28<\/strong>. established the clouds<\/em>) Rather, made firm the skies<\/strong>, R.V.<\/p>\n he strengthened<\/em> ] Rather, when the fountains of the deep<\/em> became strong<\/strong>, R.V. The same Heb. word is used of the sea, Neh 9:11<\/span>; Isa 43:16<\/span>, “the mighty waters.”<\/p>\n Verse 28<\/span>. The clouds above<\/B><\/I>] shechakim<\/I>, “the ethereal regions,” taking in the whole of the atmosphere, with all its meteors, clouds, vapours, &c.<\/P> <\/p>\n Established, <\/B>Heb. strengthened<\/I>, by his word and decree, which alone upholds the clouds in the air, which of themselves are thin and weak bodies, and would quickly be dissolved or dispersed. When he strengthened the fountains; when he shut up the several fountains in the cavities of the earth, and kept them there as it were by a song hand for the use of mankind. <\/P> Of the deep; <\/B>which have their original from the deep, either from the sea, or from the abyss of waters in the bowels of the earth. <\/P> <\/p>\n 28. established . . . deep<\/B>thatis, so as to sustain the waters above and repress those below thefirmament (Gen 1:7-11<\/span>;Job 26:8<\/span>).<\/P><\/p>\n When he established the clouds above<\/strong>,…. In which the waters are bound, and yet are not rent under them; and where, in the thin air, they hang heavy with them; where they are weighed by measure, and a decree made for them when they shall fall; and when they do, the Lord makes small the drops of water, which the clouds do drop and distil on men abundantly; the spreadings of which are beyond understanding, and are unaccountable, and must be referred to the power of God; who has settled and established them in the heavens, and the laws of them,<\/p>\n Job 26:8<\/span>;<\/p>\n when he strengthened the fountains of the deep<\/strong>; gave them strength, and still continues it, to cast out their waters, which run into the main sea, and feed and fill it, and return to their place again; which strength of flowing and reflowing can be attributed to nothing else but to the great power of God, Ge 7:11<\/span>.<\/p>\n In Pro 8:28<\/span>, Pro 8:29<\/span>, 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:<\/p>\n 28 “When He made firm the ether above,<\/p>\n When He restrained the fountains of the waters;<\/p>\n 29 When He set to the sea its bounds,<\/p>\n That the waters should not pass their limits<\/p>\n When He settled the pillars of the earth;<\/p>\n 30 Then was I with Him as director of the work,<\/p>\n And was delighted day by day,<\/p>\n Rejoicing always before Him,<\/p>\n 31 Rejoicing in His earth,<\/p>\n And having my delight in the children of men.”<\/p>\n We have, with Symmachus, translated (from , Arab. shak , to grind, to make thin) by , for so the fine transparent strata of air above the hanging clouds are called – a poetic name of the firmament . The making firm 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<\/span>). In 28b the Masora notices the plur. instead of with as unicum<\/em> (cf. Michlol<\/em> 191a); the transition of the sound is as in from galajta . The inf<\/em>. appears on the first look to require a transitive signification, as the lxx and the Targ., the Graec. Venet.<\/em> and Luther ( da er festiget die Brnnen der tieffen <\/em> = when He makes firm the fountains of the deep) have rendered it. Elster accordingly believes that this signification must be maintained, because here introduces creative activity, and in itself is probably the transitive use of , as the Arab. ‘azz shows: when He set His against the (Isa 43:16<\/span>). 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 , fortress: when they became firm, or better as Fleischer, with reference to : when they broke forth with power, with strong fulness. Whether the suff. of , 29a, refers back to the sea or to Jahve, is decided after the parallel . If this word is equivalent to its coast (cf. Psa 104:9<\/span>), then both suffixes refer to the sea; but the coast of the sea, or of a river, is called , not , which only means ostium <\/em> (mouth), not ora <\/em>. Also Isa 19:7<\/span> will require to be translated: by the mouth of the Nile, and that , Psa 133:2<\/span>, may denote the under edge, arises from this, that a coat has a mouth above as well as below, i.e.