{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/pro008.htm","path":"bib/cmt/kad/pro008.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/pro008.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nThe author has now almost exhausted the ethical material; for in this introduction to the Solomonic Book of Proverbs he works it into a memorial for youth, so that it is time to think of concluding the circle by bending back the end to the beginning. For as in the beginning, Pro 1:20., so also here in the end, he introduces Wisdom herself as speaking. There, her own testimony is delivered in contrast to the alluring voice of the deceiver; here, the daughter of Heaven in the highways inviting to come to her, is the contrast to the adulteress lurking in the streets, who is indeed not a personification, but a woman of flesh and blood, but yet at the same time as the incarnate \u1f00\u03c0\u03ac\u03c4\u03b7 of worldly lust. He places opposite to her Wisdom, whose person is indeed not so sensibly perceptible, but who is nevertheless as real, coming near to men in a human way, and seeking to win them by her gifts.\n1 Doth not Wisdom discourse,\nAnd Understanding cause her voice to be heard?\n2 On the top of the high places in the way,\nIn the midst of the way, she has placed herself.\n3 By the side of the gates, at the exit of the city,\nAt the entrance to the doors, she calleth aloud.\nAs \u05d4\u05e0\u05bc\u05d4 points to that which is matter of fact, so \u05d4\u05dc\u05d0 calls to a consideration of it (cf. Pro 14:22); the question before the reader is doubly justified with reference to Pro 1:20. With \u05d7\u05db\u05de\u05d4, \u05ea\u05d1\u05d5\u05e0\u05d4 is interchanged, as e.g., Pro 2:1-6; such names of wisdom are related to its principal name almost as \u05d0\u05dc\u05d4\u05d9\u05dd, \u05e2\u05dc\u05d9\u05d5\u05df, and the like, to \u05d9\u05d4\u05d5\u05d4. In describing the scene, the author, as usual, heaps up synonyms which touch one another without coming together.\nBy \u05de\u05e8\u05de\u05d9\u05dd Hitzig understands the summit of a mountain, and therefore regards this verse as an interpolation; but the \"high places\" are to be understood of the high-lying parts of the city. There, on the way which leads up and down, she takes her stand. \u05e2\u05dc\u05d9 = Arab. 'ly, old and poetic for \u05e2\u05dc, signifies here \"hard by, close to,\" properly, so that something stands forward over the edge of a thing, or, as it were, passes over its borders (Fl.). The \u05d1\u05bc\u05d9\u05ea, Hitzig, as Bertheau, with lxx, Targ., Jerome, interpret prepositionally as a strengthening of \u05d1\u05bc\u05d9\u05df (in the midst); but where it once, Eze 1:27, occurs in this sense, it is fully written \u05d1\u05bc\u05d9\u05ea \u05dc. Here it is the accus. loci of the substantive; \"house of the ascent\" (Syr. b\u00eath urchotho) is the place where several ways meet, the uniting point, as \u05d0\u05dd \u05d4\u05d3\u05e8\u05da (Eze 21:26), the point of departure, exit; the former the crossway, as the latter the separating way. Thus Immanuel: the place of the frequented streets; Meri: the place of the ramification (more correctly, the concentration) of the ways. \u05e0\u05e6\u05bc\u05d1\u05d4 signifies more than \u05e7\u05de\u05d4 (she raises herself) and \u05e2\u05de\u05d3\u05d4 (she goes thither); it means that she plants herself there.\nIn this verse Bertheau finds, not inappropriately, the designations of place: on this side, on that side, and within the gate. \u05dc\u05d9\u05d3, at the hand, is equivalent to at the side, as Psa 140:6. \u05dc\u05e4\u05d9, of the town, is the same as \u05dc\u05e4\u05bc\u05ea\u05d7, Pro 9:14, of the house: at the mouth, i.e., at the entrance of the city, thus where they go out and in. There are several of these ways for leaving and entering a city, and on this account \u05de\u05d1\u05bc\u05d5\u05d0 \u05e4\u05ea\u05d7\u05d9\u05dd are connected: generally where one goes out and in through one of the gates (doors). \u05de\u05d1\u05d5\u05d0, fully represented by the French avenue, the space or way which leads to anything (Fl.). There she raises her voice, which sounds out far and wide; vid., concerning \u05ea\u05bc\u05e8\u05e0\u05bc\u05d4 (Graec. Venet. incorrectly, after Rashi, \u1f00\u03bb\u03b1\u03bb\u03ac\u03be\u03bf\u03c5\u03c3\u03b9), at Pro 1:20.\nNow begins the discourse. The exordium summons general attention to it with the emphasis of its absolute truth:\n4 \"To you, ye men, is my discourse addressed,\nAnd my call is to the children of men!\n5 Apprehend, O ye simple ones, what wisdom is;\nAnd, ye fools what understanding is.\n6 Hear, for I will speak princely things,\nAnd the opening of my lips is upright.\n7 For my mouth uttereth truth,\nAnd a wicked thing is an abomination to my lips.\n8 The utterances of my mouth are in rectitude,\nThere is nothing crooked or perverse in them.\n9 To the men of understanding they are all to the point,\nAnd plain to those who have attained knowledge.\"\nHitzig rejects this section, Pro 8:4-12, as he does several others in chap. 8 and 9, as spurious. But if this preamble, which reminds us of Elihu, is not according to every one's taste, yet in respect of the circle of conception and thought, as well as of the varying development of certain fundamental thoughts, it is altogether after the manner of the poet. The terminology is one that is strange to us; the translation of it is therefore difficult; that which is given above strives at least not to be so bad as to bring discredit on the poet. The tautology and flatness of Pro 8:4 disappears when one understands \u05d0\u05d9\u05e9\u05c1\u05d9\u05dd and \u05d1\u05bc\u05e0\u05d9 \u05d0\u05d3\u05dd like the Attic \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2 and \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9; vid., under Isa 2:9; Isa 53:3 (where \u05d0\u05d9\u05e9\u05c1\u05d9\u05dd, as here and Psa 141:4, is equivalent to \u05d1\u05bc\u05e0\u05d9 \u05d0\u05d9\u05e9\u05c1, Psa 49:3; Psa 4:3). Wisdom turns herself with her discourses to high and low, to persons of standing and to the proletariat. The verbal clause 4a interchanges with a noun clause 4b, as frequently a preposition with its noun (e.g., Pro 8:8) completes the whole predicate of a semistich (Fl.).\nRegarding \u05d0\u05e8\u05de\u05d4, calliditas, in a good sense, vid., at Pro 1:4; regarding \u05e4\u05bc\u05ea\u05d0\u05d9\u05dd, those who are easily susceptible of good or bad, according to the influence that is brought to bear upon them, vid., also Pro 1:4; and regarding \u05db\u05bc\u05e1\u05d9\u05dc\u05d9\u05dd, the intellectually heavy, dull persons in whom the flesh burdens the mind, vid., at Pro 1:22. \u05dc\u05d1 is parallel with \u05e2\u05e8\u05de\u05d4, for the heart (according to its Semitic etymon, that which remains fast, like a kernel, the central-point) is used for the understanding of which it is the seat (Psychol. p. 249), or heartedness = intelligence (cf. \u05d7\u05e1\u05e8\u05be\u05dc\u05d1, Pro 6:32 = \u1f04\u03bd\u03bf\u03c5\u03c2 or \u1f04\u03bb\u03bf\u03b3\u03bf\u03c2). We take \u05e2\u05e8\u05de\u05d4 and \u05dc\u05d1 as objective, as we have translated: that which is in both, and in which they consist. Thus \u05d4\u05d1\u05bc\u05d9\u05df, which is a favourite word with this author, has both times the simple transitive meaning of the gain of understanding into the nature and worth of both; and we neither need to interpret the second \u05d4\u05d1\u05d9\u05e0\u05d5\u05bc in the double transitive meaning, \"to bring to understanding,\" nor, with Hitzig, to change in into \u05d4\u05db\u05d9\u05e0\u05d5\u05bc\n(Note: Vid., the Hebr. Zeitschrift, \u05d4\u05d7\u05dc\u05d5\u05e5, 1856, p. 112.) direct, i.e., applicate.\nThat to which Wisdom invites, her discourse makes practicable, for she speaks of \u05e0\u05d2\u05d9\u05d3\u05d9\u05dd. Hitzig interprets this word by conspicua, manifest truths, which the Graec. Venet. understands to be \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03b1, after Kimchi's interpretation: truths which one makes an aim and object (\u05e0\u05d2\u05d3) on account of their worth. Frst, however, says that \u05e0\u05d2\u05d9\u05d3, from \u05e0\u05d2\u05d3, Arab. najad, means to be elevated, exalted, and thereby visible (whence also \u05d4\u05d2\u05bc\u05d9\u05d3, to bring to light, to bring forward); and that by \u05e0\u05d2\u05d9\u05d3\u05d9\u05dd, as the plur. of this \u05e0\u05d2\u05d9\u05d3, is to be understood princeps in the sense of principalia, or \u03c0\u03c1\u03b1\u03b5\u03c3\u03c4\u03b1\u03bd\u03c4\u03b9\u03b1 (lxx \u03c3\u03b5\u03bc\u03bd\u03ac; Theodot. \u1f21\u03b3\u03b5\u03bc\u03bf\u03bd\u03b9\u03ba\u03ac; Jerome, de rebus magnis) (cf. \u03bd\u03cc\u03bc\u03bf\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b9\u03ba\u03cc\u03c2 of the law of love, which surpasses the other laws, as kings do their subjects), which is supported by the similar expression, Pro 22:20. But that we do not need to interpret \u05e0\u05d2\u05d9\u05d3\u05d9\u05dd as abstr., like \u05de\u05d9\u05e9\u05c1\u05e8\u05d9\u05dd, and as the acc. adverb.: in noble ways, because in that case it ought to be \u05e0\u05d2\u05d9\u05d3\u05d5\u05ea (Berth.), is shown by Pro 22:20, and also Pro 16:13; cf. on this neuter use of the masc., Ewald, 172a. \"The opening of my lips (i.e., this, that they open themselves, not: that which they disclose, lay open) is upright\" is to be regarded as metonymia antecedentis pro conseq.: that which I announce is...; or also as a poetic attribution, which attributes to a subject that which is produced by it (cf. Pro 3:17): my discourse bearing itself right, brings to light (Fl.). Pro 23:16, cf. 31, is parallel both in the words and the subject; \u05de\u05d9\u05e9\u05c1\u05e8\u05d9\u05dd, that which is in accordance with fact and with rectitude, uprightness (vid., at Pro 1:3), is a word common to the introduction (chap. 1-9), and to the first appendix to the first series of Solomonic Proverbs (Prov 22:17-24:22), with the Canticles. In Sol 5:16, also, as where (cf. Pro 5:3; Job 6:30), the word palate [Gaumen] is used as the organ of speech.