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 with Ewald, we may understand by ראשׁ עפרות, “the heaps of the many clods of the fertile arable land lying as if scattered on the plains.” Hitzig also translates: “the first clods of the earth.” We do not deny that עפרות may mean clods of earth, i.e., pieces of earth gathered together, as Job 28:6, עפרת זהב, gold ore, i.e., pieces of earth or ore containing gold. But for clods of earth the Heb. language has the nouns רגב and מגרפה; and if we read together עפרות, plur. of the collective עפר (dust as a mass), which comes as from a n. unitatis עפרה, and ראשׁ, which, among its meanings in poetry as well as in prose, has also that of the sum, i.e., the chief amount or the total amount (cf. the Arab. râs âlmâl, the capital, τὸ κεφάλαιον), then the two words in their mutual relation yield the sense of the sum of the several parts of the dust, as of the atoms of dust (Cocceius; Schultens, summam pluverum orbis habitabilis); and Fleischer rightly remarks that other interpretations, as ab initio pulveris orbis, praecipus quaeque orbis terrarum, caput orbis terrarum (i.e., according to Rashi, the first man; according to Umbreit, man generally), leave the choice of the plur. עפרות unintelligible. Before these creatures originated, Wisdom was, as she herself says, and emphatically repeats, already born; חוללתּי is the passive of the Pilel חולל, which means to whirl, to twist oneself, to bring forth with sorrow (Aquila, Theodotion, ὠδινήθην; Graec. Venet. 24a, πέπλασμαι, 25b, ὠδίνημαι), then but poet. generally to beget, to bring forth (Pro 25:23; Pro 26:10).

Verse 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,