<\/em>, is open. Thus both suff. are to be referred to God, and d is to be determined after Job 23:12<\/span>. The clause beginning with corresponds in periodizing discourse to a clause with ut <\/em>, Ewald, 338. is the same form, only written plene<\/em>, as Pro 8:27<\/span>, = = .<\/p>\n (Note: One might regard it as modified from ; but that , Psa 102:12<\/span>, is modified from , or , Gen 49:26<\/span>, from , is by no means certain.)<\/p>\n Pro 8:30<\/span><\/p>\n <\/strong> In this sentence, subordinating to itself these designations of time, the principal question is as to the meaning of , Hofmann’s interpretation ( Schriftbew<\/em>. i. 97) “continually” ( inf<\/em>. absol<\/em>. in an adverbial sense) is a judicious idea, and , to endure, remains indeed in (stability); but in this sense, which represents, it is not otherwise used. Also (believing, trusting) of the Targ. ( Graec. Venet.<\/em> , as if the word used were ) is linguistically inadmissible; the Hebr. corresponds to the Aram. haimen . One of these two only is possible: means either opifex <\/em> or alumnus <\/em>. The meaning alumnus <\/em> (Aquila, ; Meri and Malbim, , ) would derive the word from , to support, make firm, take care of; the form ought to have a passive sense (Symm. Theod. ), as sa ,) , twined, pressed, strong, great, and be pointed (with a moveable a , different from the form , , Isa 1:17<\/span>); and , in the meaning nursling, foster-child, favourite (Schultens, Euchel, Elster, and others, also Rashi and Kimchi, who all find in the meaning of education, ), would place itself with , fostered, Lam 4:5<\/span>, , fosterer, ,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 should be interpreted otherwise. And it is otherwise to be interpreted, for Wisdom is, in consequence of (Pro 8:22<\/span>), and , which is twice used (Pro 8:24-25<\/span>), God’s own child; but the designation would make Him to be the of Wisdom; and the child which an bears, Num 11:12<\/span>, and fosters, Est 2:7<\/span>, is not his own. Hence it follows that in this signification would be an ; on the other hand, it really occurs elsewhere, Jer 52:15<\/span> ( vid<\/em>., Hitzig l.c.), in the sense of opifex <\/em>. This sense, which recommends itself to Ewald, Hitzig, Bertheau, and Zckler, lies also at the foundation of the of the lxx, of the Syr., the cuncta componens <\/em> of Jerome, and the designation of Wisdom as of the Book of Wisdom 7:21. The workmaster is called , for which, Son 7:2<\/span>, , or rather ( omman ), Aram. and Mishn. ; not, perhaps, as he whom one entrusts with something in whom one confides or may confide in a work ( vid<\/em>., Fleischer, loc<\/em>), but from , to be firm, as one who is strong in his art, as perhaps also the right hand, which has the name as being the artifex <\/em> 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 ( ) belongs to men, and not to women; also in the Greek, , in the sense of ( ) , has no fem.; and in Lat., artifex <\/em> is used as a substantive ( e.g.<\/em>, in Pliny: artifex omnium natura <\/em>), like an adj. of double gender. It is thus altogether according to rule that we read and not (after the form ); also we would make a mistake if we translated the word by the German “ Werkmeisterin <\/em> ” 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 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 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<\/span>, “Jahve has by Wisdom founded the earth,” and as the Jerusalem Targ. Gen 1:1<\/span>, in connection with Pro 8:22<\/span>, translates: .<\/p>\n But – this is now the question – does the further unfolding of the thoughts here agree with this interpretation of ? That we may not misunderstand what follows, we must first of all represent to ourselves, that if meant the foster-child, Wisdom could not yet, in what follows, be thought of as a little child (Num 11:12<\/span>), for that would be an idea without any meaning; to rejoice [ spielen <\/em> = play] is certainly quite in accordance with youth, as 2Sa 2:14<\/span> shows (where is said of the sportive combat of youthful warriors before the captain), not exclusively little children. So, then, we must guard against interpreting , with the lxx and Syr., in the sense of – an interpretation which the Targ., Jerome, the Graec. Venet<\/em>., 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<\/span> (cf. Gen 12:2<\/span>), where