\n\u05db\u05bc\u05d9 continues the reason (begun in Pro 8:6) for the Hearken! (cf. Pro 1:15-17; Pro 4:16.); so that this second reason is co-ordinated with the first (Fl.). Regarding \u05d0\u05de\u05ea, vid., at Pro 3:3; \u05d4\u05d2\u05d4, here of the palate (cf. Psa 37:30), as in Pro 15:28 of the heart, has not hitherto occurred. It signifies quiet inward meditation, as well as also (but only poetically) discourses going forth from it (vid., at Psa 1:2). The contrary of truth, i.e., moral truth, is \u05e8\u05e9\u05c1\u05e2, wickedness in words and principles - a segolate, which retains its Segol also in pausa, with the single exception of Ecc 3:16.\nThe \u05d1\u05bc of \u05d1\u05bc\u05e6\u05d3\u05e7 is that of the close connection of a quality with an action or matter, which forms with a substantive adverbia as well as virtual adjectiva, as here: cum rectitudine (conjuncta i. e. vera) sunt omnia dicta oris mei (Fl.); it is the \u05d1 of the distinctive attribute (Hitzig), certainly related to the \u05d1 essentiae (Pro 3:26, according to which Schultens and Bertheau explain), which is connected with the abstract conception (e.g., Psa 33:4), but also admits the article designating the gender (vid., at Psa 29:4). The opposite of \u05e6\u05d3\u05e7 (here in the sense of veracitas, which it means in Arab.) is \u05e0\u05e4\u05ea\u05bc\u05dc \u05d5\u05e2\u05e7\u05bc\u05e9\u05c1, dolosum ac perversum. \u05e2\u05e7\u05bc\u05e9\u05c1 (cf. Gesen. 84, 9) is that which is violently bent and twisted, i.e., estranged from the truth, which is, so to speak, parodied or caricatured. Related to it in meaning, but proceeding from a somewhat different idea, is \u05e0\u05e4\u05ea\u05dc. \u05e4\u05bc\u05ea\u05dc, used primarily of threads, cords, ropes, and the like, means to twist them, to twine them over and into one another, whence \u05e4\u05bc\u05ea\u05d9\u05dc, a line or string made of several intertwisted threads (cf. Arab. ft\u0131\u0302lt, a wick of a candle or lamp); Niph., to be twisted, specifically luctari, of the twisting of the limbs, and figuratively to bend and twist oneself, like the crafty (versutus) liars and deceivers, of words and thoughts which do not directly go forth, but by the crafty twistings of truth and rectitude, opp. \u05d9\u05e9\u05c1\u05e8, \u05e0\u05db\u05d5\u05df (Fl.). There is nothing of deception of error in the utterances of wisdom; much rather they are all \u05e0\u05db\u05e6\u05d9\u05dd, straight out from her (cf. Isa 57:2), going directly out, and without circumlocution directed to the right end for the intelligent, the knowing (cf. Neh 10:29); and \u05d9\u05e9\u05c1\u05e8\u05d9\u05dd, straight or even, giving no occasion to stumble, removing the danger of erring for those who have obtained knowledge, i.e., of good and evil, and thus the ability of distinguishing between them (Gesen. 134, 1) - briefly, for those who know how to estimate them.\nHer self-commendation is continued in the resumed address:\n10 \"Receive my instruction, and not silver,\nAnd knowledge rather than choice gold!\n11 For wisdom is better than corals,\nAnd all precious jewels do not equal her.\n12 I, Wisdom, inhabit prudence,\nAnd the knowledge of right counsels is attainable by me.\"\nInstead of \u05d5\u05dc\u05d0\u05be\u05db\u05bc\u05e1\u05e3 influenced by \u05e7\u05d7\u05d5\u05bc, is \u05d5\u05d0\u05dc\u05be\u05db\u05e1\u05e3 with \u05ea\u05bc\u05e7\u05d7\u05d5\u05bc to be supplied; besides, with most Codd. and older editions, we are to accentuate \u05e7\u05d7\u05d5\u05bc \u05de\u05d5\u05bc\u05e1\u05e8\u05d9 with the erasure of the Makkeph. \"Such negations and prohibitions,\" Fleischer remarks, \"are to be understood comparatively: instead of acquiring silver, rather acquire wisdom. Similar is the old Arabic 'l-n\u00e2r w-l'-'l-'\u00e2r, the fire, and not the disgrace! Also among the modern Arabic proverbs collected by Burckhardt, many have this form, e.g., No. 34, al\u1e25ajamat balafas wala al\u1e25ajat alanas, Better to let oneself be cut with the axe then to beg for the favour of another\" 10b is to be translated, with Jerome, Kimchi, and others: and knowledge is more precious than fine gold (\u05e0\u05d1\u05d7\u05e8, neut.: auro pretiosius); and in view of Pro 16:16, this construction appears to be intended. But Fleischer has quite correctly affirmed that this assertatory clause is unsuitably placed as a parallel clause over against the preceding imperative clause, and, what is yet more important, that then Pro 8:11 would repeat idem per idem in a tautological manner. We therefore, after the Aramaic and Greek translators, take \u05db\u05e1\u05e3 \u05e0\u05d1\u05d7\u05e8 together here as well as at Pro 8:19, inasmuch as we carry forward the \u05e7\u05d7\u05d5: et scientiam prae auro lectissimo, which is also according to the accentuation. Equally pregnant is the \u05de\u05df in \u05de\u05d7\u05e8\u05d5\u05bc\u05e5 of the passage Pro 3:14-15, which is here varied.\nVer. 12 follows Pro 8:11 = Pro 3:15 as a justification of this estimating of wisdom above all else in worth. Regarding \u05d0\u05e0\u05d9 with Gaja, vid., the rule which the accentuation of this word in the three so-called metrical books follows in Merx' Archiv, 1868, p. 203 (cf. Baer's Torath Emeth, p. 40). We translate: ego sapientia involo sollertiam, for the verb \u05e9\u05c1\u05db\u05df is construed with the accusative of the object, Pro 2:21; Pro 10:30; 37:3 (cf. \u05d2\u05d5\u05bc\u05e8, Psa 5:5), as well as with \u05d1, Gen 26:2, Ps. 69:37. Wisdom inhabits prudence, has settled down, as it were, and taken up her residence in it, is at home in its whole sphere, and rules it. Bertheau not unsuitably compares \u03bf\u1f30\u03ba\u1ff6\u03bd with \u03bc\u03cc\u03bd\u03bf\u03c2 \u1f14\u03c7\u03c9\u03bd, Ti1 6:16. Regarding \u05de\u05d6\u05de\u05bc\u05d5\u05ea, vid., Pro 1:4; Pro 5:2. It denotes well-considered, carefully thought out designs, plans, conclusions, and \u05d3\u05bc\u05e2\u05ea is here the knowledge that is so potent. This intellectual power is nothing beyond wisdom, it is in her possession on every occasion; she strives after it not in vain, her knowledge is defined according to her wish. Wisdom describes herself here personally with regard to that which she bestows on men who receive her.\nFar remote is the idea that 13a is dependent on \u05d0\u05de\u05e6\u05d0 (I acquire) (Lwenstein, Bertheau). With this verse begins a new series of thoughts raising themselves on the basis of the fundamental clause 13a. Wisdom says what she hates, and why she hates it:\n13 \"The fear of Jahve is to hate evil;\nPride and arrogancy, and an evil way\nAnd a deceitful mouth, do I hate.