Dr. Bruce Waltke is professor emeritus of biblical studies at Regent College, Vancouver, and distinguished professor emeritus of Old Testament at Knox Theological Seminary, Fort Lauderdale. This volume was meant to be a simplified and abridged version of his two-volume magnum opus on Proverbs that was published by Eerdmans in 2004. In the process, Dr. Waltke enlisted his former student Ivan De Silva to assist in the project. Dr. De Silva serves as an instructor in religious studies at Trinity Western University and adjunct faculty at Pacific Life Bible College. The authors transitioned from a simple abridgment to a revision due to new secondary literature on Proverbs and Dr. Waltke’s further reflection.The introduction deals briefly with the title, texts and versions, structure, authorship, ancient Near Eastern wisdom literature, poetry, genre, and theology. The theology section of the book is worth the price of the book as it focuses on the names of God, revelation, woman wisdom, and anthropology. The Christology section is refreshing for a Proverbs commentary since many scholars ignore and minimize the importance of a christological reading of Proverbs. Even though some may not agree with making Woman Wisdom a type of Christ, one cannot ignore Jesus’s words that affirm that the Old Testament speaks about him (Luke 24:44). The superiority of Christ’s wisdom is thoroughly outlined via compare and contrast noting that “we not discard Solomon’s wisdom on the grounds that Christ’s wisdom is superior any more than we would throw away a ten-dollar bill because we had a hundred-dollar bill” (p. 59).The text and commentary section is divided into seven collections as follows:Each section starts with a translation of the text that reveals the authors’ translation philosophy. The tetragrammaton is translated as I AM; this is a departure from the 2004 commentary where it was translated as Lord. For example, Proverbs 1:7a is translated “The fear of the Lord is the beginning of knowledge” in the 2004 edition, while the revision is translated “The fear of I AM is the beginning of knowledge.” Instead of translating the masculine singular participle as “the man who . . .” or “the one who . . .” the authors chose to translate it with the more gender neutral “human being,” such as in 3:13 “blessed is the human being who finds wisdom.” The explanations are more concise to keep the abridged version condensed. For example, “blessed is the human being who finds wisdom” (3:13) is accompanied by three explanatory footnotes in the original version.Collection I covers 1:1–9:18 and the authors identify ten lectures that are interrupted by Wisdom’s first speech (1:20–33), an appendix (6:1–19), and an epilogue (9:1–18). Besides translation and explanation, the most useful tools are the charts sprinkled throughout that shed light on chiastic structures (p. 83–84), commands/promises (p. 92), and wisdom/folly framing (p. 167).Collection II (10:1–22:16) is divided into Section A: Mostly antithetic proverbs (10:1–15:28), and Section B: Mostly synthetic proverbs (15:30–22:16). Synthetic and antithetic proverbs are present in each chapter of the book of Proverbs, so it is unclear why collection II is divided this way. Nevertheless, translations and explanations supported by adequate research accompany each subsection; it is the explanations that render the commentary as valuable.Collection III—The Thirty Sayings of the Wise (22:17–24:22). The section starts by noting that “many scholars believe that the Thirty Sayings of the Wise is related to the Egyptian Instruction of Amenemope (ca. 1186–1069 BC). In the introduction, the authors are more forceful in their suggestion when they write, “Solomon adopted from pagan cultures the wise sayings informed by God’s common grace and adapted them to Israel’s faith in I AM” (p. 4). Could it be that the dating of the Egyptian text is wrong and Solomon’s text is the original? Or, could it be that the texts are written independently and the parallels could be attributed to a common genre?Collection IV—Further Sayings of the Wise (24:43–34). This is a very short section introduced by the superscript, “These are also sayings of the wise.” The last two verses 24:33–34 are almost identical to 6:10–11, which could point to Solomon’s authorship.Collection V—Proverbs of Solomon from Hezekiah’s Men (25:1–29:27). More Solomonic proverbs are added a couple of hundred years after Solomon, and these proverbs are divided into two clusters (chs. 25–27 and 28–29). The authors affirm that the superscription “suggests that the final editor reckoned this collection (chs. 25–27) an appendix to Solomon’s own collections (10:1–22:16; 22:17–24:22). There is no unifying theme in either cluster. The first cluster covers topics such as court hierarchy, the righteous vs. the wicked, conflict, slothfulness, and friends and neighbors. The second cluster discusses the idea of ruling, one’s relationship to God, a proper relationship with parents, and parental discipline. Still, it also covers many other topics such as generosity, hunger for learning, confessing sin, and speaking the truth in love.Collection VI—The Sayings of Agur son of Jakeh (30:1–33). The seven numerical sayings form the main body of this collection. The x, x+1 formula is not unique to the wisdom genre, as the formula appears in the prophets (Amos 1:13; Mic 5:5), and even extra-biblical literature such as the Baal epic. Agur uses it as a poetic device to show progression.Collection VII—The Sayings of Lemuel (31:1–31). The last collection is divided into two poems (vv. 2–9 and 10–31). In the first poem, Lemuel’s wife teaches him what it takes to be a noble king, while in the second she outlines the characteristics of the woman who fears the Lord. The authors correctly title the acrostic “The Valiant Woman,” since she is often described in military terms, affirming that true heroism is domestic.The authors have been successful in abridging Dr. Waltke’s extraordinary two-volume work first published in 2004. The strength of the commentary lies in the fact that it is grounded in the original work. When we couple the insightful sixty-two-page introduction with the subject indexes, we can conclude that the present one-volume work is adequate for someone who cannot benefit from the original two-volume work and is not seeking detailed footnotes and extended exegetical analysis.