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however, only a feature in the characteristic style of this section altogether different from that of 10:1-22:16, as well as from that of chap. 25-29, of its disjointed diffuse form, delighting in repetitions, abounding in synonymous parallelism, even to a repetition of the same words (cf. e.g., Pro 6:2), which, since the linguistic and the poetic forms are here inseparable, we have already spoken of in the second part of our introductory dissertation. This fundamental diversity in the whole condition of the section, notwithstanding those numerous points of resemblance, demands for chap. 1-9 an altogether different author from Solomon, and one who is more recent. If we hold by this view, then these points of resemblance between the sections find the most satisfactory explanation. The gifted author of the introduction (Prov 1-9) has formed his style, without being an altogether slavish imitator, on the Solomonic proverbs. And why, then, are his parallels confined almost exclusively to the section 10:1-22:16, and do not extend to chap. 25-29? Because he edited the former and not the latter, and took pleasure particularly in the proverbs which he placed together, 10:1-22:16. Not only are expressions of this section, formed by himself, echoed in his poetry, but the latter are for the most part formed out of germs supplied by the former. One may regard Pro 19:27, cf. Pro 27:11, as the germ of the admonitory addresses to the son, and Pro 14:1 as the occasion of the allegory of the wise and the foolish woman, chap. 9. Generally, the poetry of this writer has its hidden roots in the older writings. Who does not hear, to mention only one thing, in Prov 1:7-9:18 an echo of the old שׁמע (hear), Deu 6:4-9, cf. Pro 11:18-21? The whole poetry of this writer savours of the Book of Deuteronomy. The admonitory addresses Deut 1:7-9:18 are to the Book of Proverbs what Deuteronomy is to the Pentateuch. As Deuteronomy seeks to bring home and seal upon the heart of the people the תּורה of the Mosaic law, so do they the תּורה of the Solomonic proverbs.
We now further inquire whether, in the style of the two supplements, Prov 22:27-24:22 and Pro 24:23., it is proved that the former concludes the Book of Proverbs edited by the author of the general introduction, and that the latter was added by a different author at the same time with the Hezekiah-collection. Bertheau placed both supplements together, and attributes the introduction to them, Pro 22:17-21, to the author of the general introduction, Pro 1:7-9. From the fact that in Pro 22:19 of this lesser introduction (“I have taught