\"\nIf the fear of God is the beginning of wisdom (Pro 9:10; Pro 1:7), then wisdom, personally considered, stands before all else that is to be said of her in a relation of homage or reverence toward God corresponding to the fear of God on the part of man; and if, as the premiss 13a shows, the fear of God has as its reverse side the hatred of evil, then there arises what Wisdom says in \u05e9\u05c2\u05e0\u05d0\u05ea\u05d9 (I hate) of herself. Instead of the n. actionis \u05e9\u05c2\u05e0\u05d0\u05ea (hatred), formed in the same way with \u05d9\u05e8\u05d0\u05ea, which, admitting the article, becomes a substantive, the author uses, in order that he might designate the predicate as such (Hitzig), rather the n. actionis \u05e9\u05c2\u05e0\u05d0\u05ea as \u05de\u05dc\u05d0\u05ea, Jer 29:10. \u05e7\u05e8\u05d0\u05ea, Jdg 8:1, is equivalent to \u05e9\u05c2\u05e0\u05d0\u05ea like \u05d9\u05d1\u05bc\u05e9\u05c1\u05ea, the becoming dry, \u05d9\u05db\u05dc\u05ea, the being able; cf. (Arab.) shanat, hating, mal\u00e2t, well-being, \u1e33ar\u00e2t, reading (Fl.). The evil which Wisdom hates is now particularized as, Pro 6:16-19, the evil which Jahve hates. The virtue of all virtues is humility; therefore Wisdom hates, above all, self-exaltation in all its forms. The paronomasia \u05d2\u05bc\u05d0\u05d4 \u05d5\u05d2\u05d0\u05d5\u05df (pride and haughtiness) expresses the idea in the whole of its contents and compass (cf. Isa 15:6; Isa 3:1, and above at Pro 1:27). \u05d2\u05bc\u05d0\u05d4 (from \u05d2\u05bc\u05d0\u05d4, the nominal form), that which is lofty = pride, stands with \u05d2\u05bc\u05d0\u05d5\u05df, as Job 4:10, \u05d2\u05d1\u05d4\u05bc, that which is high = arrogance. There follows the viam mali, representing the sins of walk, i.e., of conduct, and os fullax (vid., at Pro 2:12), the sins of the mouth. Hitzig rightly rejects the interpunctuation \u05e8\u05e2, and prefers \u05e8\u05e2. In consequence of this Dech (Tiphcha init.), \u05d5\u05bc\u05e4\u05d9 \u05ea\u05d4\u05e4\u05bc\u05db\u05ea have in Codd. and good editions the servants Asla and Illuj (vid., Baer's Torath Emeth, p. 11); Aben-Ezra and Moses Kimchi consider the Asla erroneously as disjunctive, and explain \u05d5\u05bc\u05e4\u05d9 by et os = axioma meum, but Asla is conjunctive, and has after it the \u05ea raphatum.\nAfter Wisdom has said what she hates, and thus what she is not, she now says what she is, has, and promises:\n14 \"Mine is counsel and promotion;\nI am understanding, mine is strength.\n15 By me kings reign,\nAnd rulers govern justly.\n16 By me princes rule, and nobles -\nAll judges of the earth.\"\nWhoever gives anything must himself possess it; in this sense Wisdom claims for herself counsel, promotion (in the sense of offering and containing that which is essentially and truly good; vid., concerning \u05ea\u05bc\u05d5\u05bc\u05e9\u05c1\u05d9\u05bc\u05d4, Pro 2:7), and energy (vid., Ecc 7:19). But she does not merely possess \u05d1\u05bc\u05d9\u05e0\u05d4; this is much rather her peculiar nature, and is one with her. That Pro 8:14 is formed after Job 12:13, Job 12:16 (Hitzig) is possible, without there following thence any argument against its genuineness. And if Pro 8:15., and Isa 32:1; Isa 10:1, stand in intentional reciprocal relation, then the priority is on the side of the author of the Proverbs. The connection gives to the laconic expression its intended comprehensiveness. It is not meant that Wisdom has the highest places in the state to give, but that she makes men capable of holding and discharging the duties of these.\nHere we are led to think of legislation, but the usage of the language determines for the Po. \u05d7\u05e7\u05e7 only the significations of commanding, decreeing, or judging; \u05e6\u05d3\u05e7 is the object accus., the opposite of \u05d7\u05e7\u05e7\u05d9\u05be\u05d0\u05d5\u05df (decrees of unrighteousness), Isa 10:1. \u05e8\u05d6\u05df is a poetic word, from \u05e8\u05d6\u05df = Arab. razuna, to be heavy, weighty, then to be firm, incapable of being shaken, figuratively of majestic repose, dignity (cf. Arab. wq\u00e2r and \u05db\u05bc\u05d1\u05d5\u05d3) in the whole external habitus, in speech and action such as befits one invested with power (Fl.).\nWe may not explain the second clause of this verse: et ad ingenua impelluntur quicunque terrae imperant, for \u05e0\u05d3\u05d9\u05d1 is adj. without such a verbal sense. But besides, \u05e0\u05d3\u05d9\u05d1\u05d9\u05dd is not pred., for which it is not adapted, because, with the obscuring of its ethical signification (from \u05e0\u05d3\u05d1, to impel inwardly, viz., to noble conduct, particularly to liberality), it also denotes those who are noble only with reference to birth, and not to disposition (Isa 32:8). Thus \u05e0\u05d3\u05d9\u05d1\u05d9\u05dd is a fourth synonym for the highly exalted, and \u05db\u05dc\u05be\u05e9\u05c1\u05e4\u05d8\u05d9 \u05d0\u05e8\u05e5 is the summary placing together of all kinds of dignity; for \u05e9\u05c1\u05e4\u05d8 unites in itself references to government, administration of justice, and rule. \u05db\u05dc is used, and not \u05d5\u05db\u05dc - a so-called asyndeton summativum. Instead of \u05d0\u05e8\u05e5 (lxx) there is found also the word \u05e6\u05d3\u05e7 (Syr., Targ., Jerome, Graec. Venet., adopted by Norzi after Codd. and Neapol. 1487). But this word, if not derived from the conclusion of the preceding verse, is not needed by the text, and gives a summary which does not accord with that which is summed up (\u05de\u05dc\u05db\u05d9\u05dd, \u05e8\u05d6\u05e0\u05d9\u05dd, \u05e9\u05c2\u05e8\u05d9\u05dd, \u05e0\u05d3\u05d9\u05d1\u05d9\u05dd); besides, the Scripture elsewhere calls God Himself \u05e9\u05c1\u05d5\u05e4\u05d8 \u05e6\u05d3\u05e7 (Psa 9:5; Jer 11:20). The Masoretic reading\n(Note: If the Masoretes had read \u05e9\u05c1\u05e4\u05d8\u05d9 \u05e6\u05d3\u05e7, then would they have added the remark \u05dc\u05d9\u05ea (\"it does not further occur\"), and inserted the expression in their Register of Expressions, which occurs but once, Masora finalis, p. 62.)\nof most of the editions, which is also found in the Cod. Hillel (\u05e1\u05e4\u05e8 \u05d4\u05dc\u05dc\u05d9)\n(Note: One of the most ancient and celebrated Codd of the Heb. Scriptures, called Hillel from the name of the man who wrote it. Vid., Streack's Prolegomena, p. 112. It was written about a.d. 600.)\nmerits the preference.\nThe discourse of Wisdom makes a fresh departure, as at Pro 8:13 : she tells how, to those who love her, she repays this love:\n17 \"I love them that love me,\nAnd they that seek me early find me.\n18 Riches and honour are with me,\nDurable riches and righteousness.\n19 Better is my fruit than pure and fine gold,\nAnd my revenue (better) than choice silver.\n20 In the way of righteousness do I walk,\nIn the midst of the paths of justice.\n21 To give an inheritance to them that love me\nAnd I fill their treasuries.\"\nThe Cheth\u0131\u0302b \u05d0\u05d4\u05d1\u05d9\u05d4 (ego hos qui eam amant redamo), Gesenius, Lehrgeb. 196, 5, regards as a possible synallage (eam = me), but one would rather think that it ought to be read (\u05d9\u05d4\u05d5\u05d4 =) '\u05d0\u05d4\u05d1\u05d9 \u05d4. The ancients all have the reading \u05d0\u05d4\u05d1\u05d9. \u05d0\u05d4\u05d1 (= \u05d0\u05d0\u05d4\u05d1, with the change of the \u00e9\u011b into \u00ea, and the compression of the radical \u05d0; cf. \u05d0\u05de\u05e8, \u05ea\u05bc\u05d1\u05d0, Pro 1:10) is the form of the fut. Kal, which is inflected \u05ea\u05bc\u05d0\u05d4\u05d1\u05d5\u05bc, Pro 1:22. Regarding \u05e9\u05c1\u05d7\u05e8 (the Graec. Venet. well: \u03bf\u1f31 \u1f40\u03c1\u03b8\u03c1\u03af\u03b6\u03bf\u03bd\u03c4\u03ad\u03c2 \u03bc\u03bf\u03b9), vid., Pro 1:28, where the same epenthet. fut. form is found.\nIn this verse part of Pro 3:16 is repeated, after which \u05d0\u05ea\u05bc\u05d9 is meant of possession (mecum and penes me). Regarding \u05d4\u05d5\u05df, vid., Pro 1:13; instead of the adjective \u05d9\u05e7\u05e8 there, we have here \u05e2\u05ea\u05e7. The verb \u05e2\u05ea\u05e7 brev signifies promoveri, to move forwards, whence are derived the meanings old (cf. aetas provecta, advanced age), venerable for age, and noble, free (cf. \u05e2\u05ea\u05bc\u05d9\u05e7, Isa 28:9, and Arab. 'aty\u1e33, manumissus), unbound, the bold. Used of clothing, \u05e2\u05e8\u05d9\u05e7 (Isa 23:18) expresses the idea of venerable for age. \u05e2\u05ea\u05e7 used of possessions and goods, like the Arab. '\u00e2tak, denotes such goods as increase during long possession as an inheritance from father to son, and remain firm, and are not for the first time gained, but only need to be inherited, opes perennes et firmae (Schultens, Gesenius' Thesaur., Fleischer), although it may be also explained (which is, however, less probable with the form \u05e2\u05ea\u05e7) of the idea of the venerable from opes superbae (Jerome), splendid opulence. \u05e6\u05d3\u05e7\u05d4 is here also a good which is distributed, but properly the distributing goodness itself, as the Arab. \u1e63ada\u1e33at, influenced by the later use of the Hebrew \u05e6\u05d3\u05e7\u05d4 (\u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7 = \u1f10\u03bb\u03b5\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7), denotes all that which God of His goodness causes to flow to men, or which men bestow upon men (Fl.). Righteousness is partly a recompensative goodness, which rewards, according to the law of requital, like with like; partly communicative, which, according to the law of love without merit, and even in opposition to it, bestows all that is good, and above all, itself; but giving itself to man, it assimilates him to itself (vid., Psa 24:7), so that he becomes \u05e6\u05d3\u05d9\u05e7, and is regarded as such before God and men, Pro 8:19.