RBL 07/20/2000 Schäfer, Rolf Die Poesie der Weisen: Dichotomie als Grundstuktur der Lehr- und Weisheitsgedichte in Proverbien 1-9 Wissenschaftliche Monographine zum Alten und Neuen Testament 77 Neukirchen-Vluyn: Neukirchener Verlag, 1999. Pp. vii + 320, Cloth, No Price Available, ISBN 3788716665. William P. Brown Union Theological Seminary Richmond, VA 23227 Schäfer's study, his dissertation conducted under the direction of Siegfried Mittmann at the University of Tübingen, treats the structural contours of Proverbs 1-9. Inspired by developments in rhetorical research, Schäfer's method is intensely inductive and replete with diagrams and outlines. His thesis is twofold. First, each of the twelve didactic poems (Lehrgedichte) and the two wisdom poems featured in Proverbs 1-9 reflects a dichotomisches Korpus or divisible body. Specifically, the material is structured primarily as a symmetrically balanced two-part corpus, frequently framed by an introduction and concluding statement. Second, the final form of Proverbs 1-9 is the result of redaction discernible in three stages: 1) the insertion of five transitional pieces; 2) the addition of theologically oriented material; and 3) the insertion of glosses. Schäfer's study provides a close structural analysis of the twelve poems and their accompanying additions. His general delineations of the various poems are given below: 1:1-7* introduction (+ the so-called "motto") 1:8-19 first didactic poem 1:20-33* wisdom poem 2:1-22* second didactic poem
3:1-35* third didactic poem 4:1-9* fourth didactic poem 4:10-19 fifth didactic poem 4:20-27 sixth didactic poem 5:1-14* seventh didactic poem 5:15-20* eighth didactic poem 6:1-19 transitional material 6:20-35* ninth didactic poem 7:1-26* tenth didactic poem 8:1-36* eleventh didactic poem 9:1-18* twelfth didactic poem In addition to two other stages of redaction, 1:7; 1:20-22a, 23-27b, 28-33; 2:5-8, 16-19; 3:5-12, 19-20, 25-26, 31-34; 5:21-23*; 6:16-19; 8:1-4, 13a, 22-31, 32b, 34, 35b, 36a; 9:10 together indicate a theological reworking of the didactic poetry. A review of this sort cannot even begin to summarize Schäfer's detailed analysis, but some highlights can be mentioned. I will focus primarily on his discussion of Proverbs 1 and 7-9. Schäfer discerns a systematic arrangement in Prov 1:1-6, the introduction to the twelve didactic poems. The array of juridical terms in v. 3b, Schäfer aptly notes, constitutes the goal of sapiential instruction. The original unit (vv. 2-4, 6) forms a concentric arrangement. The so-called "motto" of v. 7 signals a level of redaction that aims to pitch the section, indeed all of Proverbs 1-9, at a new theological level. Framed by vv. 8-9 and 19, the first didactic poem is characterized by symmetry and balance. Verse 10 introduces the situation and code of conduct, both of which are explicated within the body of the passage: Strophe I (vv. 11-14) explicates the situation; Strophe II (vv. 15-18) explicates the code of conduct. Featuring a "wisdom poem" with "prophetic undertone," Prov 1:20-33 constitutes a theological addition. Schäfer delineates the unit's body or "corpus" into two strophes (vv. 24-27 and 28-31), which he finds to be related antithetically. Within each strophe are two
