as in the Greek кéктημаι, yet never so as wholly to exclude the idea of past acquisition; and that in no instance does it signify to create, any more than to bring forth; though in some passages the manner of acquisition is shown by the context to have been that of creating, or (in one passage at least, Gen. 4: 1) bringing forth.

All that Gesenius is able to allege for the assumed primitive idea, to erect, set upright, is, 1st, the noun, reed, cane; 2d, the assumed relationship of

to

As to

, reed, the assumption that it has its name from its upright growth is nothing but an unsupported conjecture, on which we are not authorized to build a whole system of derivate meanings, not one of which exhibits a trace of the alleged primitive idea. As to, since it differs from in its first radical, we need some solid ground for affirming the relationship of the two roots; but no such ground exists. The assumed use of, in the sense of create, is as groundless as that of in the same sense. In all the instances adduced by Gesenius, the idea of founding, or preparing, is appropriate. It may be shown by the context that it is by the exercise of creative power, but this does not give to the verb itself the meaning to create.

A word, in closing this discussion, on the Arabic verb Li, to which Gesenius and others appeal. Did it properly mean to create, the argument from it might have weight. But the Arabic lexicons give, for its first and proper meaning, to acquire for one's self, precisely as in Hebrew. So Freytag: "Acquisivit sibi, peculiariter in proprium usum, oves, etc." He gives, indeed, from the Kamoos: "Creavit Deus aliquem;" but this is merely brought in by the Kamoos (p. 1937) near the close of half a page of other definitions; and, so far as we have any means of judging, is no

We omit the unused root 7, which in Gen. 4: 1 is interchanged with a, because in that the idea, to set up, erect, is equally doubtful. In Arabic usage it signifies to forge, as a blacksmith iron, to arrange, set in order, repair; and, in Conj. II., to construct and put together, as the saddle of a camel, to adorn and set in order, as a bride, house, etc. Hence we might get a more natural derivation of the meaning to create, did the usage of the Hebrew warrant it, which it does

more the proper meaning of the Arabic, than of the Hebrew verb.

The result to which we are brought is, that in the present passage means, in a general sense, Jehovah possessed himself of me, obtained me; while the manner of obtaining is to be gathered from the context. If now it be asked: What is that manner? we must answer: Not by a literal generation of substance, any more than by a literal creation of substance. Not in such a manner that there ever was a time when Wisdom was not; for the attribute of eternity is plainly ascribed to her in the present passage. She existed before all the works of God, and this is a common scriptural way of conveying the idea of existence that has no limit in past duration. We must remember that we have to do here with a relation that is altogether superhuman, and which is, moreover, expressed, not in dry didactic. propositions, but in the loftiest strains of poetry, the writer employing finite human relations to shadow forth that which is Divine and infinite. From these earthly images we must subtract all that is material and temporal, leaving only the pure relation itself in its infinity and eternity. Those who render the verb created me, namely, as a Divine attribute, understand this creation as shadowing forth, in a poetic form, an eternal relation. The Son of Sirach, who frequently speaks of Wisdom as created, manifestly conceives of her as being alike without beginning or end: πрò τοῦ αἰῶνος ἀπ ̓ ἀρχῆς ἔκτισέν με, καὶ ἕως αἰῶνος οὐ μὴ ἐκλίπω ;1 which we may render: Before time, from the beginning, he created me, and to eternity I shall not cease;" though this does not express the strength of the Greek antithesis-πpò τοῦ αἰῶνος, and ἕως αἰῶνος. If we understand Wisdom as intended by the spirit of prophecy to be an adumbration of the hypostatic person of the Logos, we must still proceed in the same way, separating from the expression under consideration, as we do in the case of the New Testament expressions, ὁ μονογενὴς υἱὸς, πρωτότοκος πάσης κτίσεως, all that is earthly and finite, thus arriving at a true eternal relation that transcends everything human.

1 Siracides 24: 9.

These words may be taken as an adverbial clause equivalent to, in the beginning of his way. Compare Gen. 14: 4; 2 Sam. 21: 9 (where the emendation of the Masoretes is unnecessary). But it is perhaps better to construe them in apposition with the suffix in ", thus: Jehovah possessed himself of me as the first of his way; and then it will be precisely equivalent to the declaration that is amplified in the following verses, that Wisdom was born before all things; for we can hardly understand

here

in the sense of chief, as in Job 40: 19, since it is of her eternity that Wisdom is discoursing. The way of God is his activity in the widest sense. The old commentators, who construes in apposition with the suffix of the preceding verb, make it synonymous with ἡ ἀρχὴ τῆς κτίσεως TOû EOû, Rev. 3: 14, and insist upon its being taken "not passively, but actively, for the Beginner of things" (non passive, sed active, pro Initiatore rerum, velut in loco Apoc. iii. 14). But any such distinction as this seems to be foreign to the scope of the immediate context, which dwells upon the fact that Wisdom existed before the creation of the world.