\nThe fruit and product of wisdom (the former a figure taken from the trees, Pro 3:18; the latter from the sowing of seed, Pro 3:9) is the gain and profit which it yields. With \u05d7\u05e8\u05d5\u05bc\u05e5, Pro 8:10; Pro 3:14, \u05e4\u05bc\u05d6 is here named as the place of fine gold, briefly for \u05d6\u05d4\u05d1 \u05de\u05d5\u05bc\u05e4\u05d6, solid gold, gold separated from the place of ore which contains it, or generally separated gold, from \u05e4\u05bc\u05d6\u05d6, violently to separate metals from base mixtures; Targ. \u05d3\u05bc\u05d4\u05d1\u05d0 \u05d0\u05d5\u05d1\u05e8\u05d9\u05d6\u05d9\u05df, gold which has stood the fire-test, obrussa, of the crucible, Greek \u1f44\u03b2\u03c1\u03c5\u03b6\u03bf\u03bd, Pers. ebr\u0131\u0302z, Arab. ibr\u0131\u0302z. In the last clause of this verse, as also in 10b, \u05e0\u05d1\u05d7\u05e8 is to be interpreted as pred. to \u05ea\u05d1\u05d5\u05bc\u05d0\u05ea\u05d9, but the balance of the meaning demands as a side-piece to the \u05de\u05d7\u05e8\u05d5\u05e5 \u05d5\u05de\u05e4\u05d6 (19a) something more than the mere \u05db\u05bc\u05e1\u05e3. In 20f. the reciprocal love is placed as the answer of love under the point of view of the requiting righteousness. But recompensative and communicative righteousness are here combined, where therefore the subject is the requital of worthy pure love and loving conduct, like with like. Such love requires reciprocal love, not merely cordial love, but that which expresses itself outwardly.\nIn this sense, Wisdom says that she acts strictly according to justice and rectitude, and adds (21) wherein this her conduct manifests itself. The Piel \u05d4\u05dc\u05bc\u05da expresses firm, constant action; and \u05d1\u05bc\u05ea\u05d5\u05da means that she turns from this line of conduct on no side. \u05dc\u05d4\u05e0\u05d7\u05d9\u05dc is distinguished from \u05d1\u05bc\u05d4\u05e0\u05d7\u05d9\u05dc, as ut possidendam tribuam from possidendam tribuendo; the former denotes the direction of the activity, the latter its nature and manner; both combine if we translate ita ut....\n(Note: Biesenthal combines the etymologically obscure \u05d4\u05e0\u05d7\u05d9\u05dc with \u05e0\u05d7\u05dc: to make to flow into, so that \u05e0\u05d7\u05dc denotes inheritance in contradistinction to acquisition; while \u05e0\u05d7\u05dc\u05d4, in contradistinction to \u05d9\u05e8\u05e9\u05bc\u05c1\u05d4, denotes the inheritance rather of many than of the individual.)\nRegarding the origin of \u05d9\u05e9\u05c1, vid., at Pro 2:7; it denotes the being founded, thus substantia, and appears here, like the word in mediaeval Latin and Romanic (Ital. sustanza, Span. substancia), and like \u03bf\u1f50\u03c3\u03af\u03b1 and \u1f55\u03c0\u03b1\u03c1\u03be\u03b9\u03c2 (\u03c4\u1f70 \u1f51\u03c0\u03ac\u03c1\u03c7\u03bf\u03bd\u03c4\u03b1) in classic Greek, to denote possessions and goods. But since this use of the word does not elsewhere occur (therefore Hitzig explains \u05d9\u05e9\u05c1 = \u05d9\u05e9\u05c1 \u05dc\u05d9, I have it = presto est), and here, where Wisdom speaks, \u05d9\u05e9\u05c1 connects itself in thought with \u05ea\u05bc\u05d5\u05bc\u05e9\u05c1\u05d9\u05bc\u05d4, it will at least denote real possession (as we also are wont to call not every kind of property, but only landed property, real possession), such possession as has real worth, and that not according to commercial exchange and price, but according to sound judgment, which applies a higher than the common worldly standard of worth. The Pasek between \u05d0\u05d4\u05d1\u05d9 and \u05d9\u05e9\u05c1 is designed to separate the two Jods from each other, and has, as a consequence, for \u05dc\u05d4\u05e0\u05d7\u05d9\u05dc \u05d0\u05d4\u05d1\u05d9 the accentuation with Tarcha and Mercha (vid., Accentssystem, vi. 4; cf. Torath Emeth, p. 17, 3). The carrying forward of the inf. with the finite, 21b, is as Pro 1:27; Pro 2:2, and quite usual.\nWisdom takes now a new departure, in establishing her right to be heard, and to be obeyed and loved by men. As the Divine King in Psa 2:1-12 opposes to His adversaries the self-testimony: \"I will speak concerning a decree! Jahve said unto me: Thou art my Son; this day have I begotten Thee;\" so Wisdom here unfolds her divine patent of nobility: she originates with God before all creatures, and is the object of God's love and joy, as she also has the object of her love and joy on God's earth, and especially among the sons of men:\n\"Jahve brought me forth as the beginning of His way,\nAs the foremost of His works from of old.\"\nThe old translators render \u05e7\u05e0\u05e0\u05d9 (with Kametz by Dech; vid., under Psa 118:5) partly by verbs of creating (lxx \u1f14\u03ba\u03c4\u03b9\u03c3\u03b5, Syr., Targ. \u05d1\u05bc\u05e8\u05d0\u05e0\u05d9), partly by verbs of acquiring (Aquila, Symmachus, Theodotion, Venet. \u1f10\u03ba\u03c4\u03ae\u03c3\u03b1\u03c4\u03bf; Jerome, possedit); Wisdom appears also as created, certainly not without reference to this passage, Sir. 1:4, \u03c0\u03c1\u03bf\u03c4\u03ad\u03c1\u03b1 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f15\u03ba\u03c4\u03b9\u03c3\u03c4\u03b1\u03b9 \u03c3\u03bf\u03c6\u03af\u03b1; 1:9, \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f15\u03ba\u03c4\u03b9\u03c3\u03b5\u03bd \u03b1\u1f50\u03c4\u03ae\u03bd; 24:8, \u1f41 \u03ba\u03c4\u03af\u03c3\u03b1\u03c2 \u03bc\u03b5. In the christological controversy this word gained a dogmatic signification, for they proceeded generally on the identity of \u03c3\u03bf\u03c6\u03af\u03b1 \u1f51\u03c0\u03bf\u03c3\u03c4\u03b1\u03c4\u03b9\u03ba\u03ae (sapientia substantialis) with the hypostasis of the Son of God. The Arians used the \u1f14\u03ba\u03c4\u03b9\u03c3\u03ad \u03bc\u03b5 as a proof of their doctrine of the filius non genitus, sed factus, i.e., of His existence before the world began indeed, but yet not from eternity, but originating in time; while, on the contrary, the orthodox preferred the translation \u1f10\u03ba\u03c4\u03ae\u03c3\u03b1\u03c4\u03bf, and understood it of the co-eternal existence of the Son with the Father, and agreed with the \u1f14\u03ba\u03c4\u03b9\u03c3\u03b5 of the lxx by referring it not to the actual existence, but to the position, place of the Son (Athanasius: Deus me creavit regem or caput operum suorum; Cyrill.: non condidit secundum substantiam, sed constituit me totius universi principium et fundamentum). But (1) Wisdom is not God, but is God's; she has personal existence in the Logos of the N.T., but is not herself the Logos; she is the world-idea, which, once projected, is objective to God, not as a dead form, but as a living spiritual image; she is the archetype of the world, which, originating from God, stands before God, the world of the idea which forms the medium between the Godhead and the world of actual existence, the communicated spiritual power in the origination and the completion of the world as God designed it to be. This wisdom the poet here personifies; he does not speak of the person as Logos, but the further progress of the revelation points to her actual personification in the Logos. And (2) since to her the poet attributes an existence preceding the creation of the world, he thereby declares her to be eternal, for to be before the world is to be before time. For if he places her at the head of the creatures, as the first of them, so therewith he does not seek to make her a creature of this world having its commencement in time; he connects her origination with the origination of the creature only on this account, because that priori refers and tends to the latter; the power which was before heaven and earth were, and which operated at the creation of the earth and of the heavens, cannot certainly fall under the category of the creatures around and above us. Therefore (3) the translation with \u1f14\u03ba\u03c4\u03b9\u03c3\u03b5\u03bd has nothing against it, but it is different from the \u03ba\u03c4\u03af\u03c3\u03b9\u03c2 of the heavens and the earth, and the poet has intentionally written not \u05d1\u05bc\u05e8\u05d0\u05e0\u05d9, but \u05e7\u05e0\u05e0\u05d9. Certainly \u05e7\u05e0\u05d4, Arab. kn\u00e2, like all the words used of creating, refers to one root-idea: that of forging (vid., under Gen 4:22), as \u05d1\u05e8\u05d0 does to that of cutting (vid., under Gen 1:1); but the mark of a commencement in time does not affix itself to \u05e7\u05e0\u05d4 in the same way as it does to \u05d1\u05e8\u05d0, which always expresses the divine production of that which has not hitherto existed. \u05e7\u05e0\u05d4 comprehends in it the meanings to create, and to create something for oneself, to prepare, parare (e.g., Psa 139:13), and to prepare something for oneself, comparare, as \u03ba\u03c4\u03af\u03b6\u03b5\u03b9\u03bd and \u03ba\u03c4\u1fb6\u03c3\u03b8\u03b1\u03b9, both from kshi, to build, the former expressed by struere, and the latter by sibi struere. In the \u05e7\u05e0\u05e0\u05d9, then, there are the ideas, both that God produced wisdom, and that He made Himself to possess it; not certainly, however, as a man makes himself to possess wisdom from without, Pro 4:7. But the idea of the bringing forth is here the nearest demanded by the connection. For \u05e8\u05d0\u05e9\u05c1\u05d9\u05ea \u05d3\u05bc\u05e8\u05db\u05bc\u05d5 is not equivalent