sets of verse pairs. The equating of knowledge with the fear of YHWH in v. 29 (cf. 1:7) prompts Schäfer to classify wisdom's discourse as the product of later theological reflection. Schäfer's discussion of 6:20-25 sets the stage for his analysis of the "strange woman's" seduction in Proverbs 7. Structurally, the tenth didactic poem (7:1-27) consists of a prologue (vv. 1-3) and thesis statement (vv. 4-5), which correspond to a concluding result (Fazit; vv. 22*-23*) and epilogue (vv. 25-27). Verses 1-5 and 22-27 form an "antithetical 'frame'" for the two pairs of strophes (vv. 6-9, 10-13; 14-17, 18-21). Schäfer regards vv. 6-23 as integral to the poem, since v. 8 is syntactically dependent upon v. 5a, although he grants the possibility that vv. 1-5, 25-27, chiastically arranged, provided Ausgangsmaterial for the author to combine with other material and establish a new textual unity (p. 195). Verse 21 marks the climax of the "example-story" (p. 197). The thesis of the unit is indicated in vv. 4-5: "Whoever adheres to wisdom will be protected from the [smooth discourse of the] 'strange woman'" (pp. 196, 198). Most important for Schäfer is the substance of the strange woman's "teaching": a denial of the so-called "actconsequence connection" (Tun-Ergehen-Zusammenhang; p. 200). Proverbs 8:1-36 contains both the eleventh didactic poem (vv. 5-21, 32a, 33, 35a, 36b) and significant supplementation. Structurally, the chapter consists of a brief introduction (vv. 1-3) followed by the extended discourse of personified wisdom (vv. 4-36), which is divided into four units: an introduction (vv. 4-11), two longer discourses constituting the corpus (vv. 12-21 and 22-31) and a concluding motivation (vv. 32-36). Redactionally, the final form of the text is the result of a combination of two originally separate compositions: the eleventh didactic poem of vv. 5-21*, 32a, 33, 34a, 36b and the wisdom poem or hymn of vv. 1-4, 22-31, 34a, 32b, 34bc, 35b, 36a. The former unit is itself a composition formed from the combination of a short didactic poem (vv. 5-11) and a wisdom poem (vv. 12-21*). The latter composition (with v. 13a), originally independent, reflects later theological reflection that both underscores and relativizes wisdom's authority vis-à-vis YHWH. In the hymn, wisdom is positioned as an intermediary (Mittlerin) between God and humankind. Regarding translation, Schäfer devotes only an extended footnote to the text-critical crux of v. 30a, where he adopts Hartmut Gese's idiosyncratic translation "I was (held) on his lap" (p. 204 n. 845). (Michael Fox's important suggestion is overlooked in Schäfer's review of the research.) Schäfer provides a separate structural analysis for each poem. The "corpus" of the didactic poem (vv. 12-21) consists of two parallel halves: vv. 12-16 and vv. 17-21. In addition, vv. 5-11 consists of a symmetrical arrangement: two chiastically arranged strophes (vv. 6-7 and 8-9), framed by v. 5 (call to attention) and vv. 10-11 (concluding motivation). That vv. 5-11 and vv. 12-21 are self-contained units suggests that both were only later brought together to form a unified composite, the eleventh didactic poem.
