v. Saying, Parable, Proverb
1Sa 10:12 p: Was Saul also among the
1Sa 24:13 as the p of the ancients says: Of the
1Ki 4:32 he composed three thousand p, and their songs
Psa 44:14 you made us p among the nations
Psa 49:4 I will incline my ear to p; I will declare with
Psa 69:11 I put on .. sackcloth .. and I came to be for p
Psa 78:2 I will open my mouth in p; I will talk things
Pro 1:6 to understand py statement, words of
Pro 25:1 also these are p of Solomon, the
Pro 26:7 lame .. so is the p in the fool’s mouth
Ecc 12:9 taught wisdom .. composed many p
2Pe 2:22 what of the true p has happened to them
Proverb (Heb. mâshâl; Gr. parabole, parorimía). In a broad sense, a proverb is any popular saying or saying. But it should be noted that a biblical proverb is a sharp, brief phrase -born spontaneously from the logic of things inherent to reality-, which over time acquires the value of a proverb and enjoys universal application for an analogous situation. A notable aspect is its enigmatic tone, which piques curiosity and helps retain it in memory, thus identifying itself with the enigma* (the entire book of Proverbs;* Luk 4:23; Joh 4:37; etc.). In its simple form, the verbal root mshl means “to resemble”, “to be similar”; in its intensive form, “compare”, “resemble”. The derived verbal noun, mâshâl, is equivalent (like its Greek version parabole) to “comparison”; therefore, see them under “parable.”* Proverbs, Book of. Poetic book consisting of brief essays and short statements on subjects of practical piety. The title “Proverbs” is a translation of the first word of the book in Hebrew, Meshâlîm, whose singular is mâshâl (from the verb Mâshâl, “to be like”, “to compare”), “comparison”, “simile”, “proverbial saying” . I. Author. It seems evident from Pro 1:1, 10:1, and 25:1 that Solomon was the author of at least the major portions of the book (cf. 1:1 and 25:1 with 30:1 and 31:1). But we are not told, nor is it an important consideration about the inspiration of the book, whether he was the original writer of the entire section unequivocally attributed to him, or whether certain portions represent his work as an inspired editor or collector of the true sayings of others. According to 1Ki 4:32, Solomon “composed three thousand proverbs.” In view of his great wisdom, which he received as a special blessing from God (1Ki 4:31-34; 10:1-13), he was in a better position than any other known person of OT times to write such a treatise on wisdom. II. Setting. Solomon wrote Proverbs early in his reign. This is seen in the fact that it differs markedly from Ecclesiastes, * written towards the end of his rule, after years of apostasy. The strong and positive principles presented in the former contrast sharply with the expressions of disappointment so often visible in the latter. III. Theme and Content. The purpose is expressed in the same book: “Understanding wisdom and doctrine” (1:1-6). Its theme is the exaltation of true wisdom, which Solomon describes as “the fear of the Lord” (1:7; 9:10); that is, it is not so much a religious treatise as a compendium of ethical and moral instructions applied to many practical situations in life. The first 9 chapters constitute a didactic poem in which the father tries to help his son (1: 8, 15; 2: 1; 3: 1; 5: 1; 6: 1; etc.). In chapter 10 a new section begins, entitled “The proverbs of Solomon” (v 1). This continues until chap 24. Chaps 22:17-24:34 contain a series of moral maxims. Chs 25-29 are “proverbs of Solomon, which the men of Hezekiah, king of Judah, copied”. They seem to be the ones transmitted orally for a time, after his death, before being written down and later transcribed. A 4th section, cp 30, consists of the “Words of Agur, son of Jake” (v 1); the last, ch 31, is attributed to “king Lemuel” (an aurostic poem addressed to the ideal virtuous woman). Sections of Proverbs are duplicated in an Egyptian wisdom book called The Instruction of Amen-em-Opet, which probably originated in the 7th or 6th century BC Many scholars hold that Amen-em-Opet’s work forms the basis of the book of Proverbs, and they regard that assumption as an argument in favor of assigning a late date to Proverbs. However, the opposite idea seems more reasonable. Because of the fame of his wisdom, Solomon attracted important people from distant lands, who came to his court to get to know him better. His writings on wisdom may have reached Egypt, and thus formed the basis of the work of Amen-em-Opet some 2 centuries after Solomon’s death. Bib.: ANET 421-425; CBA 3:957, 958.
