Sprüche 8:23

A designation of the When? expressed first by מאז (Isa 48:8, cf. Isa 40:21), is further unfolded: "From everlasting was I set up, From the beginning, from the foundations of the earth." That נסּכתּי 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, ἐδιάσθην), does not commend itself, for רקּם (Psa 139:15), used of the embryo, lies far from the metaphorical sense in which נסך = Arab. nasaj, texere, would here be translated of the origin of a person, and even of such a spiritual being as Wisdom; נסדתּי, as the lxx reads (ἐθεμελιωσέ με), is not once used of such. Rightly Aquila, κατεστάθην; Symmachus, προκεχείρισμαι; Jerome, ordinata sum. Literally, but unintelligibly, the Gr. Venet. κέχυμαι, 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 נסך, used as seldom of the anointing or consecration of kings, as סוּך, passes over, like יצק (הצּיק), צוּק (מצוּק, a pillar), and יצג (הצּיג), 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 נסיך, Dan 11:8, like נסך, signifies a molten image. The Jewish interpreters quite correctly remark, in comparing it with the princely name נסיך [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, מעולם points backwards into the infinite distance, מראשׁ into the beginning of the world, מקּדמי־ארץ not int…

The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation (Pro 8:1-2). God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks (Pro 8:22-31). He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word (Pro 8:32-36).