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Structural and Thematic Parallels to Proverbs 1-9
First, Proverbs 1-9 and Amen-em-opet both have
what would be considered long introductions.
They both have titles in the introduction. For example, Proverbs 1:1
states, “The proverbs of Solomon, Son of David, King of Israel:” (ESV). This
first verse clearly states who the author is followed by two titles one as
being the song of David, and the King of Israel. The parallels in Amen-em-opet are a bit
longer. It states,
[M]ade by the Overseer of
the Grains [and PROVIDER] of foods … The triumphant one of akhimim, possessor
of a tomb on the west of Panopolis, possessor of a grave in Abydos,
Amen-em-Opet, the Son of Ka-nakht, the triumphant one of Abydos…(ANET,421).[1]
This
is just a portion of the introduction’s title. Like Solomon, it gives
Amen-em-opet’s title along with his predecessors. It is important to note that
since King David was the most powerful emperor/king of Israel and Solomon the
second most powerful; there was no reason for them to have a long list of predecessors.
Moreover, Saul was more of a nomadic king; Solomon and David were probably the
only two real kings of united Israel that we were not failures.
Second, the prologs also have a
thematic link, even though structurally Proverbs is long and Amen-em-opet is
short. They both talk about hearing some type of truth or wisdom that needs to
be heeded. Proverbs 1:2-7 shows where the author is imploring the hearer to
take wisdom and “understand” it. This theme is strewn throughout the prolog of
Proverbs.[2]
This same theme is paralleled in chapter 1 of the Amen-em-opet. It states,
Give thy ears, hear what
is said,
Give
thy heart to understand them.
To put them in thy heart
is worth while,
(but) it is damaging to
him who neglects them.
Let them rest in the
casket of thy belly,
That they may be a key in
thy heart. (ANET, 421).
This
is an interesting passage, because first it calls for the listener to use their
ears to hear. This is common language in ancient text when the author or
teacher is trying to convey knowledge that he or she wanted those no only to
hear but to preserve it in his or her hearer’s heart.[3]
People in the old and New Testament time periods perceived a person more from
the inside rather than the outside. The heart was the center of their emotions
not the mind.
Finally, Amen-em-opet and Proverbs
both have several forms of parallelism. This can be seen in the quote above. It
progresses from the ears to hearing which then leads to the heart for
understanding. A reason/purpose statement where the first statement is positive
and the second statement is negative follows this understanding. Simply put, it
has several forms of parallelism that are also found within Proverbs.
Comparison
of Proverbs 22:17-24:22
As noted in the previous section
there is a thematic comparison between the prolog of Amen-em-opet Chapter 1 and
specific passages in Proverbs 22:17-24:22. For example, Proverbs 22:17-18 states:
“Incline your ear, and hear the words of the wise, and apply your heart to my
knowledge, for it will be pleasant if you keep them within you” and Proverbs
23:15 states, “My son, if your heart is wise, my heart too will be glad.” (ESV).
This seems to introduce a new section
within Proverbs as in subsections; just as Proverbs 1-9 is the prolog which
introduces the book. This is something
that is not found within Amen-em-opet. While Amen-em-opet does have the prolog
introduction to head the wisdom, it does not have a repetitive call to wisdom.
Another clear theme is that both Amen-em-opet
and Proverbs oppose robbing the poor. Proverbs states, “Do not rob the poor,
because he is poor, or crush the afflicted at the gate. For the Lord will plead
their cause and rob of life those who rob them.” (22:22-23, ESV). Meanwhile, Amen-em-opet chapter 2 states,
Guard thyself against
robbing the oppressed
And against overbearing
the disabled.
Stretch not forth thy
hand against the approach of an old man…(ANET, 422).
and
Amen-em-opet chapter 8 which states,
Be not greedy for the
property of a poor man,
nor hunger for his bread.
As for the property of a poor
man, it (is)a blocking to the throat,
it makes a vomiting to
the gullet….(ANET, 423).
This
is a clear parallel where both Solomon and Amen-em-opet are arguing for social
justice against oppressing the poor.
Meanwhile, another theme can be
found in Amen-em-opet chapter 23 and
Proverbs 23:1-7 about sitting with rulers to eat. Proverbs 23:1-4,6-7 states,
When you sit down to eat
with a ruler, observe carefully what is before you, and put a knife to your
throat if you are given to appetite. Do not desire delicacies, for they are
deceptive food. Do not toil to acquire wealth; be discerning enough to desist.
…Do not eat the bread of a man who is stingy; do not desire his delicacies, for
he is like one who is inwardly calculating. “Eat and drink!” he says to you,
but his heart not with you. You will vomit up the morsels that you have eaten, (ESV).
As compared
to Amen-em-opet chapter 23,
Do not eat bread before a
noble,
Nor lay on thy mouth at
first.
If thou art satisfied
with false chewings,
They are a pastime for
thy spittle.
Look at the cup which is
before thee,
And let it serve thy
needs.
As a noble is great in
his office,
He is as a well abounds
(in) the drawing (of water),…(ANET, 424).
These
two sections while parallel are not exactly the same. Both passages seem to be
giving a warning. Amen-em-opet directly states not to eat with a noble,
meanwhile Solomon warns the hearer to be careful. Moreover, both seem to talk
about how eating with the leaders. Solomon says not to eat with one who is calculating
to the point where he or she will vomit what he or she ate. While Amen-em-opet
states not to even eat with a ruler because it will cause false chewing and
create a pastime of spittle. In other words, both seem to be claiming that
eating with rulers is not so much about fellowship but saving face and acting.
Whether the servant is performing false chewing or the leader is calculating,
either way neither is eating for the right reasons.
Next, the
parallel theme is the command not to move the landmarks/boundary lines.
Amen-em-opet chapter 6 states,
Do not carry off the
landmark at the boundaries of the arable land,
Nor disturb the position
of the measuring-cord;
Be not greedy after a
cubit of land,
Nor encroach upon the
boundaries of a window… (ANET, 422).
This
is comparable to Proverbs 22:28 which states, “Do not move the ancient landmark
that your fathers have set” and in Proverbs 23:10, “Do not move the ancient
landmark or enter the fields of the fatherless” (ESV). Here again we see a
passage dealing with social justice for the families of widows and the children
whose fathers have died. In other words, do not be so greedy as to steal again
from the poor.
In conclusion, there are many
parallels found within the wisdom literature of Amen-em-opet and Proverbs both
structurally and thematically. As noted above, both have introductions that
provide each authors titles and positions. Moreover, both had prologs, but
Proverb’s prolog is long while Amen-em-opet has only one short chapter. Finally, both have parallelism, and both
introduction and the prolog are calls for the hearers to embrace wisdom or
truth.
[1] Pritchard, James Bennett. Ancient
Near Eastern Texts Relating to the Old Testament. Princeton, N. J.: Univ.
Press, 1971. All other references to ANET will be with text citations.
[2] The Prolog is Proverbs 1-9. This can be
seen in Proverbs 1:2-7, 2:1-2, 3:1-2, 4:1-2,10-11, and so on through chapter 9.
Throughout the prolog there is a common theme linking and asking the hearer to
listen to the wisdom and understand and preserve the wisdom or truth in their
hearts.
[3] Specific examples can be seen in the Old
testament, Proverbs 2:2;5:1;7:1-3 New
Testament: Mathew 11:16;13:9, 43; Mark 4:9;23; Revelation 2:7, 11; 3:6,13; 13:9
and others just to name a few.
