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 medium by which the world was created, Pro 3:19; it was before the creation of the world with God as from everlasting, His son of royal dignity, Pro 8:22-26; it was with Him in His work of creation, Pro 8:27-30; after the creation it remained as His delight, rejoicing always before Him, and particularly on the earth among the sons of men, Pro 8:30. Staudenmaier (Lehre von der Idee, p. 37) is certainly not on the wrong course, when under this rejoicing of wisdom before God he understands the development of the ideas or life-thoughts intimately bound up in it - the world-idea. This development is the delight of God, because it represents to the divine contemplation of the contents of wisdom, or of the world-idea founded in the divine understanding, in all its activities and inner harmonies; it is a calm delight, because the divine idea unites with the fresh and every young impulse of life, the purity, goodness, innocence, and holiness of life, because its spirit is light, clear, simple, childlike, in itself peaceful, harmonious, and happy; and this delight is experienced especially on the earth among the sons of men, among whom wisdom has its delight; for, as the divine idea, it is in all in so far as it is the inmost life-thought, the soul of each being, but it is on the earth of men in whom it comes to its self-conception, and self-conscious comes forth into the light of the clear day. Staudenmaier has done the great service of having worthily estimated the rich and deep fulness of this biblical theologumenon of wisdom, and of having pointed out in it the foundation-stone of a sacred metaphysics and a means of protection against pantheism in all its forms. We see that in the time of the editor of the older Book of Proverbs the wisdom of the schools in its devotion to the chosen object of its pursuit, the divine wisdom living and moving in all nature, and forming the background of all things, rises to a height of speculation on which it has planted a banner showing the right way to latest times. Ewald rightly points to the statements in the introduction to the Proverbs regarding wisdom as a distinct mark of the once great power of wisdom in Israel; for they show us how this power learned to apprehend itself in its own purest height, after it had become as perfect, and at the same time also as self-conscious, as it could at all become in ancient Israel. Many other appearances also mark the advanced type of instruction contained in the introduction. Hitzig's view (Sprüche, p. xvii.f.), that Prov 1:6-9:18 are the part of the whole collection