The question may, however, be fairly raised whether the proverbs, though as a whole not Solomonic, may yet be pre-exilic; and here two questions must be kept apart--the date of the individual proverbs and the date of the collections or of the book as a whole. Now it is very probable that some of the proverbs are pre-exilic. The references to the king, e.g.--kindly in x-xxii., and more severe in xxv-xxix.--might indeed apply to the Greek period (fourth and third centuries B.C.), but are equally applicable to the pre-exilic period; and many of the shrewd observations on life might come equally well from any period. But there can be little doubt that the groups in their present form are post-exilic. The sages do their work on the basis of the achievements of law and prophecy.[1] The great prophetic ideas about God are not discussed, they are presupposed; while the "law" of xxviii. 4, 7, 9, as in Psalm cxix., appears to be practically equivalent to Scripture, and would point to the fifth century at the earliest. True, there are sayings quite in the old prophetic spirit, to the effect that character is more acceptable to God than ritual and sacrifice, xxi. 3, 27, xv. 8, xvi. 6; but this would be an equally appropriate and almost more necessary warning in post-exilic times, especially upon the lips of men whose profession was in part that of moral education. [Footnote 1: The text of xxix. 18_a_ is too insecure (cf. Septuagint) to justify us in saying that prophecy still exists. ] There is no challenge of idolatry, such as we should expect if the book were pre-exilic, and monogamy is everywhere presupposed. Indeed it is very remarkable that no mention is made of Israel, or of any institutions distinctly Israelitic. Its subject is not the nation, but the individual, and its wisdom is cosmopolitan. Now though this appeal to man rather than Israel, this emphasis on the universal conscience, can be traced as far back as the eighth century[1] (Amos iii. 9), the thoroughgoing application of it in Proverbs suggests a larger experience of international relationships, which could hardly be placed before the exile, and was not truly developed till long after it, say, in the Persian or Greek period. This is peculiarly true of chs. i-ix., which was probably an independent piece, prefixed to x.-xxix., to gather up their sporadic elements of wisdom in a comprehensive whole, and to secure an adequate religious basis for their maxims which were, in the main, ethical. It is not necessary to suppose that the personification of wisdom in ch. viii. is directly influenced by Greek philosophy, but the whole speculative manner of the passage points to a late, even if independent, development of Jewish thought. The last two chapters are probably the latest in the book, which, while it must be earlier than Ben Sirach (180 B.C.), who distinctly adapts it, is probably not earlier than 300 B.C. [Footnote 1: Micah vi. 8, "He that showed thee, _O man_, what