to \u05d1\u05bc\u05e8\u05d0\u05e9\u05c1\u05d9\u05ea \u05d3\u05e8\u05db\u05d5 (Syr., Targ., Luther), as Jerome also reads: Ita enim scriptum est: adonai canani bresith dercho (Ep. cxl. ad Cyprian.); but it is, as Job 40:19 shows, the second accusative of the object (lxx, Aquila, Symmachus, Theodotion). But if God made wisdom as the beginning of His way, i.e., of His creative efficiency (cf. Rev 3:14 and Col 1:15), the making is not to be thought of as acquiring, but as a bringing forth, revealing this creative efficiency of God, having it in view; and this is also confirmed by the \u05d7\u05d5\u05dc\u05dc\u05ea\u05d9 (genita sum; cf. Gen 4:1, \u05e7\u05e0\u05d9\u05ea\u05d9, genui) following. Accordingly, \u05e7\u05d3\u05dd \u05de\u05e4\u05e2\u05dc\u05d9\u05d5 (foremost of His works) has to be regarded as a parallel second object. accusative. All the old translators interpret \u05e7\u05d3\u05dd as a preposition [before], but the usage of the language before us does not recognise it as such; this would be an Aramaism, for \u05e7\u05d3\u05dd, Dan 7:7, frequently \u05de\u05df\u05be\u05e7\u05d3\u05dd (Syr., Targ.), is so used. But as \u05e7\u05d3\u05dd signifies previous existence in space, and then in time (vid., Orelli, Zeit und Ewigkeit, p. 76), so it may be used of the object in which the previous existence appears, thus (after Sir. 1:4): \u03c0\u03c1\u03bf\u03c4\u03ad\u03c1\u03b1\u03bd \u03c4\u1ff6\u03bd \u1f14\u03c1\u03b3\u03c9\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 (Hitzig).\nA designation of the When? expressed first by \u05de\u05d0\u05d6 (Isa 48:8, cf. Isa 40:21), is further unfolded:\n\"From everlasting was I set up,\nFrom the beginning, from the foundations of the earth.\"\nThat \u05e0\u05e1\u05bc\u05db\u05ea\u05bc\u05d9 cannot be translated: I was anointed = consecrated, vid., at Psa 2:6. But the translation also: I was woven = wrought (Hitzig, Ewald, and previously one of the Greeks, \u1f10\u03b4\u03b9\u03ac\u03c3\u03b8\u03b7\u03bd), does not commend itself, for \u05e8\u05e7\u05bc\u05dd (Psa 139:15), used of the embryo, lies far from the metaphorical sense in which \u05e0\u05e1\u05da = Arab. nasaj, texere, would here be translated of the origin of a person, and even of such a spiritual being as Wisdom; \u05e0\u05e1\u05d3\u05ea\u05bc\u05d9, as the lxx reads (\u1f10\u03b8\u03b5\u03bc\u03b5\u03bb\u03b9\u03c9\u03c3\u03ad \u03bc\u03b5), is not once used of such. Rightly Aquila, \u03ba\u03b1\u03c4\u03b5\u03c3\u03c4\u03ac\u03b8\u03b7\u03bd; Symmachus, \u03c0\u03c1\u03bf\u03ba\u03b5\u03c7\u03b5\u03af\u03c1\u03b9\u03c3\u03bc\u03b1\u03b9; Jerome, ordinata sum. Literally, but unintelligibly, the Gr. Venet. \u03ba\u03ad\u03c7\u03c5\u03bc\u03b1\u03b9, according to which (cf. Sir. 1:10) Bttcher: I was poured forth = formed, but himself acknowledging that this figure is not suitable to personification; nor is it at all likely that the author applied the word, used in this sense of idols, to the origin of Wisdom. The fact is, that \u05e0\u05e1\u05da, used as seldom of the anointing or consecration of kings, as \u05e1\u05d5\u05bc\u05da, passes over, like \u05d9\u05e6\u05e7 (\u05d4\u05e6\u05bc\u05d9\u05e7), \u05e6\u05d5\u05bc\u05e7 (\u05de\u05e6\u05d5\u05bc\u05e7, a pillar), and \u05d9\u05e6\u05d2 (\u05d4\u05e6\u05bc\u05d9\u05d2), from the meaning of pouring out to that of placing and appointing; the mediating idea appears to be that of the pouring forth of the metal, since \u05e0\u05e1\u05d9\u05da, Dan 11:8, like \u05e0\u05e1\u05da, signifies a molten image. The Jewish interpreters quite correctly remark, in comparing it with the princely name \u05e0\u05e1\u05d9\u05da [cf. Psa 83:12] (although without etymological insight), that a placing in princely dignity is meant. Of the three synonyms of aeternitas a parte ante, \u05de\u05e2\u05d5\u05dc\u05dd points backwards into the infinite distance, \u05de\u05e8\u05d0\u05e9\u05c1 into the beginning of the world, \u05de\u05e7\u05bc\u05d3\u05de\u05d9\u05be\u05d0\u05e8\u05e5 not into the times which precede the origin of the earth, but into the oldest times of its gradual arising; this \u05e7\u05d3\u05de\u05d9 it is impossible to render, in conformity with the Hebr. use of language: it is an extensive plur. of time, Bttcher, 697. The \u05de\u05df repeated does not mean that the origin and greatness of Wisdom are contemporaneous with the foundation of the world; but that when the world was founded, she was already an actual existence.\nThis her existence before the world began is now set forth in yet more explicit statements:\n24 \"When there were as yet no floods was I brought forth,\nWhen as yet there were not fountains which abounded with water;\n25 For before the mountains were settled,\nBefore the hills was I brought forth,\n26 While as yet He had not made land and plains,\nAnd the sum of the dust of the earth.\"\nThe description is poetical, and affords some room for imagination. By \u05ea\u05bc\u05d4\u05d5\u05de\u05d5\u05ea are not intended the unrestrained primeval waters, but, as also Pro 3:20, the inner waters, treasures of the earth; and consequently by \u05de\u05e2\u05d9\u05e0\u05d5\u05ea, not the fountains of the sea on this earth (Ewald, after Job 38:16), but he springs or places of springs (for \u05de\u05e2\u05d9\u05df is n. loci to \u05e2\u05d9\u05df, a well as an eye of the earth; vid., Gen 16:7), by means of which the internal waters of the earth communicate themselves to the earth above (cf. Gen 7:11 with Gen 49:25). \u05e0\u05db\u05d1\u05bc\u05d3\u05bc\u05d9\u05be\u05de\u05d9\u05dd(abounding with water) is a descriptive epitheton to \u05de\u05e2\u05d9\u05e0\u05d5\u05ea, which, notwithstanding its fem. plur., is construed as masc. (cf. Pro 5:16). The Masora does not distinguish the thrice-occurring \u05e0\u05db\u05d1\u05d3\u05d9 according to its form as written (Isa 23:8-9). The form \u05e0\u05db\u05d1\u05bc\u05d3\u05bc\u05d9 (which, like \u05d1\u05bc\u05ea\u05bc\u05d9\u05dd, would demand Metheg) is to be rejected; it is everywhere to be written \u05e0\u05db\u05d1\u05bc\u05d3\u05bc\u05d9 nettirw (Ewald, 214b) with Pathach, with Dagesh following; vid., Kimchi, Michlol 61b. Kimchi adds the gloss \u05de\u05e2\u05d9\u05e0\u05d9 \u05de\u05d9\u05dd \u05e8\u05d1\u05d9\u05dd, which the Gr. Venet., in accordance with the meaning of \u05e0\u05db\u05d1\u05d3 elsewhere, renders by \u03c0\u03b7\u03b3\u03b1\u1fd6\u03c2 \u03b4\u03b5\u03b4\u03bf\u03be\u03b1\u03c3\u03bc\u03ad\u03bd\u03c9\u03bd \u1f51\u03b4\u03ac\u03c4\u03c9\u03bd (as also Bttcher: the most honoured = the most lordly); but Meri, Immanuel, and others rightly judge that the adjective is here to be understood after Gen 13:2; Job 14:21 (but in this latter passage \u05db\u05d1\u05d3 does not mean \"to be numerous\"): loaded = endowed in rich measure.\nInstead of \u05d1\u05bc\u05d0\u05d9\u05df, in (yet) non-existence (24), we have here \u05d8\u05e8\u05dd, a subst. which signifies cutting off from that which already exists (vid., at Gen 2:5), and then as a particle nondum or antequam, with \u05d1\u05bc always antequam, and in Pro 8:26 \u05e2\u05d3\u05be\u05dc\u05d0, so long not yet (this also originally a substantive from \u05e2\u05d3\u05d4, in the sense of progress). With \u05d4\u05d8\u05d1\u05bc\u05e2\u05d5\u05bc (were settled) (as Job 38:6, from \u05d8\u05d1\u05e2, to impress into or upon anything, imprimere, infigere) the question is asked: wherein? Not indeed: in the depths of the earth, but as the Caraite Ahron b. Joseph answers, \u05d0\u05dc \u05e7\u05e8\u05e7\u05e2 \u05d4\u05d9\u05dd, in the bottom of the sea; for out of the waters they rise up, Psa 104:8 (cf. at Gen 1:9).\n\u05d0\u05e8\u05e5 \u05d5\u05d7\u05d5\u05bc\u05e6\u05d5\u05ea is either, connecting the whole with its part: terra cum campis, or \u05d0\u05e8\u05e5 gains by this connection the meaning of land covered with buildings, while \u05d7\u05d5\u05e6\u05d5\u05ea the expanse of unoccupied land, or the free field outside the towns and villages (cf. \u05d1\u05bc\u05e8, Arab. barrytt) (Fl.), vid., Job 5:10; Job 18:17 (where we have translated \"in the steppe far and wide\"); and regarding the fundamental idea, vid., above at Pro 5:16. Synonymous with \u05d0\u05e8\u05e5, as contrast to \u05d7\u05d5\u05e6\u05d5\u05ea, is \u05ea\u05bc\u05d1\u05dc, which like \u05d9\u05d1\u05d5\u05bc\u05dc (produce, wealth) comes from \u05d9\u05d1\u05dc, and thus denotes the earth as fruit-bearing (as \u05d0\u05d3\u05de\u05d4 properly denotes the humus as the covering of earth). Accordingly, with Ewald, we may understand by \u05e8\u05d0\u05e9\u05c1 \u05e2\u05e4\u05e8\u05d5\u05ea, \"the heaps of the many clods of the fertile arable land lying as if scattered on the plains.\" Hitzig also translates: \"the first clods of the earth.