The Canonical Column, Book 20: Proverbs

We continue our journey through the Canonical Column with the twentieth book of the biblical canon—Proverbs. For those of you who are unfamiliar with the mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual-witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which provides the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Proverbs, its two witnesses are Genesis 31 and Isaiah 20. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Proverbs. To this end, each has been divinely embedded with textual allusions to specific passages within Proverbs and intentionally sequenced as the twentieth chapter in its branch of the framework, reflecting Proverbs’ ordinal position as both the twentieth bookof the Old Testament and of the Bible. As we will see, it is by the testimony of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Proverbs are firmly established–being witnessed by both the Law and the Prophets.

Table of Contents anchor

The book of Proverbs

The book of Proverbs is the twentieth book of the Protestant biblical canon and one of the principal books of biblical wisdom literature. Traditionally attributed to King Solomon — renowned for his God-given wisdom (1 Kings 4:29–34) — Proverbs is a compilation of concise sayings, maxims, and parables designed to impart practical wisdom, moral discipline, and godly character.

At its heart, Proverbs teaches that “the fear of the LORD is the beginning of knowledge” (Prov. 1:7; 9:10). Its vivid contrasts between the wise and the foolish reveal the consequences of humility versus pride, diligence versus laziness, and integrity versus deceit. The book’s timeless counsel emphasizes the value of seeking wise instruction, living prudently, and placing trust in the LORD rather than in one’s own understanding or earthly strength.

Through its memorable proverbs, short parables, and striking images, this book remains a foundational guide for godly living, daily decision-making, and the cultivation of wisdom that brings life and honor.

Authorship & Dating

The book of Proverbs is traditionally attributed to King Solomon, who is said to have spoken three thousand proverbs (1 Kings 4:32). Large portions of the book (Proverbs 1–29) are directly linked to Solomon’s name, while later sections (Proverbs 30–31) attribute additional sayings to Agur son of Jakeh and King Lemuel. This suggests that Proverbs is a compilation of wise sayings from multiple inspired sources, gathered over time.

Scholars generally agree that the core of the book likely originated during Solomon’s reign in the 10th century BC, with later editing or compilation possibly occurring during the time of Hezekiah’s scribes (cf. Proverbs 25:1). The final form reflects the collective wisdom of Israel’s sages, preserving timeless instruction that remained relevant for generations.

Proverbs’ witnessing chapters in the Canonical Column

The two witnessing chapters of Proverbs within the Canonical Column are Genesis 31 and Isaiah 20. These chapters have been divinely embedded with various allusions to scenes, imagery, and language from the book of Proverbs. As with every book attested by the Canonical Column, these chapters have been intentionally designed and meticulously placed as the twentieth chapter within their respective branches of the framework in order to bear witness to the divine inspiration, canonicity, and ordinal position of the book of Proverbs–thereby establishing it as the twentieth book of the divinely sanctioned biblical canon.⁴

Context of Genesis 31

Genesis 31 records the pivotal moment when Jacob departs from his uncle Laban’s household to return to the land of Canaan. After serving Laban for twenty years — fourteen years for his wives Leah and Rachel, and six years for his flocks — Jacob perceives that Laban’s attitude toward him has changed. Following a command from the LORD, Jacob secretly flees with his family, flocks, and possessions.

When Laban pursues and overtakes him in the hill country of Gilead, the two men confront each other. Jacob protests Laban’s unjust treatment, while Laban complains of losing his daughters and household gods. Ultimately, they make a covenant: Jacob sets up a stone pillar as a witness, and they agree to a boundary line that neither will cross to harm the other. This chapter marks a decisive turning point in Jacob’s story — his break from Laban’s manipulative household and his return to the Promised Land, trusting fully in the LORD’s protection.

Genesis 31 -> Proverbs

As the twentieth chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 31 has been deliberately designed by God to function as a figurative type of the book of Proverbs–ordained before the foundation of the world to become the twentieth book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would one day be found in the book of Proverbs. The comparative table below documents just a few of what I deem to be the most notable of these (explanations provided in the footnotes).

