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 presses upon him the question מה־שׁמו, what is his name, i.e., the name which dissolves the secret of this Being above all beings, and unfolds the mystery of the wonder above all wonders. That this Being must be a person the fourfold מי presupposes; but the question, “What is his name?” expresses the longing to know the name of this supernatural personality, not any kind of name which is given to him by men, but the name which covers him, which is the appropriate personal immediate expression of his being. The further question, “And what the name of his son?” denotes, according to Hitzig, that the inquirer strives after an adequate knowledge, such as one may have of a human being. But he would not have ventured this question if he did not suppose that God was not a monas unity who was without manifoldness in Himself. The lxx translates: ἣ τί ὄνομα τοῖς τέκνοις αὐτοῦ (בּנו), perhaps not without the influence of the old synagogue reference testified to in the Midrash and Sohar of בנו to Israel, God's first-born; but this interpretation is opposed to the spirit of this חידה (intricate speech, enigma). Also in general the interrogator cannot seek to know what man stands in this relation of a son to the Creator of all things, for that would be an ethical question which does not accord with this metaphysical one. Geier has combined this ומה־שׁם־בנו with viii.; and that the interrogator, if he meant the חכמה, ought to have used the phrase ומה־שׁם־בּתּו, says nothing against this, for also in אמון, Pro 8:30, whether it means foster-child or artifex, workmaster, the feminine determination disappears. Not Ewald alone finds here the idea of the Logos, as the first-born Son of God, revealing itself, on which at a later time the Palestinian doctrine of מימרא דיהוה imprinted itself in Alexandria; but also J. D. Michaelis felt himself constrained to recognise here the N.T. doctrine of the Son of God announcing itself from afar. And why might not this be possible? The Rig-Veda contains two similar questions, x. 81, 4: “Which was the primeval forest, or what the tree from which one framed the heavens and the earth? Surely, ye wise men, ye ought in your souls to make inquiry whereon he stood when he raised the wind!” And i. 164, 4: “Who has seen the first-born? Where was the life, the blood, the soul of the world? Who came thither to ask