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 purpose, because it is contrary to the meaning; but it is impossible, according to the syntax, to refer it to Job 28:27 as the purpose placed in advance, or to take it in the sense of perfecturus, because in both instances it ought to have been יתכּן instead of תּכּן, or at least ותכּן with the verb placed first (vid., Job 37:15). But even the temporal use of ל in לפנות at the turn (of morning, of evening, e.g., Gen 24:63) cannot be compared, but לעשׂות signifies perficiendo = quum perficeret (as e.g., 2Sa 18:29, mittendo = quum mitteret), it is a gerundival inf. Nägelsb. S. 197f., 2nd edition); and because it is the past that is spoken of, the modal inf. can be continued in the perf., Ges. §132, rem. 2. The thought that God, when He created the world, appointed fixed laws of equable and salutary duration, he particularizes by examples: He appointed to the wind its weight, i.e., the measure of its force or feebleness; distributed the masses of water by measure; appointed to the rain its law, i.e., the conditions of its development and of its beginning; appointed the way, i.e., origin and course, to the lightning (חזיז from חזז, Arab. ḥzz, secare). When He thus created the world, and regulated what was created by laws, then He perceived (ראהּ with He Mappic. according to the testimony of the Masora) it, wisdom, viz., as the ideal of all things; then He declared it, enarravit, viz., by creating the world, which is the development and realization of its substance; then He gave it a place הכינהּ (for which Döderl. and Ewald unnecessarily read הבינהּ), viz., to create the world after its pattern, and to commit the arrangement of the world as a whole to its supreme protection and guidance; then He also searched it out or tested it, viz., its demiurgic powers, by setting them in motion to realize itself. If we compare Pro 8:22-31 with this passage, we may say: the חכמה is the divine ideal-world, the divine imagination of all things before their creation, the complex unity of all