Pro 8:27 | KD | STEP | But not only did her existence precede the laying of the foundation of the world; she was also actively taking part in the creative work: “When He prepared the heavens, I was there, When He measured out a circle for the mirror of the multitude of waters.” Again a sentence clothed with two designations of time. The adv. of place שׁם is used, chiefly poetically, for אז, 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, , with just such a שׁם אני, says that He is there from the time that the history of nations received a new direction, beginning with Cyrus. הכין signifies to give a firm position or a definite direction. Thus of Wisdom, whom the Creator places before Himself as a pattern (ideal); here, as ; , of the setting up, restoring throughout the whole world. In the parallel member, חוּג, corresponding to שׁמים, appears necessarily to designate the circle or the vault of the heavens ( ), 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 (καὶ ὅτε ἀφώριζε τὸν ἑαυτοῦ θρόνον ἐπ ̓ ἀνέμων) appears to understand תהום of the waters above; but תהום never has this meaning, ים ( ; ) might rather be interpreted of the ocean of the heavens. The passage in accordance with which this before us is to be expounded is : 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 (מקוה, ) for them, i.e. , the seas, fountains, rivers, in which the waters under the heavens spread over the earth. חקק 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 חקּו (his statute or limit); for correct texts have בּחקו ( 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. , משׂמו אל, 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.

‏ Proverbs 8:27

But not only did her existence precede the laying of the foundation of the world; she was also actively taking part in the creative work: “When He prepared the heavens, I was there,

When He measured out a circle for the mirror of the multitude of waters.”

Again a sentence clothed with two designations of time. The adv. of place שׁם is used, chiefly poetically, for אז, 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 שׁם אני, says that He is there from the time that the history of nations received a new direction, beginning with Cyrus. הכין 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, חוּג, corresponding to שׁמים, 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 (καὶ ὅτε ἀφώριζε τὸν ἑαυτοῦ θρόνον ἐπ ̓ ἀνέμων) appears to understand תהום of the waters above; but תהום never has this meaning, ים (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 (מקוה, Gen 1:10) for them, i.e., the seas, fountains, rivers, in which the waters under the heavens spread over the earth. חקק 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 חקּו (his statute or limit); for correct texts have בּחקו (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., משׂמו אל, 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.