Proverbs 5:15-20 in its literary structure

It is widely agreed that the book of Proverbs is by nature a collection of sayings from anonymous sages over a number of generations, at least from Solomon’s reign (10th century BCE) to somewhere during the exile or the postexilic (Persian and Hellenistic) eras, but before Ben Sira (2nd century BCE) (Fox 2000:6; Dell 2006:19).245 The book is therefore not a single composition,246 but an anthology of different works consisting of various poems, instructions, speeches and a few sayings dispersed in several collections.247

Proverbs 1-9, which is the original literary context of Proverbs 5:15-20, constitutes the first section of the book. This section, which consists of twelve wisdom poems,248 may have formerly stood as an independent book prior to the editorial composition (Weeks

245 _{For further discussion of the origin and date of the composition of Proverbs, see Toy, C H 1977. Critical and}

Exegetical Commentary on the Book of Proverbs. Edinburgh: T & T Clark, xix-xxxi.

246

The title ‘Proverbs of Solomon’ does not claim that Solomon was the ‘author’ of the book in the modern sense of the term, but is in accordance with the Ancient Near Eastern principle of honorary and pseud- epigraphic authorship. The title of the work (Pr 1:1) is similar to Egyptian instructional texts, which include the name of the author/compiler formulated in the third person with epithets. In this sense, these titles not only refer to the author of the work, but also identify the voice that is heard throughout the document. The notice ‘Solomon son of David’ (1:1) implies that editors might have included it to clarify the identity of the speaker in the document. For an interesting discussion of various forms of authorship in the Ancient East, see Van der Toorn, K 2007. Scribal Culture and the Making of the Hebrew Bible. Cambridge: Harvard University Press, pp.27–49.

247 _{Proverbs 1:1-9:18; Proverbs 10:1-22:16; Proverbs 22:17-24:22; Proverbs 24:23-34; Proverbs 25:1-29:27;}

Proverbs 30:1-33 and Proverbs 31:1-31. For more details, see Waltke, B K 2004. The Book of Proverbs:

Chapters 1-15. Grand Rapids, Michigan: William B. Eerdmans, pp.9-27.

248

Ten lectures of the father to his son: 1:8-19; 2:1-22; 3:1-12, 13-35; 4:1-9, 10-19, 20-27; 5:1-23; 6:1-19; 6:20- 35; 7:1-27) and two interludes, extended addresses of the Woman Wisdom (1:20-33; 8:1-36).

2007:1). It is considered as the latest redaction249 due to its precise pedagogic form, its philosophical conceptions, its strict view against certain sins (adultery and robbery) (Toy 1977:xxviii) as well as its status as a kind of introductory250 framework within which to read the rest of the book (Fox 2000:7). Its discourses do not display a logical flow of thought from one instruction to another; rather they address the issue of seduction from different angles and through distinct rhetorical strategies (Ansberry 2011:44).

The intention is to prepare young people to face the problems and dangers of the adult world so that they may become wise and responsible (Whybray 1994b:11). This refers precisely to wisdom poems that have the nature of instructions from parents to son (or teacher to pupil) about how to make right choices and find the way of wisdom and life rather than the way to folly and death (Dell 2006:22). It is therefore purposefully that the centre of Proverbs 1-9 is held by Proverbs 3:1-4:27 and Proverbs 5:1-6:35 that respectively command to heed teaching about and warn against adulterous sex.251

Several scholars252 have convincingly argued that Proverbs 5:1-20, comprising teaching from father/teacher to son/pupil to avoid extramarital sexual relationships is a distinct literary unit, which is linked to Proverbs 6:1-19 by an editorial addition, namely Proverbs 5:21-23.253 It is understood that apart from the introduction (Pr 5:1) and the editorial concluding remarks (Pr 5:21-23), Proverbs 5:1-20 contains two

249 _{However, some have argued for an earlier dating for the section, or at least for the presence of older}

concepts, genres and material within it. It should be mentioned that, given the nature of the book as a collection or series of collections, an important distinction needs to be made between oral and written stages of materials which may have formerly existed in a context before the one in which they now appear (Dell 2006:18).

250 _{The heading ‘The proverbs of Solomon son of David, king of Israel,’ (1:1) is the title not only of chapters 1-9}

but also of the whole book (Clifford 1999:1).

251 _{For the schematic structure of Proverbs 1-9, see Waltke, B K 2004. The Book of Proverbs: Chapters 1-15.}

Grand Rapids, Michigan: William B. Eerdmans, p.12.

252 _{Toy (1977:116) views Proverbs 5:15-20 as the climax of Chapter 5, while verses 21-23 are considered as}

final editorial addition similar to what is found at the end of Chapters 1, 2 and 3. Whybray (1994b:13) explains that the ending short group of verses (1:19; 2:21-22; 3:53; 4:18-19; 5:21-23), which speak in general terms of the respective fates of the wicked and/or the righteous, is not necessarily the conclusion of the ‘original’ instruction. In this sense, Proverbs 5:21-23, where the idea is not adultery but God’s punishment of sin, seems to be, as McKane (1970:313) said, a Yahwistic addition attempt to link Proverbs 5 with Proverbs 6:1-19.

253

Fox (2000:204) refutes the argument of editorial addition arguing that the unit verses 21-23 might have existed as independent proverbs before being combined and applied to verses 15-20. Still, Fox recognises that the text is an independent unit with the summarising function on the theological generalisation. It should be admitted that the religious reward of sin is a new theme here which should be regarded as an editorial addition. The book of Proverbs is full of such literary attempts added either for theological or non-theological reasons (for interesting discussions, see Whybray, R N 1994b. The Composition of the Book of Proverbs. Sheffield: Sheffield Academic Press (JSOTSup 168), pp.13ff.

opposite speeches: one commanding avoidance of liaisons with harlots whose way leads to Sheol (Pr 5:2-14), and another (Proverbs 5:15-20) advising faithfulness in marriage.

Through the effective use of water-related metaphors, the son’s wife in Proverbs 5:15- 20 is described as an appropriate receptacle (cistern and well) of trustworthy water to drink, while the male semen is assumed as springs, streams of water and fountains that should not be spilled or wasted on public areas with harlots (vv.15-18). In both cases, water and water-related phenomena serve as a vehicle for anthropocentrism or androcentrism related to human sexuality. Wells and cisterns are a private property for one’s own water usage, images contrasted with the common property of streets and squares where the loose women roam (Dell 2006:42).

As mentioned earlier in chapter two of this thesis, a great number of studies have proved that Proverbs 5:15-20 is about a father/teacher instructing his son/pupil that genuine sexual happiness is found within the framework of marriage.254 While agreeing with erotic interpretations of Proverbs 5:15-20, the researcher attempts the possible retrieval of ecological wisdom suggested by water and water-related metaphors that are found in the text. The question is: which assumptions about or attitudes towards water are reflected in the author’s use of water-related management metaphors in an attempt to promote faithfulness in marriage?