Genesis 31	Proverbs
And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.5(Genesis 31:2)	For as he thinketh in his heart, so is he. Eat and drink, saith he to thee; but his heart is not with thee. (Proverbs 23:7)
And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.6(Genesis 31:7)	Divers weights, and divers measures, both of them are alike abomination to the LORD (Proverbs 20:10)
And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I. And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.7(Genesis 31:11-12)	The eyes of the LORD are in every place, beholding the evil and the good. (Proverbs 15:3)
And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father’s house? Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. For all the riches which God hath taken from our father, that is ours, and our children’s: now then, whatsoever God hath said unto thee, do.8(Genesis 31:14-16; cf. Gen. 31:9)	A good man leaveth an inheritance to his children’s children: and the wealth of the sinner is laid up for the just. (Proverbs 13:22)
And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled. So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead.9(Genesis 31:20-21)	Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. (Proverbs 14:7)
And Jacob took a stone, and set it up for a pillar. And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap. And Laban called it Jegarsahadutha: but Jacob called it Galeed. And Laban said, This heap is a witness between me and thee this day. . . . And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee: This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.10 (Genesis 31:45-53)	Remove not the ancient landmark, which thy fathers have set. (Proverbs 22:28)

In addition to the above textual verse-by-verse allusions, Genesis 31 also contains another very specific type of allusion to the book of Proverbs which cannot be documented in the above table. Note that Genesis 31 twice highlights the period of “twenty years” that Jacob served Laban (vv. 38, 41). This repeated number is not incidental but functions within the Canonical Column framework as an ordinal echo, pointing to the book of Proverbs—the twentieth book in the Protestant biblical canon. That this is not just a random coincidence is proven by the fact that the Canonical Column makes use of this very same style of allusion in Genesis 41, where Joseph’s age of thirty (Gen. 41:46) corresponds to the ordinal position of the biblical book that chapter bears witness to in the framework, that is–the book of Amos (the thirtieth book of the canon).

Context of Isaiah 20

Isaiah 20 is one of the shortest chapters in the book but carries a striking prophetic sign-act. At the LORD’s command, Isaiah removes his sackcloth and sandals and walks naked and barefoot for three years as a living sign against Egypt and Cush (Ethiopia). This enacted prophecy warns Judah not to trust in these foreign powers for deliverance from Assyria.

The LORD declares that the king of Assyria will lead away the captives of Egypt and Cush—young and old—naked and barefoot, with buttocks uncovered, a symbol of utter shame and disgrace. Those who placed their confidence in Egypt’s strength and Ethiopia’s alliance will be dismayed, realizing too late that their “expectation” was misplaced. Isaiah’s shocking sign underscores a recurring theme in his ministry: trusting human alliances brings humiliation, while trusting the LORD alone brings true security.

Isaiah 20 -> Proverbs

As the twentieth chapter ofFirst Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 20 has been deliberately designed by God to function as a figurative type of the book of Proverbs–ordained before the foundation of the world to become the twentieth book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would one day be found in the book of Proverbs. The comparative allusions in this particular chapter of Isaiah are sparse, which is largely attributable to the brevity of the chapter.¹¹ The table below documents the most notable ones I could identify (explanations provided in the footnotes):

Isaiah 20	Proverbs
At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt.12 (Isaiah 20:2-4)	Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured. (Proverbs 13:18)
And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?13(Isaiah 20:5-6)	The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.14 (Proverbs 10:28)

Conclusion: The Canonical Column bears witness to the canonicity of Proverbs and its ordinal position as the twentieth book of the biblical canon

