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 professes himself to be a proverbial poet. It is possible that the proverbial poem of the “virtuous woman,” Pro 31:10., may be his work, but there is nothing to substantiate this opinion. After this digression, into which we have been led by the repetitions found in the book, we now return, conformably to our plan, to examine it from the point of view of the forms of its language and of its doctrinal contents, and to inquire whether the results hitherto attained are confirmed, and perhaps more fully determined, by this further investigation. 4. The Book of the Proverbs on the Side of Its Manifoldness of Style and Form of Instruction We commence our inquiry with the relation in which chap. 10-22:16 and chap. 25-29 stand to each other with reference to their forms of language. If the primary stock of both of these sections belongs indeed to the old time of Solomon, then they must bear essentially the same verbal stamp upon them. Here we of course keep out of view the proverbs that are wholly or partially identical. If the expression חדרי־בטן (the chambers of the body) is in the first collection a favourite figure (Pro 18:8; Pro 20:27, Pro 20:30), coined perhaps by Solomon himself, the fact that this figure is also found in Pro 26:22 is not to be taken into account, since in Pro 26:22 the proverb Pro 18:8 is repeated. Now it cannot at all be denied, that in the first collection certain expressions are met with which one might expect to meet again in the Hezekiah-collection, and which, notwithstanding, are not to be found in it. Ewald gives a list of such expressions, in order to show that the old-Solomonic dialect occurs, with few exceptions, only in the first collection. But his catalogue, when closely inspected, is unsatisfactory. That many of these expressions occur also in the introduction Prov 1-9 proves, it is true, nothing against him. But מרפּא (health), Pro 12:18; Pro 13:17; Pro 14:30; Pro 15:4; Pro 16:24, occurs also in Pro 29:1; רדּף (he pursueth), Pro 11:19; Pro 12:11; Pro 15:9; Pro 19:7, also in Pro 28:19; נרגּן (a tattler), Pro 16:28; Pro 18:8, also in Pro 26:20, Pro 26:22; לא ינּקה (not go unpunished), Pro 11:21; Pro 16:5; Pro 17:5, also in Pro 28:20. These expressions thus supply an argument for, not against, the linguistic oneness of the two collections. The list of expressions common to the two collections might be considerably increased, e.g.: נפרע (are unruly), Pro 29:18, Kal Pro 13:18; Pro 15:32; אץ (he that hastens), Pro 19:2; Pro 21:5; Pro 28:20; Pro 29:19; מדונים (of contentions), Pro 21:9 (Pro 25:24), Pro 21:19; Pro 23:29; Pro 26:21; Pro 27:25.