Chapter 5 looks at the remaining sections of Proverbs largely in the light of Egyptian influence – Proverbs 22:17-24:22 is the prime example. Proverbs 30:1-6; 31:1-9 and 31:10-31 are shorter and self-contained whilst being collectively disparate. However, the ‘sayings of Agur’ in Prov. 30:1-6 forms a bridge towards the skepticism of Ecclesiastes and Proverbs 31:1-9 in its attribution to a foreign king has interesting implications for social context. The final section in Prov. 31:10-31 with its poem about a worthy woman contains key framing links to Proverbs 1-9 and the female figures within that section.

Chapter 7 looks at the interaction of Proverbs with other books in the canon, notably Ecclesiastes, Genesis 1-11, Deuteronomy and ‘wisdom psalms’. The parallels with the book of Job are seen to have been overstated and the book is more obliquely related to Proverbs than many have argued. Questions of the place of Proverbs within a broader intellectual tradition are also explored.

The Introduction begins with an attempt to understand the concept of nihilism itself. Six different aspects of the concept are identified and briefly explored. While nihilism is usually associated with twentieth-century schools, it is argued that in fact the true origins of modern nihilism can be found in the rapid development of the sciences in the Enlightenment. The scientific perspective revealed the seemingly insignificant role of humans in the universe and led to a struggle with nihilism, which became an important topic for many thinkers in the nineteenth century. Five theses are outlined: (1) the problem of modern nihilism arose in the wake of the scientific development of the Enlightenment; (2) nihilism was not a local issue confined only to a specific place or country, but instead was something central to the general Zeitgeist of the entire nineteenth century in Europe and the West; (3) nihilism was not a problem confined to philosophy, but it received detailed treatment in works of poetry, drama, and other forms of literature; (4) the problem of nihilism is more widespread than has been acknowledged; and (5) the discussions of nihilism in the nineteenth century anticipate the key topics of the existentialist movement.

Artists and writers placed the figure of a boy king centrally, using images and stories of historical and biblical child rulers as exempla. This chapter focuses on narrative and artistic traditions of models of child kingship to illustrate the positive cultural associations between childhood and kingship. Scholars have almost exclusively assessed cultural representations of rulership from the perspective of an adult king. But authors used a parallel range of models to contextualise and legitimise a boy’s succession and rule. The chapter looks first at Old Testament kings such as Jehoash and Josiah, then turns to representations of the humble child David, which were especially prominent in coronation ordines and psalter illuminations. Growing interest in Latin, vernacular and visual depictions of Jesus’s childhood is considered in the third section. Interrogating the circulation of these positive biblical models challenges the dominant narrative linking child kingship with disruption and political disorder. The chapter’s final section therefore turns a more rigorous spotlight on the oft-cited Ecclesiastes 10:16 verse which warned that a boy king would bring ‘woe to the land’.

Tremper Longman begins the Companion by setting the stage for many of the chapters that follow. Of first importance is the fact that discussing ‘biblical wisdom literature’ is not as simple as it seems. For the category as such has been questioned, and, even among those scholars who agree to use the phrase, what it means and designates remains up for debate. Longman presents the various viewpoints in terms of the ‘traditional view’, reactions to it, and ‘the way forward’. Matters of genre, the grouping of biblical texts, and their social location or worldview arise, as do suspicions about how ‘wisdom literature’ came about within scholarship and a recent repudiation of what it has become. Longman’s way forward indicates that Proverbs, Job and Ecclesiastes do indeed have meaningful affinities, and that these texts can and should be studied together, as well as in relation to other OT texts.

Noting the debates around whether ‘wisdom’ constitutes a genre, Suzanna R. Millar 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, Millar 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

With his ‘Solomonic Connection’, David Firth observes the man Solomon as he appears in Kings and Chronicles. Solomon is ‘paradigmatic’ for understanding wisdom in both of these books and yet he is not treated identically therein. Kings and Chronicles offer different portraits of the exceedingly wise king, whether that be his foundational role for wisdom or his problematic relationship with it. Matters of the temple, Solomon’s behaviour, torah, and the very conception of wisdom itself all have a place in biblical presentations of Solomon. Firth looks closely at 1 Kings 1–11 and 2 Chronicles 1–9 with a literary and theological reading that does not let one account determine the other or allow the Solomonic portraits in Proverbs and Ecclesiastes to have all of the attention.

Mette Bundvad considers Ecclesiastes as a book of contradictions and one that has a peculiar narrator and special thematic concerns. Instead of giving a catalogue of possible or plausible contradictions in the book, Bundvad surveys the ways in which scholars have reckoned with the book’s evident tensions. The question that emerges, then, is whether these contradictions are a feature of the book or a ‘bug’ of sorts. Ecclesiastes’ portrayal of its narrator falls under the rubric of these very tensions, exhibiting a man, or men, who wears various guises and no one persona. Bundvad concludes with reflections about the book’s treatment of time, a theme that does not resolve every tension but does open up new questions and possible structures.

Arthur Jan Keefer discusses the relationship of wisdom literature and virtue ethics. Posing questions of both method and substance, the chapter proposes how interpreters might make use of virtue theories for reading biblical wisdom literature. Of foremost importance are precise definitions for concepts of ‘virtue’, a selection of particular texts that set out an understanding of virtue, and an appreciation of traditional methods of biblical interpretation, all of which guards against vague conclusions and artificial comparison. Within the last decade, several scholars have pioneered the study of virtue ethics and wisdom literature, most notably through Proverbs and Job. Keefer presents this work and then suggests some inroads for similar studies of Ecclesiastes and Ben Sira, which have received less attention with respect to virtue. Lastly, he considers how the possibilities of virtue within each of these books link up with notions of ‘the good’ and a teleological orientation for ethics.