Hitzig rightly translates, “I am wholly prayer;” but Bttcher, in a way characteristic of his mode of interpretation, prefers, “I am ointment” ( vid<\/em>., Neue Aehrenlese<\/em>, 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. is to be understood here, not after Jer 13:20<\/span>, but after Isa 11:8<\/span>; Psa 119:70<\/span>, where its root-word, the Pilpel<\/em> (proceeding from the primary meaning of caressing, demulcere <\/em>), signifies intransitively: to have his delight somewhere or in anything, to delight oneself – a synonym to the idea of play (cf. Aram. , Ethpe<\/em>. to play, Ethpa<\/em>. to chatter); for play is in contrast to work, an occupation which has enjoyment in view. But the work, i.e.<\/em>, 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.<\/em>, 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. 2Sa 6:21<\/span>, where David calls his dancing and leaping before the ark of the covenant a ‘ . But by preference, her delight was in the world, which is illustrated from the Persian Minokhired<\/em>, 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.”<\/p>\n (Note: Vid<\/em>., Spiegel’s Grammatik der prsisprache<\/em>, p. 162, cf. 182.)<\/p>\n She 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<\/span>) 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 ( , prep.) the children of men; with them she found her high enjoyment, these were her peculiar and dearest sphere of activity.<\/p>\n Pro 8:31<\/span><\/p>\n <\/strong> Since 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 (day for day, as Gen 39:10<\/span>, cf. Est 2:4<\/span>, ) we have not to think of the six days of creation. But inasmuch as the whole description goes down to as its central-point, it denotes that creation came to its close and its goal in man. The connection of is as Job 37:12<\/span>, where for is wholly, as , , and the like, an original accusative.<\/p>\n (28) When he established the clouds above.<\/strong>Literally, made firm; <\/em>comp. Gen. 1:6<\/span>.<\/p>\n When he strengthened the fountains of the deep.<\/strong>More probably, when they flowed forth with strength. 28<\/strong>. <\/strong> When he established the clouds <\/strong> Stuart: “Fixed the clouds.” Patrick: “Made the watery clouds so firm in the air that they shall not fall down altogether, but by drops, upon the earth.” <\/p>\n Strengthened the fountains <\/strong> Septuagint, “Made secure,” which accords with what seems to be the idea in the next verse. Zockler renders the last clause, “When the fountains of the deep raged loudly.” Conant, “When the fountains of the deep became strong;” that is, in the sense of pouring forth; and maintains that the term fountains of the deep, <\/em> according to the usus<\/em>, refers to the outlets of the abyss of waters through which it breaks forth to the earth’s surface, forming streams and rivers.” Compare Eze 31:4<\/span>; Eze 31:15<\/span>; Gen 7:11<\/span>; Gen 8:12<\/span>; Gen 49:25<\/span>; Deu 33:13<\/span>.<\/p>\n Pro 8:28 When he established the clouds above: when he strengthened the fountains of the deep:<\/p>\n Ver. 28. When he established the clouds above.<\/strong> ] That they might be kept there, as it were in tuns and bottles, till he would have them to pour down their dew, or rain.<\/p>\n clouds = skies, or finer clouds. <\/p>\n deep = abyss. <\/p>\n Reciprocal: Gen 1:7 – divided Gen 1:9 – General Gen 7:11 – all Gen 8:2 – fountains Psa 104:7 – At thy Psa 146:6 – the sea Mat 8:26 – and rebuked<\/p>\n When he established the clouds above: when he strengthened the fountains of the deep: 28. established the clouds) Rather, made firm the skies, R.V. he strengthened ] Rather, when the fountains of the deep became strong, R.V. The same Heb. word is used of the sea, Neh 9:11; Isa 43:16, “the mighty waters.” Fuente: The … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 8:28”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-16641","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16641","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=16641"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16641\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=16641"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=16641"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=16641"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"