In a dip, before his works, of old. Before his works, is to be taken absolutely, as the following verses show. Wisdom is not one of his works, but existed before them all, and was present at the creation of them all. 2, when used absolutely, as here, is a general expression for past

time.

Vs. 23. From everlasting was I founded, from the beginning, before the earth was.

The verb is rendered, by the majority of commentators, I was anointed. If we adopt this meaning, the sense will be that given by Cocceius: "a seculo uncta sum, h. e. constituta et declarata sum domina omnium;" from everlasting was 1 anointed, that is, constituted and declared ruler

1 Michaelis in loco, who, however, himself prefers the other construction: in the beginning of his way. Some of the Jewish Rabbis, as quoted by Geier, also interprets in an active sense: Sapientia suprema etiam principium vocatur, quia est principium principii."

of all things. But an examination of all the passages in which the verb occurs, and of all its derivates, will show that this meaning is, at best, very doubtful. Its proper signification is to pour out. Hence in Kal, to pour upon, with by of the object poured upon (Ex. 30: 9; Isa. 29: 10); to pour out as a libation, with of the person to whom it is made (Hosea 9: 4), and so probably to pour out a libation in making a league (Isa. 30: 1); to cover over, as if to pour over (Isa. 25: 7), to which signification some refer Isa. 30: 1; to found, as a molten image (which is done by pouring), with the accusative of the thing founded (Isa. 40: 19; 44:10). These are all the cases in which the verb occurs in Kal, except Ps. 2: 6, which will be considered presently. In Piel it is used once (1 Chron. 11: 18), in the sense of pouring out, as an offering to the Lord. Its use in Hiphil and its passive Hophal is frequent, always in the sense of pouring out as a drink offering. Of its derivatives, signifies

a libation, and a molten image;, a molten image, and a covering;, a libation, and a prince. On this latter usage great stress has been laid, as it has been assumed that princes received this name from their having been inaugurated by the ceremony of anointing. But Gusset has shown' that in all the passages where has this sense (Josh. 13: 21; Ps. 83: 12; Ezek. 32: 30; Dan. 11: 8; Micah 5: 4), it refers to princes constituted by a higher power. Now from the established usage of the verb in the sense of founding, we have a natural etymology. Princes are so named as those who are constituted rulers, set in office. This meaning suits well the only two remaining passages in which this verb is employed: "I have set my king (2) upon Zion my holy hill" (Ps. 2: 6); and the present passage: I was founded, or constituted. So the Seventy: “¿Deμexiwoé μe;" and the ἐπεμελίωσέ

66

1 Commentarii Linguae Ebraicae, under the root. He maintains also that the word always denotes princes of foreign nations. This is true with a single exception, Micah 5: 4. Yet even this passage is not absolutely certain; for the remarkable expression, ", princes of men, may mean Gentile princes, whose ministry was largely employed in the later ages of Jewish history in defending God's people against their enemies.

2 See Hengstenberg's Commentary in loco.

Vulgate "ordinata sum;" and the ancient versions generally. We are not obliged, then, to assume for the sense of anointing with oil, for which the appropriate verb is .

Vs. 24, 25. When there were no deeps was I born; when there were no fountains laden with water. Before the mountains were settled, before the hills was I born.

The form (with its passive in) occurs in a few instances in the sense to wound, where it is to be regarded as Poel from. With this exception it always has the signification of bringing forth, either literally or figuratively. In what sense Wisdom is said to have been brought forth from eternity, has been sufficiently shown above, under v. 22. To her apply the epithets μονογενής and προτότοκος. In the expression before the mountains were settled (, sunk down on their bases), there is an allusion, as in Job 38: 6, to the depth and stability of their foundations.

Vs. 26. When he had not yet made the earth and the fields, and the first of the clods of the world.

A poetic amplification of the idea that Wisdom existed before all created things in the most absolute sense. The expression has been differently interpreted. The word has been understood to mean: (1) the highest part; (2) the chief or most preëminent part; (3) the sum i. e. mass; (4) the first part, in respect of time. The last interpretation commends itself for its simplicity and harmony

with the context.

Vs. 27-29. When he prepared the heavens, there was I; when he set a circuit upon the face of the deep; when he established the clouds above; when the fountains of the deep were made strong; when he appointed to the sea its limit, that the waters should not pass its border (or, his command).

These verses introduce a new and important idea. Thus far Wisdom has dwelt upon the fact that she existed from everlasting in God's presence before the beginning of all things. Now she shows that she was present at the formation of all things. We are to understand that she was present as an