Source: Evangelical Bible Dictionary
Said, comparison or question of deep meaning; in the OT it generally refers to the word mashal, from a root meaning to represent or be like; especially regarding the proverbs of Solomon (1Ki 4:32; Pro 1:1, Pro 1:6; Pro 10:1; Pro 25:1; Ecc 12:9) and others (1Sa 10:12; 1Sa 24: 13; Eze 12:22-23, Eze 16:44 and 18:2, 3). A person or a nation could become a proverb or saying (Deu 28:37; 1Ki 9:7; 2Ch 7:20). In the NT, the word Gr. parabole, whose basic meaning is comparison, or placing side by side, is translated once as a proverb (in Luk 4:23) and twice as a figure (Heb 9:9 and 11:19, KJV: figuratively speaking). The word gr. paroimia, also equivalent to the Hebrew mashal and midhah, means a saying of popular origin, ancient and well known, accepted as obviously true (2Pe 2:22). A proverb is considered to be a short saying and a parable is a bit longer, but the distinction is relative and not always followed by biblical authors. Comparison, using concrete facts of life to represent abstract principles, is the essential characteristic of both. A proverb can be a poetic fragment with a parallel structure, an incisive question, a phrase with deep meaning, or a very short story.
Source: Hispanic World Bible Dictionary
Sententious saying, comparison or question, expressing a familiar or useful truth: (Gen 10:9, 2Pe 2:22).
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
Wisdom and suggestive sentence that expresses the experience of life and that in the East was called wisdom. It was a genre, and still is, very typical of the Eastern peoples and it also spread to the West due to the great influence of Arab writers and the translations that were made in the various centers where cultures exchanged: Damascus, Alexandria, Cordoba, Toledo. Sayings and sentences, warnings and apologies, fables and tales, parables and many invocation spells are within the proverbial genre.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
paroimia (paroimiva, 3942), see , No. 2. It is translated “proverb/s” in the KJV at Joh 16:25, twice, 29; 2Pe 2:22; in Joh 10:6 “parable”. See also .¶
Source: Vine New Testament Dictionary
In the Bible the word “proverb” has a broader set of meanings than in general usage, especially because of the numerous meanings of māšāl (probably related to mšl, ‘to be like’, ‘to compare with’, although some associate it with a thousand, ‘to govern’; hence the word spoken by a ruler). In addition to denoting “an expressive saying, especially one that condenses the wisdom of experience” (cf. 1 Sam. 10.12; 24.13; 1 K. 4.32; Pr. 1.1, 6; 10.1; 25.1; Ec. 12.9; Ez. 12.22 -23; 16.44; 18.2-3), the word “proverb” can also serve as a synonym for “saying” (eg Dt. 28.37; 1 R. 9.7; 2 Chr. 7.20; Sal. 69.11; Jer. 24.9 ; Ezek. 14.8). It would seem that what is wanted to emphasize is that the one who suffers becomes a practical lesson for others who can thus take advantage of adequate teachings. In the same way, “proverb” can mean “song of mockery” as in Is. 14.4ff, where the disastrous results of the presumptuous pride of the king of Babylon are exhibited. In Hab. 2.6 the word “proverb” translates the heb. ḥı̂ḏâ‘enigma’, ‘puzzling question’.
In the NT there are two words that are translated “proverb”: parabolē (Luke 4.23, °vrv2 “saying”) and paroimia (Jn. 16.25, 29, °vrv2 “allegory”; °vm parable”; 2 P. 2.22). In the Joanine passages paroimia apparently denotes an “obscure saying” (see °vm mg) or a “figure of speech in which … very lofty concepts are concealed” (Arndt). The didactic role of proverbs in both testaments should not be underestimated. Together with the *parables, the proverbs occupied a prominent place in the teaching ministry of Christ (eg Mt. 6.21; Lc. 4.23; Jn. 12.24). (* Wisdom, Literature )
Bibliography. °G. von Rad, Wisdom in Israel, 1985; id., Old Testament Studies, 1976, pp. 377–388; C. Hook, “Proverb”, °EBDM, t
AR Johnson, “Mashal” in Wisdom in Israel and in the Ancient Near East, eds. M. Noth and DW Thomas, 1955; W. McKane, Proverbs, 1970, p. 10–33; RBY Scott, Proverbs, Ecclesiastes, AB, 1965, pp. 3–9; G. von Rad, Wisdom in Israel, 1972, p. 24–34.
DAH
Douglas, J. (2000). New Biblical Dictionary: First Edition. Miami: United Bible Societies.
Source: New Bible Dictionary