Salomo di Kitab Amsal 1:19, “Demikianlah pengalaman setiap orang yang loba akan keuntungan gelap, yang mengambil nyawa orang yang mempunyainya.” Penulis beranggapan bahwa ayat ini berbicara tentang rentenir karena adanya ciri-ciri rentenir, yaitu loba akan keuntungan gelap dan mengambil nyawa orang yang mempunyainya. Tetapi nanti di paper ini akan diungkapkan kepada siapa amsal ini berbicara.

This essay attempts to give the reader an up to date review of the corpus referred to by scholars as Mesopotamian wisdom. The following types of wisdom are presented and discussed: proverbs and instructions; vanity literature;... more

This essay attempts to give the reader an up to date review of the corpus referred to by scholars as Mesopotamian wisdom. The following types of wisdom are presented and discussed: proverbs and instructions; vanity literature; pious-sufferer compositions; perceptive hymns; riddles; fables; disputation poems; and folktales. For each type, a full list of currently known texts is presented, along with a review of its main characteristics and its relation to the concept of wisdom.

It has been argued that Ben Sira, as a Hellenistic wisdom text, is an important document that combines Israelite wisdom tradition with Torah including Deuteronomistic languages, so that wisdom in Ben Sira is recognised as Torah (15:1;... more

It has been argued that Ben Sira, as a Hellenistic wisdom text, is an important document that combines Israelite wisdom tradition with Torah including Deuteronomistic languages, so that wisdom in Ben Sira is recognised as Torah (15:1; 24:23). Scholars until now have proposed diverse ways of understanding such a close relation between Wisdom and Torah. Some think that Ben Sira is “sapientializing” Torah or Deuteronomi(sti)c heritage, others still maintain that Ben Sira is “torahizing” wisdom tradition. Otherwise, both literary profiles are not subjugated to each other, but are correlated as retaining independent identities (e.g., Goering). A closer look at these scholarly claims indicates that Ben Sira does not equate the concept of wisdom with Torah, but it uses no more than the widespread Jewish laws that are integrated with instruction or advice literature just as indicated in Proverbs 1-9. In Ben Sira, wisdom is the consequence of Torah (1:26; 15:1-8; 24:23-26) and Torah is the consequence of pursuing all wisdom (19:20) and wisdom is a product of internalizing and working with Torah and instructions (1:26; 6:37; 15:1; 24:23-7). In this paper, I examine scholarly arguments which make assumptions about the confluence of Wisdom and Torah in Ben Sira, and I put forward the claim that Ben Sira has little influence of the canonical form of Torah and that the context of Ben Sira, though there are similar expressions with Pentateuch, is quite different from what Torah says.

I propose that we should no longer view the Wisdom psalms as a ‘late’ convergence of two independent understandings of the phrase ‘the fear of the LORD’, represented by the books of Proverbs and Deuteronomy. Instead, I believe Proverbs... more

I propose that we should no longer view the Wisdom psalms as a ‘late’ convergence of two independent understandings of the phrase ‘the fear of the LORD’, represented by the books of Proverbs and Deuteronomy. Instead, I believe Proverbs implicitly presupposes a familiarity with the Deuteronomic revelation of the LORD in the Exodus and at Mount Horeb. This is argued here on the basis of three different lines of reasoning, all centred on the use of the key phrase: (1) the book’s structural composition, (2) the interpretation of the literary figures of Wisdom and Folly, representing two conflicting approaches to the ‘wisdom’ enterprise, and (3) the significance of foundational stories as interpretative frameworks for the term ‘fear’.

Some rare lexemes and word forms in Prov 1-9 may have been chosen because of the way they sound. These words contribute to discernable phonic schemes of consonants and vowels in the Masoretic Text. I identified roots, lexemes, and word... more

Some rare lexemes and word forms in Prov 1-9 may have been chosen because of the way they sound. These words contribute to discernable phonic schemes of consonants and vowels in the Masoretic Text. I identified roots, lexemes, and word forms within Prov 1-9 that occur five times or less throughout the Hebrew Bible. Some of these represent unusual forms of common words, such as ḥokmôt rather than ḥokmâ (1:20; 9:1), while most stand as rare words, regardless of form. I present eleven of the strongest examples from Prov 1-9 of how the rare term contributes to the phonic and conceptual contexts of the passage.

This article explores the burgeoning interest in biblical studies in the use of the Bible in music, as a medium and as an ever fresh way of expounding and expressing the stories and sentiments of the Bible. It looks at some recent... more

This article explores the burgeoning interest in biblical studies in the use of the Bible in music, as a
medium and as an ever fresh way of expounding and expressing the stories and sentiments of the
Bible. It looks at some recent scholarship on the Bible and music and then goes on to look closely
at a sample book, that of Ecclesiastes, to see which texts have been used as inspiration for musical
expression and in what ways that has evolved in ever fresh historical and cultural contexts. It is seen
that particular themes such as time (Eccl 3:1-8), the fate of humans and animals (Eccl 3:9-14) and
that of ‘vanity’ (the repeated refrain of the book) have been of particular interest to librettists and
composers.

