8:1 [Attingit ergo a fine usque ad finem fortiter, et disponit omnia suaviter.]
*H She reacheth, therefore, from end to end mightily, and ordereth all things sweetly.
Ver. 1. She. The uncreated wisdom is infinite; and the created is the most excellent of God's gifts. W. — Sweetly. God is every where present, (S. Bern.) and directeth all with ease. S. Aug. ep. ad Dard. q. i.
8:2 [Hanc amavi, et exquisivi a juventute mea, et quaesivi sponsam mihi eam assumere, et amator factus sum formae illius.
Her have I loved, and have sought her out from my youth, and have desired to take for my spouse, and I became a lover of her beauty.
8:3 Generositatem illius glorificat, contubernium habens Dei ; sed et omnium Dominus dilexit illam.
She glorifieth her nobility by being conversant with God: yea, and the Lord of all things hath loved her.
8:4 Doctrix enim est disciplinae Dei, et electrix operum illius.
*H For it is she that teacheth the knowledge of God and is the chooser of his works.
Ver. 4. Works. Directing us to imitate them, as much as possible. H. — She teaches us how to refer all to God, (M.) while mere philosophers stop at vain speculations, and barren admiration of the Deity.
8:5 Et si divitiae appetuntur in vita, quid sapientia locupletius quae operatur omnia ?
And if riches be desired in life, what is richer than wisdom, which maketh all things?
8:6 Si autem sensus operatur, quis horum quae sunt magis quam illa est artifex ?
*H And if sense do work: who is a more artful worker than she of those things that are?
Ver. 6. Are. Wisdom is an universal teacher. But she particularly inculcates virtue. All science which has not this tendency is vain. C.
8:7 Et si justitiam quis diligit, labores hujus magnas habent virtutes : sobrietatem enim et prudentiam docet, et justitiam, et virtutem, quibus utilius nihil est in vita hominibus.
And if a man love justice: her labours have great virtues: for she teacheth temperance, and prudence, and justice, and fortitude, which are such things as men can have nothing more profitable in life.
8:8 Et si multitudinem scientiae desiderat quis, scit praeterita, et de futuris aestimat ; scit versutias sermonum, et dissolutiones argumentorum ; signa et monstra scit antequam fiant, et eventus temporum et saeculorum.
*H And if a man desire much knowledge: she knoweth things past, and judgeth of things to come: she knoweth the subtilties of speeches, and the solutions of arguments: she knoweth signs and wonders before they be done, and the events of times and ages.
Ver. 8. Speeches. Rhetoric, (Grot.) or doubtful matters, as Solomon discovered the real mother. 3 K. iii. 27. — Arguments. Greek, "riddles," which were much in fashion. 3 K. x. 1. C. — Wonders. Such as comets and eclipses. M. — When Anaxagoras discovered the latter, he durst not write, but only instructed his disciples in secret, for fear of being taken for an atheist, or magician. Plut. in Nicias. — The sciences, which are now common, were formerly confined to few; and the people looked upon eclipses as so many prodigies. The wise man is possessed of all natural sciences, and can predict the changes of weather, &c. — Ages. Forming a judgment of futurity from past occurrences.
8:9 Proposui ergo hanc adducere mihi ad convivendum, sciens quoniam mecum communicabit de bonis, et erit allocutio cogitationis et taedii mei.
I purposed, therefore, to take her to me to live with me: knowing that she will communicate to me of her good things, and will be a comfort in my cares and grief.
8:10 Habebo propter hanc claritatem ad turbas, et honorem apud seniores juvenis ;
For her sake I shall have glory among the multitude, and honour with the ancients, though I be young:
8:11 et acutus inveniar in judicio, et in conspectu potentium admirabilis ero, et facies principum mirabuntur me :
And I shall be found of a quick conceit in judgment, and shall be admired in the sight of the mighty, and the faces of princes shall wonder at me.
8:12 tacentem me sustinebunt, et loquentem me respicient, et sermocinante me plura, manus ori suo imponent.
They shall wait for me when I hold my peace, and they shall look upon me when I speak; and if I talk much, they shall lay their hands on their mouth.
8:13 Praeterea habebo per hanc immortalitatem, et memoriam aeternam his qui post me futuri sunt relinquam.
*H Moreover, by the means of her I shall have immortality: and shall leave behind me an everlasting memory to them that come after me.
Ver. 13. After me. He speaks to the great, who are more sensible of glory. Solomon's fame would have continued untarnished, if he had not fallen, (C.) and we may hope that he repented, and verified this prediction. H. — It is not certain that he obtained immortal glory. W.
8:14 Disponam populos, et nationes mihi erunt subditae :
I shall set the people in order: and nations shall be subject to me.
8:15 timebunt me audientes reges horrendi. In multitudine videbor bonus, et in bello fortis.
*H Terrible kings hearing, shall be afraid of me: among the multitude I shall be found good, and valiant in war.
Ver. 15. Of me. Wisdom is the best protection. — Good and valiant. These are the two most essential qualifications of kings.
8:16 Intrans in domum meam, conquiescam cum illa : non enim habet amaritudinem conversatio illius, nec taedium convictus illius, sed laetitiam et gaudium.
When I go into my house, I shall repose myself with her: for her conversation hath no bitterness, nor her company any tediousness, but joy and gladness.
8:17 Haec cogitans apud me et commemorans in corde meo, quoniam immortalitas est in cognatione sapientiae,
Thinking these things with myself, and pondering them in my heart, that to be allied to wisdom is immortality,
8:18 et in amicitia illius delectatio bona, et in operibus manuum illius honestas sine defectione, et in certamine loquelae illius sapientia, et praeclaritas in communicatione sermonum ipsius : circuibam quaerens, ut mihi illam assumerem.
And that there is great delight in her friendship, and inexhaustible riches in the works of her hands, and in the exercise of conference with her, wisdom, and glory in the communication of her words: I went about seeking, that I might take her to myself.
8:19 Puer autem eram ingeniosus, et sortitus sum animam bonam.
*H And I was a witty child, and had received a good soul.
Ver. 19. Received. "By lot," sortitus, (H.) to exclude all preceding merit. S. Aug. de Gen. lit. x. 18. — Good soul. Natural dispositions (Pineda) are perfected by grace and labour. C.
8:20 Et cum essem magis bonus, veni ad corpus incoinquinatum.
*H And whereas I was more good, I came to a body undefiled.
Ver. 20. More good. The pre-existence of souls seems to be insinuated, though this is not clear, and the opinion is now rejected. Some are born with a better disposition for learning than others. S. Aug. con. Jul. iv. 3. — Yet none possess any seeds of virtue by nature, or are more infected than others, with original sin, as some heretics would assert. C.
8:21 Et ut scivi quoniam aliter non possem esse continens, nisi Deus det ; et hoc ipsum erat sapientiae, scire cujus esset hoc donum : adii Dominum, et deprecatus sum illum, et dixi ex totis praecordiis meis :]
*H And as I knew that I could not otherwise be continent, except God gave it, and this also was a point of wisdom, to know whose gift it was, I went to the Lord, and besought him, and said with my whole heart:
Ver. 21. Continent. All good must come from God. H. — Chastity cannot be preserved without his aid. S. Aug. Conf. vi. 11. — Yet this seems not to be the literal sense. Solomon prays for the acquisition of wisdom, (C. Eccli. vi. 28. and xv. 1. M.) which includes continence, religion, and every virtue. H.