The canonicity of the book of Proverbs is affirmed by its two witnessing chapters within the Canonical Column: Genesis 31 and Isaiah 20. These two chapters have been deliberately structured and sequenced as the twentieth chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Proverbs–the twentieth book of the Old Testament and the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Proverbs, which was ordained before the foundation of the world to become the twentieth book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Proverbs are firmly established by the Canonical Column–being witnessed by both the Law & the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Genesis 31:2, Jacob perceives that Laban’s countenance is no longer favorable toward him, recognizing a hidden hostility beneath the surface. Within the framework of the Canonical Column, this functions as an allusion to Proverbs 23:7, where Solomon declares that a man’s outward invitation conceals his true thoughts: “For as he thinketh in his heart, so is he… but his heart is not with thee.” ↩︎
6. In Genesis 31:7, Jacob testifies that Laban repeatedly deceived him by changing his wages ten times, illustrating a pattern of dishonest dealings. Within the framework of the Canonical Column, this functions as an allusion to Proverbs 20:10: “Divers weights, and divers measures, both of them are alike abomination to the LORD.” Just as the proverb condemns fraudulent business practices that manipulate standards to exploit others, so Laban’s actions demonstrate the very injustice that the proverb declares to be detestable before God. ↩︎
7. In Genesis 31:11–12, the angel of God appears to Jacob in a dream and confirms that the LORD has seen all that Laban has done to him. Within the framework of the Canonical Column, this functions as an allusion to Proverbs 15:3: “The eyes of the LORD are in every place, beholding the evil and the good.” Jacob’s testimony reveals that the LORD’s watchful eyes did not overlook Laban’s deceit, perfectly illustrating the proverb’s principle that no act—whether good or evil—escapes God’s notice. ↩︎
8. In Genesis 31:14–16 (cf. 31:9), Rachel and Leah acknowledge that their father Laban squandered their rightful inheritance, but that God has transferred his wealth to them and their children. Within the framework of the Canonical Column, this functions as an allusion to Proverbs 13:22: “A good man leaveth an inheritance to his children’s children: and the wealth of the sinner is laid up for the just.” The surety of this allusion is reinforced by the near identical language in both passages: Rachel and Leah declare that the wealth is “our’s, and our children’s,” echoing the proverb’s phrase “children’s children” and highlighting that the sinner’s wealth has indeed passed to the righteous. ↩︎
9. In Genesis 31:20–21, Jacob secretly departs from Laban, taking his family and possessions and removing himself from an unjust and deceitful household. Within the framework of the Canonical Column, this functions as an allusion to Proverbs 14:7: “Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.” Jacob’s action demonstrates the very prudence the proverb commends: recognizing that Laban is a foolish man who refuses wisdom, he wisely separates himself and his household from further harm. ↩︎
10. In Genesis 31:45–53, Jacob and Laban establish a heap of stones and a pillar as a boundary marker and a witness between them, agreeing not to cross it for harm. Within the framework of the Canonical Column, this functions as an allusion to Proverbs 22:28: “Remove not the ancient landmark, which thy fathers have set.” The heap and pillar serve precisely as an ancient landmark—set by the patriarchs themselves—to define territory, preserve peace, and prevent future encroachment, exemplifying the principle that such boundaries are not to be moved. ↩︎
11. Isaiah 20 is only 6 verses long, making it (along with Isaiah 4 and Isaiah 12) one of the shortest chapters of Isaiah. ↩︎
12. In Isaiah 20:2–4, the LORD commands Isaiah to walk naked and barefoot for three years as a sign of the shame and poverty that will come upon Egypt and Cush — nations in whom Judah had placed its trust for deliverance from the ever-encroaching threat of Assyria. Within the framework of the Canonical Column, this functions as an allusion to Proverbs 13:18: “Poverty and shame shall be to him that refuseth instruction.” Isaiah’s sign-act vividly embodies the proverb’s principle: nakedness symbolizes public shame, and walking barefoot was a clear sign of poverty in the ancient world. By rejecting the LORD’s counsel and relying on human alliances instead, Judah’s expectation would bring them only disgrace and destitution. ↩︎
13. In Isaiah 20:5–6, the people acknowledge that their expectation in Egypt and Cush has failed, leaving them exposed before the king of Assyria. Within the framework of the Canonical Column, this functions as an allusion to Proverbs 10:28, which teaches that misplaced expectation ultimately perishes. The sign-act also reflects the broader wisdom principle articulated in Proverbs 21:31—that military preparation and human strength cannot secure deliverance apart from the LORD. ↩︎
14. It is worth noting that the English word “expectation” appears a total of 14 times in the KJV. Of those fourteen instances, it appears twice in Isaiah 20 (one of the two chapters that correspond to Proverbs in the Canonical Column) and five times in the book of Proverbs (Prov. 10:28; 11:7; 11:23; 23:18; 24:14)—more than in any other book of the Bible. ↩︎

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