This study investigated the poetic pedagogy of Proverbs 31:1-9 by considering the readerly interpretive process of an imagined cooperative early canonical audience. While some assess 31:1-9 as if readers’ interpretive process does not... more

This study investigated the poetic pedagogy of Proverbs 31:1-9 by considering the readerly interpretive process of an imagined cooperative early canonical audience. While some assess 31:1-9 as if readers’ interpretive process does not contribute meaningfully to its teaching, this study found that the readerly process—navigating hermeneutic difficulties and participating in its poetry—contributes significantly to the text’s pedagogy. Adapting methodology from Suzanna Millar, who uses cognitive linguistics' blend theory to investigate readers' mental construction of meaning during the interpretive process, the study found readerly process in Proverbs 31:1-9 to be undulating and complex, and its pedagogy to be richly multi-faceted. The inferred pedagogic desired change for canonical readers certainly includes what mainstream scholarship discerns: leaders must reject indulgent living and advocate for the poor. Yet considering the interpretive process uncovered more: a poetic pedagogy designed to engage the whole person and shape toward right living within God’s covenant even in post-exilic circumstances. The readerly effort demanded by the text’s interpretive challenges propels readers deep into the text, Proverbs, and the canon; the search for interpretive context leads to key framing texts, e.g., Proverbs 9, Psalm 2, and 1 Samuel 1-4. Persistent
ambiguity and seeming false leads (vv. 2, 9) suggest second-order communication ('showing' versus 'telling') is at work. Such 'showing' seems designed to engage the senses and imagination of God’s suffering people, calling them to return to Him, trust in His coming deliverance, develop discernment, and reflect His character in consecrated living. Participating in the poetry of 31:1-9 thus uncovers a call of hope and warning unto covenant remembrance. Such showing informs the difficult משא in 31:1 as perhaps inviting a readerly hermeneutic in line with canonical prophetic ‘oracle’.

In hymns, litanies and aretalogies handed down in Greek, Isis presents herself as a universal deity. This image, however, basically corresponds to a traditional Egyptian one and does not have to be due to a Hellenistic acculturation of... more

In hymns, litanies and aretalogies handed down in Greek, Isis presents herself as a universal deity. This image, however, basically corresponds to a traditional Egyptian one and does not have to be due to a Hellenistic acculturation of the goddess. The heno, quasi-pantheistic character of Isis does not necessarily take root outside the Nile Valley, because she has long been regarded in Egypt as the embodiment of all other goddesses. Starting from this long-debated question, however, "Hymnen und Aretalogien im antiken Mittelmeerraum" would like to leave the narrow focus on Egypt and Isis and, starting from the truism that the praise of deities is a characteristic of all ancient religions, expand to the cultures of the Mediterranean region, even if Isis continues to play a prominent role in the volume, but is embedded in a broader context. Thus, Sumerian and Akkadian hymn traditions, much neglected texts and intercultural connections are also taken into account. The volume thus brings together contributions from different disciplines of classical studies in order to reflect together on this extraordinary and rich textual corpus of ancient hymn traditions and to compare new research in a multi-disciplinary perspective.

Introduction to Evagrius' Scholia on Proverbs and on Ecclesiastes

Possiamo imparare molto dai saggi proverbi della Bibbia e da alcune delle preziose gemme che contengono: 1) “Il meglio” secondo i proverbi della Bibbia. 2) I paragoni nei proverbi della Bibbia. 3) I proverbi della Bibbia: Il valore del... more

Possiamo imparare molto dai saggi proverbi della Bibbia e da alcune delle preziose gemme che contengono:

  1. “Il meglio” secondo i proverbi della Bibbia.
  2. I paragoni nei proverbi della Bibbia.
  3. I proverbi della Bibbia: Il valore del parlare poco e del saper astenersene.
  4. I proverbi della Bibbia: La descrizione poetica della vecchiaia e una lezione per i giovani.

The Book of Ruth presents the reader with a tale of one woman’s extraordinary faithfulness to her mother-in-law, which ultimately leads to her participation in King David’s ancestral line. Juxtaposing this tale, in certain manuscripts of... more

The Book of Ruth presents the reader with a tale of one woman’s extraordinary faithfulness to her mother-in-law, which ultimately leads to her participation in King David’s ancestral line. Juxtaposing this tale, in certain manuscripts of the Hebrew Bible, is the final chapter of Proverbs, more specifically Prov 31:10-31, which describes a woman of noble character. The present study investigates a variety of lexical and thematic associations, both conspicuous and subtle, between the aforementioned texts. After consideration of modern scholarship's assessment of the date of each composition, the study crystallizes the probability of inner-biblical allusion between the literary units and further suggests, albeit tentatively, the direction of borrowing.

By Thomas P. McCreesh, OP This represents a limited revision of a doctoral dissertation that was submitted to the Department of Semitic and Egyptian Languages of The Catholic University of America in Washington, DC in 1981. Its... more

By Thomas P. McCreesh, OP
This represents a limited revision of a doctoral dissertation that was
submitted to the Department of Semitic and Egyptian Languages of
The Catholic University of America in Washington, DC in 1981. Its
purpose is to show that the study of sound patterns is an integral part
of the investigation of OT Hebrew poetry. Such study, although a
normal part of poetic criticism in general, has not received enough
attention with respect to OT poetry, because either its sound patterns
were thought to be too few and insignificant or its analysis to be too
complex. Besides answering these criticisms by an extensive analysis
of some ninety sayings from Proverbs, the examples gathered here
also demonstrate techniques for analysis, drawn from modern literary
criticism, which could be utilized in related studies.
(This text was made available at the following website: https://www.pdfdrive.com/biblical-sound-and-sense-poetic-sound-patterns-in-proverbs-10-29-jsot-supplement-e184347360.html)