The Hebrew word "qanah" can mean "possessed," "acquired," or "created," depending on the context. In Proverbs 8:22, the context of Wisdom being with God from the beginning suggests "possessed" or "acquired" in a non-temporal sense. The LXX translates this as "ektise," which can mean "created" but also "established" or "ordained." The broader semantic range of "qanah" supports the interpretation of Wisdom being an inherent, eternal attribute of God.
The Hebrew apposition "reshit" in Proverbs 8:22 can denote a title or role, not a temporal priority, so it means "AS the beginning", not "AT/IN the beginning, which would be B'reshit. This is seen in its use in other scriptures like Genesis 1:1 ("B'reshit" meaning "In the beginning") and its LXX counterpart "archēn," signifying a foundational or principal aspect, not a created one.
Me: The verse said he was "cana" in/as the beginning,neither would be true of JEHOVAH'S innate Wisdom which would coexist with the God they qualify,JEHOVAH'S Existence is NEVER spoken of as being from the beginning but from "olam" time indefinite.
so this is an expression an emergence of a work that made this Wisdom manifest to others a creation,
Even catholic translators admit that create is a better fit given the context:
Proverbs Ch.8:22NCB"“The LORD created me as the firstborn of his ways,
before the oldest of his works."
Proverbs ch.8:22NAB"“The LORD begot me, the beginning of his works,
the forerunner of his deeds of long ago;"
The use of birth language here is interesting
Eve is recorded as naming her second child Cain after "cana"
Genesis ch.4:1NAB" The man had intercourse with his wife Eve, and she conceived and gave birth to Cain, saying, “I have produced(Cana) a male child with the help of the LORD.”
As I've mentioned before birth language when used of JEHOVAH Always refers to his creative/preserving work.
Proverbs ch.8:22NRSVA"The LORD created(Cana) me at the beginning[b] of his work,[c]
the first of his acts of long ago."
Proverbs ch.8:22NRSVCE"The LORD created me at the beginning[b] of his work,[c]
the first of his acts of long ago."
Proverbs ch.8:22JB"‘YAHWEH created me when his purpose first unfolded, before the oldest of his works."
Proverbs ch.8:22NJB" 'YAHWEH created me, first-fruits of his fashioning, before the oldest of his works."
Proverbs ch.8:22RSVCE"The LORD created me at the beginning of his work,[c]
the first of his acts of old."
Proverbs ch.8:22RSV"The LORD created me at the beginning of his work,[c]
the first of his acts of old."
Proverbs ch.8:22Douay/Rheims American edition"The LORD created me at the beginning of his work,[c]
the first of his acts of old."
It really does seem that Mr.nevem's take is a minority view among catholic translators, not a disqualifier in itself but the majority view has a coherence that Mr.nevem's lacks to speak of a beginning re:the wisdom that qualifies JEHOVAH who is without beginning is to utter an absurdity.
What about ancient translations:
Proverbs ch.8:22PHB"LORD JEHOVAH created me at the beginning of his creation and from before all his works."
Proverbs ch.8:22LXX"The LORD made me the beginning of his ways for his works."
The Hebrew "reshit" and the LXX "archēn" emphasize a role of primacy or preeminence rather than a temporal starting point. In Genesis 1:1, "B'reshit" means "In the beginning," but in Proverbs 8:22, "reshit" in the context of Wisdom being with God indicates a status of being the first and foremost, not implying creation. Thus the use of "archēn" in LXX and "reshit" in Hebrew highlights roles of primacy and preeminence, not temporal origins.
"Apo archē" in 1 John 1:1 does not imply a created beginning but indicates the Logos's existence from the beginning of time as understood in a temporal context. "Apo archē" indicates that Christ existed from all eternity, similar to "en archē" in John 1:1. It emphasizes Christ's pre-existence before the creation of the world, stressing that the Logos was with the Father before time began, not merely at the beginning of His public ministry or creation. The term emphasizes the eternal pre-existence of the Logos, not a point of creation. This aligns with John 1:1, where the Logos is identified as God and with God from the beginning. The term "apo archē" in 1 John 1:1 emphasizes Christ's eternal pre-existence, not a created beginning. Commentaries consistently interpret it as signifying existence before time, aligning with "en archē" in John 1:1.
Me: The foundation of the building is a necessary and integral part of the building, so whether or not the foundation is created or eternal would depend on the context. "Cana" suggest a derivative of JEHOVAH'S Wisdom also JEHOVAH Would not be the foundation of his own work or anyone else's work.
All beginnings are created beginnings or they would not be beginnings.
1John ch.1:1NKJV"That which was from the beginning(apo arkhe),.."
Please feel free to check for yourself there is not one precedent for understanding "apo arkhe" as from eternity why for instance is JEHOVAH Never spoken of as being "apo arkhe"
Our Lord makes it plain as to which beginning is meant ,
Revelation ch.3:14KJV"“And to the [i]angel of the church [j]of the Laodiceans write,
‘These things says the Amen, the Faithful and True Witness, the Beginning(arkhe) of the creation of God: "
Colossians ch.1:15 makes the same point he is both the first and foremost of JEHOVAH'S Creatures. He is a true son derived from his Father and God like his brothers.
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