\" We do not deny that \u05e2\u05e4\u05e8\u05d5\u05ea may mean clods of earth, i.e., pieces of earth gathered together, as Job 28:6, \u05e2\u05e4\u05e8\u05ea \u05d6\u05d4\u05d1, gold ore, i.e., pieces of earth or ore containing gold. But for clods of earth the Heb. language has the nouns \u05e8\u05d2\u05d1 and \u05de\u05d2\u05e8\u05e4\u05d4; and if we read together \u05e2\u05e4\u05e8\u05d5\u05ea, plur. of the collective \u05e2\u05e4\u05e8 (dust as a mass), which comes as from a n. unitatis \u05e2\u05e4\u05e8\u05d4, and \u05e8\u05d0\u05e9\u05c1, which, among its meanings in poetry as well as in prose, has also that of the sum, i.e., the chief amount or the total amount (cf. the Arab. r\u00e2s \u00e2lm\u00e2l, the capital, \u03c4\u1f78 \u03ba\u03b5\u03c6\u03ac\u03bb\u03b1\u03b9\u03bf\u03bd), then the two words in their mutual relation yield the sense of the sum of the several parts of the dust, as of the atoms of dust (Cocceius; Schultens, summam pluverum orbis habitabilis); and Fleischer rightly remarks that other interpretations, as ab initio pulveris orbis, praecipus quaeque orbis terrarum, caput orbis terrarum (i.e., according to Rashi, the first man; according to Umbreit, man generally), leave the choice of the plur. \u05e2\u05e4\u05e8\u05d5\u05ea unintelligible. Before these creatures originated, Wisdom was, as she herself says, and emphatically repeats, already born; \u05d7\u05d5\u05dc\u05dc\u05ea\u05bc\u05d9 is the passive of the Pilel \u05d7\u05d5\u05dc\u05dc, which means to whirl, to twist oneself, to bring forth with sorrow (Aquila, Theodotion, \u1f60\u03b4\u03b9\u03bd\u03ae\u03b8\u03b7\u03bd; Graec. Venet. 24a, \u03c0\u03ad\u03c0\u03bb\u03b1\u03c3\u03bc\u03b1\u03b9, 25b, \u1f60\u03b4\u03af\u03bd\u03b7\u03bc\u03b1\u03b9), then but poet. generally to beget, to bring forth (Pro 25:23; Pro 26:10).\nBut not only did her existence precede the laying of the foundation of the world; she was also actively taking part in the creative work:\n\"When He prepared the heavens, I was there,\nWhen He measured out a circle for the mirror of the multitude of waters.\"\nAgain a sentence clothed with two designations of time. The adv. of place \u05e9\u05c1\u05dd is used, chiefly poetically, for \u05d0\u05d6, eo tempore (Arab. thumm, in contradistinction to thamm, eo loco); but here it has the signification of place, which includes that of time: Wisdom was there when God created the world, and had then already long before that come into existence, like as the servant of Jahve, Isa 48:16, with just such a \u05e9\u05c1\u05dd \u05d0\u05e0\u05d9, says that He is there from the time that the history of nations received a new direction, beginning with Cyrus. \u05d4\u05db\u05d9\u05df signifies to give a firm position or a definite direction. Thus Job 28:27 of Wisdom, whom the Creator places before Himself as a pattern (ideal); here, as Jer 10:12; Psa 65:7, of the setting up, restoring throughout the whole world. In the parallel member, \u05d7\u05d5\u05bc\u05d2, corresponding to \u05e9\u05c1\u05de\u05d9\u05dd, appears necessarily to designate the circle or the vault of the heavens (Job 22:14), which, according to the idea of the Hebrews, as in Homer, rests as a half-globe on the outermost ends of the disc of the earth surrounded with water, and thus lies on the waters. Vid., Hupfeld under Psa 24:2. This idea of the ocean girdling the earth is introduced into the O.T. without its being sanctioned by it. The lxx (\u03ba\u03b1\u1f76 \u1f45\u03c4\u03b5 \u1f00\u03c6\u03ce\u03c1\u03b9\u03b6\u03b5 \u03c4\u1f78\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6 \u03b8\u03c1\u03cc\u03bd\u03bf\u03bd \u1f10\u03c0 \u0313 \u1f00\u03bd\u03ad\u03bc\u03c9\u03bd) appears to understand \u05ea\u05d4\u05d5\u05dd of the waters above; but \u05ea\u05d4\u05d5\u05dd never has this meaning, \u05d9\u05dd (Job 9:8; Job 36:30) might rather be interpreted of the ocean of the heavens. The passage in accordance with which this before us is to be expounded is Job 26:10 : He has set a limit for the surface of the waters, i.e., describing over them a circle setting bounds to their region. So here, with the exchange of the functions of the two words; when He marked out a circle over the surface of the multitude of waters, viz., to appoint a fixed region (\u05de\u05e7\u05d5\u05d4, Gen 1:10) for them, i.e., the seas, fountains, rivers, in which the waters under the heavens spread over the earth. \u05d7\u05e7\u05e7 signifies incidere, figere, to prescribe, to measure off, to consign, and directly to mark out, which is done by means of firm impressions of the graver's tools. But here this verb is without the Dagesh, to distinguish between the infinitive and the substantive \u05d7\u05e7\u05bc\u05d5 (his statute or limit); for correct texts have \u05d1\u05bc\u05d7\u05e7\u05d5 (Michlol 147a); and although a monosyllable follows, yet there is no throwing back of the tone, after the rule that words terminating in o in this case maintain their ultima accentuation (e.g., \u05de\u05e9\u05c2\u05de\u05d5 \u05d0\u05dc, Num 24:23). Fleischer also finally decides for the explanation: quum delinearet circulum super abysso, when He marked out the region of the sea as with the circle.\nIn Pro 8:28, Pro 8:29, these two features of the figure of the creation of the world return (the beginning of the firmament, and the embankment of the under waters); hence we see that the discourse here makes a fresh start with a new theme:\n28 \"When He made firm the ether above,\nWhen He restrained the fountains of the waters;\n29 When He set to the sea its bounds,\nThat the waters should not pass their limits\nWhen He settled the pillars of the earth;\n30 Then was I with Him as director of the work,\nAnd was delighted day by day,\nRejoicing always before Him,\n31 Rejoicing in His earth,\nAnd having my delight in the children of men.\"\nWe have, with Symmachus, translated \u05e9\u05c1\u05d7\u05e7\u05d9\u05dd (from \u05e9\u05c1\u05d7\u05e7, Arab. sha\u1e33, to grind, to make thin) by \u03b1\u1f30\u03b8\u03ad\u03c1\u03b1, for so the fine transparent strata of air above the hanging clouds are called - a poetic name of the firmament \u05e8\u05e7\u05d9\u05e2. The making firm \u05e2\u05de\u05bc\u05e5 is not to be understood locally, but internally of the spreading out of the firmament over the earth settled for continuance (an expression such as Psa 78:23). In 28b the Masora notices the plur. \u05e2\u05d9\u05e0\u05d5\u05ea instead of \u05e2\u05d9\u05e0\u05d5\u05ea with \u05dc\u05d9\u05ea as unicum (cf. Michlol 191a); the transition of the sound is as in \u05d2\u05bc\u05dc\u05d9\u05ea from galajta. The inf. \u05e2\u05d6\u05d5\u05d6 appears on the first look to require a transitive signification, as the lxx and the Targ., the Graec. Venet. and Luther (da er festiget die Brnnen der tieffen = when He makes firm the fountains of the deep) have rendered it. Elster accordingly believes that this signification must be maintained, because \u05d1\u05bc here introduces creative activity, and in itself is probably the transitive use of \u05e2\u05d6\u05d6, as the Arab. 'azz shows: when He set His \u05e2\u05d6 against the \u05de\u05d9\u05dd \u05e2\u05d6\u05bc\u05d9\u05dd (Isa 43:16). But the absence of the subject is in favour of the opinion that here, as everywhere else, it is intransitive; only we may not, with Hitzig, translate: when the fountains of the flood raged wildly; but, since 28b, if not a creative efficiency, must yet express a creative work, either as Ewald, with reference to \u05de\u05e2\u05d5\u05d6, fortress: when they became firm, or better as Fleischer, with reference to \u05de\u05d9\u05dd \u05e2\u05d6\u05d9\u05dd: when they broke forth with power, with strong fulness. Whether the suff. of \u05d7\u05e7\u05bc\u05d5, 29a, refers back to the sea or to Jahve, is decided after the parallel \u05e4\u05bc\u05d9\u05d5. If this word is equivalent to its coast (cf. Psa 104:9), then both suffixes refer to the sea; but the coast of the sea, or of a river, is called \u05e9\u05c2\u05e4\u05d4, not \u05e4\u05bc\u05d4, which only means ostium (mouth), not ora. Also Isa 19:7 will require to be translated: by the mouth of the Nile, and that \u05e4\u05d9, Psa 133:2, may denote the under edge, arises from this, that a coat has a mouth above as well as below, i.e., is open. Thus both suff. are to be referred to God, and \u05e4\u05d9\u05d5 d is to be determined after Job 23:12. The clause beginning with \u05d5\u05de\u05d9\u05dd corresponds in periodizing discourse to a clause with ut, Ewald, 338. \u05d1\u05bc\u05d7\u05d5\u05bc\u05e7\u05d5 is the same form, only written plene, as Pro 8:27, \u05d1\u05bc\u05d7\u05e7\u05d5 = \u05d1\u05bc\u05d7\u05e7\u05bc\u05d5 = \u05d1\u05bc\u05d7\u05e7\u05e7\u05d5.\n(Note: One might regard it as modified from \u05d1\u05d7\u05e7\u05e7\u05d5; but that \u05e9\u05c1\u05d5\u05bc\u05e8\u05d9, Psa 102:12, is modified from \u05e9\u05c1\u05e8\u05e8\u05d9, or \u05d4\u05d5\u05e8\u05d9, Gen 49:26, from \u05d4\u05e8\u05e8\u05d9, is by no means certain.)