As for the "corpus" of the wisdom poem (vv. 22-31), Schäfer notes a fourfold division: vv. 23-24 comprise Strophe I and introduce the thesis ("Wisdom was created by YHWH"); Strophe II contains vv. 24-26 (wisdom before creation); Strophe III includes vv. 27-29b (wisdom's presence with creation); and Strophe IV comprises vv. 29c-31 (wisdom in creation as intermediary). The concluding motivation (vv. 32-36) is stylistically and syntactically variegated. Consequently, Schäfer posits the following original reconstruction: vv. 32a, 33, 35a, 36b represent a unit original to the didactic poem, whereas vv. 34a, 33b, 34bc, 35b, 36a reflect theologically-oriented material whose last line contains the original conclusion to the wisdom poem (p. 226). The final didactic poem is found in Prov 9:1-6, 13-18, which can be divided into two distinct strophes, each chiastically organized and antithetically related. The "transitional piece" (vv. 7-9, 12) was inserted into an original didactic poem as commentary on v. 6. The polarity between wisdom and folly is captured most vividly by the respective invitations of the two opposing characters: whereas folly's meal refers to sexual favors, wisdom's banquet is a "spiritual meal" (geistige Speise, p. 249). (The maidservants that issue wisdom's invitation represent the wisdom teachers [p. 250]). This final poem underscores the soteriological dimension of wisdom (cf. 2:12, 16): wisdom is a "savior" (Retterin). Schäfer concludes that the dichotomies reflected in the strophic structures of the various didactic poems is related to the parallelismus membrorum of poetic lines (p. 255). Hence, one can talk of synthetic, antithetical, and synonymous parallelism among the strophes that comprise the various corpora. Indeed, the twelve didactic poems as a whole can be divided into two discrete groups: the first six poems are concrete addresses that warn of the way of folly, while commending the way of wisdom. The latter six poems convey these themes metaphorically, that is, through the personification of two opposing characters (p. 263). Schäfer suggests that the ma4s]a4l of Prov 1:6 refers to the first six poems, while the me]li<s@a= ("figure") and hi<do=t ("riddles") refer to the metaphorically oriented didactic poems (p. 263). As for dating, Schäfer discerns traditio-historical connections in order to demonstrate an exilic provenance for the didactic poems. Most decisive for Schäfer is the deuteronomic background of Prov 3:1-3; 4:1-9; 6:20-23 (see Deut 6:4-9). This would place the didactic poems, according to Schäfer, sometime in between the early post-exilic and the late pre-exilic periods. Denying the possibility that certain poems reflect preexilic origin, Schäfer favors the latter and opines that the tradents of such didactic poetry can be found among the upper crust of Jerusalem deported in 586 BCE. The theological reworking of the collection, which marks the assimilation par l'orthodoxie (Cazelles's phrase), is to be lodged in the post-exilic period.
What Schäfer does best is structural analysis. His discussion of the interconnections and symmetrical dichotomies within the material is simply masterful. Schäfer has successfully sought a middle way between an exclusive concentration on the final form of the text, on the one hand, and a willy-nilly vivisection of textual units, on the other. A question persists, however: To what extent do Schäfer's delineations reflect the interpreter's need to discern perfect antithetical balance within the messiness of the text? The precedent and problem of this approach can be found in J. A. Loader's early work on Ecclesiastes (Polar Structures in the Book of Qoheleth [BZAW 152; Berlin: de Gruyter, 1979). Be that as it may, Schäfer's search for rhetorical balance is on the whole judiciously carried out. Schäfer is on shakier ground when it comes to delineating redactional divisions. He adopts the early consensus that the theologically-oriented instructions are products of later redactors inserting additions in order to integrate YHWH faith and sapiential instruction. Is Prov 2:5-8 an intrusion designed to reinterpret profane wisdom, as Schäfer, McKane, and others have claimed, or, rather, an elaboration of the theological dimensions already evident in traditional wisdom? That Schäfer hardly makes reference to the YHWH sayings in the older collections that lie outside the bounds of Proverbs 1-9 suggests a rather limited and needlessly polarized view of YHWH faith and sapiential piety. In addition, I find it problematic to attribute 1:20-33 to a later theological revision while assigning 9:1-6 to the original collection (part of the twelfth didactic poem), despite similarity of language between both units. A deficiency in Schäfer's discussion is his assumption of a formal school setting for the didactic material. Such an assumption coheres with Schäfer's tendency to view the discourse of the "strange woman" primarily in abstract, metaphorical terms. At the very least, a more thorough discussion of the function of metaphor in sapiential texts is needed to balance the discussion. Positively, I appreciate Schäfer's effort to discern Deuteronomic background for the sapiential instruction of Proverbs 1-9, despite the dubious use of such literary dependence as a way of dating the text as early as he does. Recent claims in American scholarship have all but dismissed any connection between Mosaic polity and parental instruction. Although Schäfer's discussion on this topic is scant, he has opened the way for reexamination of this thorny issue, at least on this side of the Atlantic.