The contribution by Peter T. H. Hatton is dedicated entirely to conceptions of reward and retribution in the wisdom literature. He considers how well-placed and sometimes misplaced the paradigm can be, namely that wickedness brings retribution and righteousness brings reward. Such doctrines, he says, remain ‘key claims of a dominant interpretive tradition’ and have consequently formed a ‘pejorative paradigm’ that leaves the book of Proverbs out of favour in comparison to more nuanced books of the OT. The seminal work of 1955 by Klaus Koch – ‘Gibt es ein Vergeltungsdogma im Alten Tesament?’ (Is there a Dogma of Retribution in the Old Testament?) – receives special attention, as do subsequent, critical responses to it. Hatton suggests that the moral mechanism of act-consequence is just not that predictable and that in Proverbs, Job and Ecclesiastes the paradigm is principally relational. For ‘reward’ and ‘retribution’ are not mechanical but are rather conditioned by one’s relationship with the Lord.

Katharine Dell’s contribution explores the question whether there is a distinctive set of theological ideas for the three key wisdom books – Proverbs, Job and Ecclesiastes. After a brief survey of scholarship on this debate over the last century and a half, key themes that the books have in common are explored, with salient examples – the doctrine of retribution; the fear of the Lord; the figure of Wisdom and the attainment of wisdom; the theme of creation; communication and life and death. Although considerable commonality is found, there is also a discovery of difference and of interlinking with other books in the canon. The themes themselves are not confined to these ‘wisdom’ books, even though they characterize them accompanied by an essential didactic approach.

Zoltan Schwab discusses creation in the Wisdom Literature. He begins with a historical overview, describing how Wisdom Literature’s creation texts became guides for meditation in antiquity, encouragements for science in early modernity, and mirrors for liberal ethics in (post)modernity. Scholars have characterised Wisdom Literature as emphasising ‘creation theology’ and ‘world order’, but Schwab suggests this is misleading. Rather, these texts exhibit ‘creator theology’, concerned with the God behind the world. Their theology holds in tension twin themes of power and beauty. As a case study of this, Schwab turns to Ecclesiastes. Creation is often seen as unimportant in this book, but Schwab argues the opposite. For example, wind (hebel, rûaḥ) infuses the argument throughout. In Ecclesiastes, God creates everything, not just in a single primordial act but in ongoing creative activity; not just in the realm of nature but in the realms of history and culture. Ecclesiastes, then, points us towards the deep things of God’s creation, but it concludes that we cannot ultimately comprehend them.

William P. Brown explores the pedagogy of the wisdom literature. He argues that wisdom is dynamic as it is imparted between individuals, and that it finds its telos in human character development. This dynamic pedagogy is versatile. Sometimes (especially Proverbs 1–9), it manifests itself in rebuke, pronounced hierarchically in the matrix of patriarchal authority. Rebuke, though, can also be dialogic; in Proverbs, the wise also impart it amongst themselves. Both models of rebuke are evident in Job, where Job and his friends reciprocally rebuke each other, and God hierarchically rebukes Job. God’s rebuke, though, is not simply belittling, rather eliciting wonder through the pedagogy of the Master Poet. These texts also teach through testimony – Qohelet invokes his personal observations and investigations, and Wisdom herself testifies to her role in creation (Proverbs 8). Here, Wisdom comes alongside readers as a playing child, and welcomes them as a gracious host. Finally, proverbs have pedagogical power, revelling in comparison, paradox, irony, and metaphor.

A volume on the Bible and literature affords an opportunity to explore the conjunction of these terms in relation to a writer whose great work Moby-Dick (1851) – the story of the hunting-down of a white whale by an obsessed sea captain – came to have, after Melville’s lifetime, a mythic role for his nation and for the Western world. Melville’s life (1819–91) spanned the nineteenth century and he was one of its outstanding thinkers. His work throughout is profoundly influenced by biblical texts. This essay, noting the influence of the Wisdom books of the Old Testament, highlights both their capacity to help Melville think through the problems of his age, and their influence on his understanding of the power of story and the capacities of language. After a brief account of Melville’s formative years, the essay considers a long passage from Moby-Dick for the complexity of its resonances with Ecclesiastes and Proverbs. A discussion of the role of Wisdom in Melville’s long dramatic poem Clarel follows, with emphasis on the book of Job. A late sketch, “Daniel Orme” offers, through the figure of Daniel, material for a final reflection on Melville’s role as thinker and visionary for his society.

“Wisdom Literature” is a scholarly inference from the common interest of three biblical books: ḥokmah (wisdom). They promote universal human values, lack anything specific to Israel, and convey “parental” advice. Proverbs resembles sound bites, the book of Job debates the problem of innocent suffering, and Qoheleth (the name of the author of Ecclesiastes) views life philosophically as toilsome and pointless. Two other books, Sirach and Wisdom of Solomon, resemble Proverbs while integrating Jewish traditions from law and prophecy into their teachings about wisdom. These books are mainly poetry, although a prose account frames the book of Job, Qoheleth mixes prose and poetry, and Proverbs uses prose to describe a successful seduction. Only the divine speeches in Job surpass his initial curse of his birthday, Qoheleth’s two poems about cyclical reality and declining years of life, and the description of primordial Wisdom. Within parallel utterances or cola, numerous poetic devices both tease and delight.