\nIn this sentence, subordinating to itself these designations of time, the principal question is as to the meaning of \u05d0\u05de\u05d5\u05df, Hofmann's interpretation (Schriftbew. i. 97) \"continually\" (inf. absol. in an adverbial sense) is a judicious idea, and \u05d0\u05de\u05df, to endure, remains indeed in \u05d0\u05de\u05ea (stability); but in this sense, which \u05e0\u05d0\u05de\u05df represents, it is not otherwise used. Also \u05de\u05d4\u05d9\u05de\u05e0\u05ea\u05bc\u05d0 (believing, trusting) of the Targ. (Graec. Venet. \u03c0\u03af\u03c3\u03c4\u03b9\u03c2, as if the word used were \u05d0\u05de\u05d5\u05bc\u05df) is linguistically inadmissible; the Hebr. \u05d4\u05d0\u05de\u05d9\u05df corresponds to the Aram. haim\u0113n. One of these two only is possible: \u05d0\u05de\u05d5\u05df means either opifex or alumnus. The meaning alumnus (Aquila, \u03c4\u03b9\u03b8\u03b7\u03bd\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7; Meri and Malbim, \u05d0\u05de\u05d5\u05df \u05d1\u05d7\u05d9\u05e7 \u05d4\u05d0\u05dc, \u1f10\u03bd \u03c4\u1ff7 \u03ba\u03cc\u03bb\u03c0\u1ff3 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6) would derive the word from \u05d0\u05de\u05df, to support, make firm, take care of; the form ought to have a passive sense (Symm. Theod. \u1f10\u03c3\u03c4\u03b7\u03c1\u03b9\u03b3\u03bc\u03ad\u03bd\u03b7), as \u05d2\u05bc\u05d3\u05d5\u05dc sa ,)\u05d7\u05dd, twined, pressed, strong, great, and be pointed \u05e0\u05e7\u05d3 (with a moveable \u0101, different from the form \u05d1\u05bc\u05d2\u05d5\u05d3, \u05d7\u05de\u05d5\u05e5, Isa 1:17); and \u05d0\u05de\u05d5\u05df, in the meaning nursling, foster-child, favourite (Schultens, Euchel, Elster, and others, also Rashi and Kimchi, who all find in \u05d0\u05de\u05d5\u05df the meaning of education, \u05d2\u05d9\u05d3\u05d5\u05dc), would place itself with \u05d0\u05de\u05d5\u05bc\u05df, fostered, Lam 4:5, \u05d0\u05de\u05df, fosterer, \u05d0\u05de\u05e0\u05ea ,reret, foster-mother. This is the meaning of the word according to the connection, for Wisdom appears further on as the child of God; as such she had her joy before Him; and particularly God's earth, where she rejoiced with the sons of men, was the scene of her mirth. But on this very account, because this is further said, we also lose nothing if \u05d0\u05de\u05d5\u05df should be interpreted otherwise. And it is otherwise to be interpreted, for Wisdom is, in consequence of \u05e7\u05e0\u05e0\u05d9 (Pro 8:22), and \u05d7\u05d5\u05dc\u05dc\u05ea\u05d9, which is twice used (Pro 8:24-25), God's own child; but the designation \u05d0\u05de\u05d5\u05df would make Him to be the \u05d0\u05de\u05df of Wisdom; and the child which an \u05d0\u05de\u05df bears, Num 11:12, and fosters, Est 2:7, is not his own. Hence it follows that \u05d0\u05de\u05d5\u05df in this signification would be an \u1f05\u03c0\u03b1\u03be \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd; on the other hand, it really occurs elsewhere, Jer 52:15 (vid., Hitzig l.c.), in the sense of opifex. This sense, which recommends itself to Ewald, Hitzig, Bertheau, and Zckler, lies also at the foundation of the \u1f01\u03c1\u03bc\u03cc\u03b6\u03bf\u03c5\u03c3\u03b1 of the lxx, \u05de\u05ea\u05e7\u05e0\u05d0 of the Syr., the cuncta componens of Jerome, and the designation of Wisdom as \u1f21 \u03c4\u1ff6\u03bd \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03c4\u03b5\u03c7\u03bd\u1fd6\u03c4\u03b9\u03c2 of the Book of Wisdom 7:21. The workmaster is called \u05d0\u05de\u05d5\u05df, for which, Sol 7:2, \u05d0\u05de\u05df, or rather \u05d0\u05de\u05bc\u05df (omm\u00e2n), Aram. and Mishn. \u05d0\u05d5\u05bc\u05de\u05df; not, perhaps, as he whom one entrusts with something in whom one confides or may confide in a work (vid., Fleischer, loc), but from \u05d0\u05de\u05df, to be firm, as one who is strong in his art, as perhaps also the right hand, which has the name \u05d9\u05de\u05d9\u05df as being the artifex among the members. The word occurs also as an adjective in the sense of \"experienced, skilful,\" and does not form a fem. according to the use of the word in this case before us, only because handicraft (\u05d0\u05d5\u05bc\u05de\u05e0\u05d5\u05bc\u05ea) belongs to men, and not to women; also in the Greek, \u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u03cc\u03c2, in the sense of \u03c4\u1f70 \u03b4\u03b7\u03bc\u03cc\u03c3\u03b9\u03b1 (\u03b5\u1f30\u03c2 \u03c4\u1f78 \u03b4\u03b7\u03bc\u03cc\u03c3\u03b9\u03bf\u03bd) \u1f10\u03c1\u03b3\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, has no fem.; and in Lat., artifex is used as a substantive (e.g., in Pliny: artifex omnium natura), like an adj. of double gender. It is thus altogether according to rule that we read \u05d0\u05de\u05d5\u05df and not \u05d0\u05de\u05d5\u05e0\u05d4 (after the form \u05d1\u05bc\u05d2\u05d5\u05d3\u05d4); also we would make a mistake if we translated the word by the German \"Werkmeisterin\" work-mistress, directress (Hitzig), for it is intended to be said that she took up the place of a workmaster with Him, whereby chiefly the artistic performances of a \u05d7\u05e8\u05e9\u05c1 artificer are thought of. This self-designation of Wisdom is here very suitable; for after she has said that she was brought forth by God before the world was, and that she was present when it was created, this \u05d0\u05de\u05d5\u05df now answers the question as to what God had in view when He gave to Wisdom her separate existence, and in what capacity she assisted in the creation of the world: it was she who transferred the creative thoughts originally existing in the creative will of God, and set in motion by His creative order, from their ideal into their real effectiveness, and, as it were, artistically carried out the delineations of the several creatures; she was the mediating cause, the demiurgic power which the divine creative activity made use of, as is said, Pro 3:19, \"Jahve has by Wisdom founded the earth,\" and as the Jerusalem Targ. Gen 1:1, in connection with Pro 8:22, translates: \u05d1\u05d7\u05d5\u05bc\u05db\u05de\u05d0 \u05d1\u05e8\u05d0 \u05d9\u05d9 \u05d9\u05ea \u05e9\u05c1\u05de\u05d9\u05bc\u05d0 \u05d5\u05d9\u05ea \u05d0\u05e8\u05e2\u05d0.\nBut - this is now the question - does the further unfolding of the thoughts here agree with this interpretation of \u05d0\u05de\u05d5\u05df? That we may not misunderstand what follows, we must first of all represent to ourselves, that if \u05d0\u05de\u05d5\u05df meant the foster-child, Wisdom could not yet, in what follows, be thought of as a little child (Num 11:12), for that would be an idea without any meaning; to rejoice [spielen = play] is certainly quite in accordance with youth, as Sa2 2:14 shows (where \u05e9\u05c2\u05d7\u05e7 \u05dc\u05e4\u05e0\u05d9 is said of the sportive combat of youthful warriors before the captain), not exclusively little children. So, then, we must guard against interpreting \u05e9\u05c1\u05e2\u05e9\u05c1\u05d5\u05bc\u05e2\u05d9\u05dd, with the lxx and Syr., in the sense of \u05e9\u05c1\u05e2\u05e9\u05c1\u05d5\u05bc\u05e2\u05d9\u05d5 - an interpretation which the Targ., Jerome, the Graec. Venet., and Luther have happily avoided; for mention is not made here of what Wisdom is for Jahve, but of what she is in herself. The expression is to be judged after Psa 109:4 (cf. Gen 12:2), where Hitzig rightly translates, \"I am wholly prayer;\" but Bttcher, in a way characteristic of his mode of interpretation, prefers, \"I am ointment\" (vid., Neue Aehrenlese, No. 1222). The delight is meant which this mediating participation in God's creating work imparted to her - joy in the work in which she was engaged. The pluralet. \u05e9\u05c1\u05e2\u05e9\u05c1\u05d5\u05e2\u05d9\u05dd is to be understood here, not after Jer 13:20, but after Isa 11:8; Psa 119:70, where its root-word, the Pilpel \u05e9\u05c1\u05e2\u05e9\u05c1\u05e2 (proceeding from the primary meaning of caressing, demulcere), signifies intransitively: to have his delight somewhere or in anything, to delight oneself - a synonym to the idea of play (cf. Aram. \u05e9\u05c1\u05e2\u05d0, Ethpe. to play, Ethpa. to chatter); for play is in contrast to work, an occupation which has enjoyment in view. But the work, i.e., the occupation, which aims to do something useful, can also become a play if it costs no strenuous effort, or if the effort which it costs passes wholly into the background in presence of the pleasure which it yields. Thus Wisdom daily, i.e., during the whole course of creation, went forth in pure delight; and the activity with which she translated into fact the creative thoughts was a joyful noise in the sight of God, whose commands she obeyed with childlike devotion; cf. Sa2 6:21, where David calls his dancing and leaping before the ark of the covenant a '\u05e9\u05c2\u05d7\u05e7 \u05dc\u05e4\u05e0\u05d9 \u05d4. But by preference, her delight was in the world, which is illustrated from the Persian Minokhired, which personifies Wisdom, and, among other things, says of her: \"The creation of the earth, and its mingling with water, the springing up and the growth of the trees, all the different colours, the odour, the taste, and that which is pleasing in everything - all that is chiefly the endowment and the performance of Wisdom.\"\n(Note: Vid., Spiegel's Grammatik der prsisprache, p. 162, cf. 182.)\nShe also there says that she was before all celestial and earthly beings, the first with Ormuzd, and that all that is celestial and earthly arose and also remains in existence by her. But the earth was the dearest object of her delight in the whole world; to help in establishing it (Pro 3:19) was her joyful occupation; to fashion it, and to provide it with the multiplicity of existences designed for it, was the most pleasant part of her creative activity. For the earth is the abode of man, and the heart-pleasure of Wisdom was with (\u05d0\u05ea\u05be, prep.) the children of men; with them she found her high enjoyment, these were her peculiar and dearest sphere of activity.\nSince the statements of Wisdom, as to her participation in the creation of the world, are at this point brought to a close, in this verse there is set forth the intimate relation into which she thus entered to the earth and to mankind, and which she has continued to sustain to the present day. She turned her love to the earth for the sake of man, and to man not merely as a corporeal, but especially as a spiritual being, to whom she can disclose her heart, and whom, if he receives her, she can bring back to God (Book of Wisdom 7:27). There are not here express references to Gen 1 or Gen 2. In \u05d9\u05d5\u05dd \u05d9\u05d5\u05dd (day for day, as Gen 39:10, cf. Est 2:4, \u05d9\u05d5\u05dd \u05d5\u05d9\u05d5\u05dd) we have not to think of the six days of creation. But inasmuch as the whole description goes down to \u05d1\u05bc\u05e0\u05d9 \u05d0\u05d3\u05dd as its central-point, it denotes that creation came to its close and its goal in man. The connection of \u05ea\u05bc\u05d1\u05dc \u05d0\u05e8\u05e5 is as Job 37:12, where \u05d0\u05e8\u05e6\u05d4 for \u05d0\u05e8\u05e5 is wholly, as \u05dc\u05d9\u05dc\u05d4, \u05d7\u05e8\u05e1\u05d4, and the like, an original accusative.\nAfter that Wisdom has shown in Pro 8:22-31 how worthy her fellowship is of being an object of desire from her mediating place between God and the world, she begins with this verse (as Pro 7:24; Pro 5:7) the hortatory (parnetische) concluding part of her discourse:\n\"And now, ye sons, hearken unto me,\nAnd salvation to those who keep my ways!\"\nThe lxx omits Pro 8:33, and obviates the disturbing element of \u05d5\u05d0\u05e9\u05c1\u05e8\u05d9, 32b, arising from its \u05d5, by a transposition of the stichs. But this \u05d5\u05d0\u05e9\u05e8\u05d9 is the same as the \u03ba\u03b1\u1f76 \u03bc\u03b1\u03ba\u03ac\u03c1\u03b9\u03bf\u03c2, Mat 11:6; the organic connection lies hid, as Schleiermacher (Hermeneutik, p. 73) well expresses it, in the mere sequence; the clause containing the proof is connected by \u05d5 with that for which proof is to be assigned, instead of subordinating itself to it with \u05db\u05bc\u05d9. Such an exclamatory clause has already been met with in Pro 3:13, there \u05d0\u05d3\u05dd follows as the governed genitive, here a complete sentence (instead of the usual participial construction, \u05e9\u05c1\u05de\u05e8\u05d9 \u05d3\u05e8\u05db\u05d9) forms this genitive, Gesen. 123, 3, Anm. 1.\nThe summons 32a, and its reason 32b, are repeated in these verses which follow:\n33 \"Hear instruction, and be wise,\nAnd withdraw not.\n34 Blessed is the man who hears me,\nWatching daily at my gates,\nWaiting at the posts of my doors!\n35 For whosoever findeth me has found life,\nAnd has obtained favour from Jahve;\n36 And whosoever misseth me doeth wrong to himself;\nAll they who hate me love death.\"\nThe imper. \u05d5\u05d7\u05db\u05de\u05d5\u05bc, 33a (et sapite), is to be judged after Pro 4:4, \u05d5\u05d7\u05d9\u05d4, cf. the Cheth\u0131\u0302b, Pro 13:20; one sees this from the words \u05d5\u05d0\u05dc\u05be\u05ea\u05bc\u05e4\u05e8\u05e2\u05d5\u05bc which follow, to which, after Pro 15:32, as at Pro 4:13, to \u05d0\u05dc\u05be\u05ea\u05bc\u05e8\u05e3, \u05de\u05d5\u05bc\u05e1\u05e8 is to be placed as object: and throw not to the winds (ne missam faciatis; vid., regarding \u05e4\u05e8\u05e2 at Pro 1:25), viz., instruction (disciplinam).\nThe \u05d0\u05e9\u05c1\u05e8\u05d9 here following \u05e9\u05c1\u05de\u05e2\u05d5\u05bc is related to it as assigning a motive, like the \u05d5\u05d0\u05e9\u05c1\u05e8\u05d9 (Pro 8:32) following \u05e9\u05c1\u05de\u05e2\u05d5; according to the Masora, we have to write \u05d0\u05e9\u05c1\u05e8\u05d9 with Mercha, and on the first syllable Gaja (vid., Baer's Torath Emeth, pp. 26, 29; cf. under Psa 1:1). \u05dc\u05e9\u05c1\u05e7\u05d3 signifies to watch, not in the sense of ad vigilandum, but vigilando, as Isa 5:22; Isa 30:1; Ewald, 380d. In contradistinction to \u05d4\u05e2\u05d9\u05e8 and \u05d4\u05e7\u05d9\u05e5, which denote watching as the consequence of wakefulness or an interruption of sleep, \u05e9\u05c1\u05e7\u05d3 signifies watching as a condition, and that as one which a person willingly maintains (Psychol. p. 275), the intentional watching (cf. Arab. sha\u1e33idha, to fix penetrating eyes upon anything), with \u05e2\u05dc of the place and object and aim (Jer 5:6; cf. \u05d4\u05e2\u05d9\u05e8 \u05e2\u05dc, Job 8:6). The plurals \u05d3\u05bc\u05dc\u05ea\u05d5\u05ea (fores, as \u05d7\u05de\u05d5\u05ea, Jer 1:18, maenia) and \u05e4\u05ea\u05d7\u05d9\u05dd are amplifying plurs. of extension, suggesting the idea of a palace or temple; \u05de\u05d6\u05d5\u05bc\u05d6\u05ea (postes portae, in quibus cardines ejus moventur, from \u05d6\u05d5\u05bc\u05d6, to move hither and thither) is intended to indicate that he to whom the discourse refers holds himself in closest nearness to the entrance, that he might not miss the moment when it is opened, or when she who dwells there presents herself to view. \"The figure is derived from the service of a court: Wisdom is honoured by her disciples, as a queen or high patroness; cf. Samachschari's Golden Necklaces, Pr. 35: Blessed is the man who knocks only at God's door, and who departs not a nail's breadth from God's threshold\" (Fl.).\nThis verse gives the reason for pronouncing those happy who honour Wisdom. The Cheth\u0131\u0302b is \u05db\u05d9 \u05de\u05e6\u05d0\u05d9 \u05de\u05e6\u05d0\u05d9 \u05d7\u05d9\u05bc\u05d9\u05dd, but the passing over into the sing. 35b is harsh and objectionable; the Ker\u0131\u0302 rightly regards the second \u05de\u05e6\u05d0\u05d9 as a mistaken repetition of the first, and substitutes \u05db\u05d9 \u05de\u05e6\u05d0\u05d9 \u05de\u05e6\u05d0 \u05d7\u05d9\u05d9\u05dd, with which the \u05d5\u05d7\u05d8\u05d0\u05d9 (Pro 8:36) of the antithesis agrees. Regarding \u05de\u05e6\u05d0\u05d9, for which, less accurately, \u05de\u05e6\u05d0\u05d9 (only with the Dech without Metheg) is generally written, vid., Accentuationssystem, vii. 2. \u05d4\u05e4\u05d9\u05e7, to get out = reach, exchanged with \u05de\u05e6\u05d0, Pro 3:13 (vid., there); according to its etymon, it is connected with \u05de\u05df, of him from or by whom one has reached anything; here, as Pro 12:2; Pro 18:22, God's favour, favorem a Jova impetravit.\n\u05d7\u05d8\u05d0\u05d9 may, it is true, mean \"my sinning one = he who sins against me (\u05d7\u05d8\u05d0 \u05dc\u05d9),\" as \u05e7\u05de\u05d9 is frequently equivalent to \u05e7\u05de\u05d9\u05dd \u05e2\u05dc\u05d9; but the contrast of \u05de\u05e6\u05d0\u05d9 places it beyond a doubt that \u05d7\u05d8\u05d0 stands here in its oldest signification: to miss something after which one runs (Pro 19:2), seeks (Job 5:24), at which one shoots (Hiph. Jdg 20:16), etc., id non attingere quod petitur, Arab. \u00e2kh\u1e6da, to miss, opposite to \u00e2\u1e63ab, to hit (Fl.). Just because it is the idea of missing, which, ethically applied, passes over into that of sin and guilt (of fault, mistake, false step, \"Fehls, Fehlers, Fehltritts\"), \u05d7\u05d8\u05d0 can stand not only with the accusative of the subject in regard to which one errs, Lev 5:16, but also with the accusative of the subject which one forfeits, i.e., misses and loses, Pro 20:2, cf. Hab 2:10; so that not only \u05de\u05d0\u05e1 \u05e0\u05e4\u05e9\u05c1\u05d5, Pro 15:32 (animam suam nihili facit), but also \u05d7\u05d5\u05d8\u05d0 \u05e0\u05e4\u05e9\u05c1\u05d5, Pro 20:2 (animam suam pessumdat), is synonymous with \u05d7\u05de\u05e1 \u05e0\u05e4\u05e9\u05c1\u05d5 (animae suae h. e. sibi ipsi injuriam facit). Whoever misses Wisdom by taking some other way than that which leads to her, acts suicidally: all they who wilfully hate (Piel) wisdom love death, for wisdom is the tree of life, Pro 3:18; wisdom and life are one, 35a, as the Incarnate Wisdom saith, Joh 8:51, \"If a man keep my sayings, he shall never see death.\" In the Logos, Wisdom has her self-existence; in Him she has her personification, her justification, and her truth.","title":"Biblical Commentary on the Old Testament by Carl Friedric...","type":"page"}