"The cheque's in the mail"our Darwinist friends assure.

Evolution's Central Claim Has Not Yet Been Observed

Tom Bethell March 23, 2013 5:19 AM

The other day, Stephen Batzer commented here on a great article by Vincent Torley posted at Uncommon Descent (and that is indebted to David Berlinski), about the evolution of the vertebrate eye. Here I shall ignore the eye, and focus -- no pun intended! -- on something that Torley quoted in passing. He reminds us that Jerry Coyne once wrote:

When, after a Christmas visit, we watch grandma leave on the train to Miami, we assume that the rest of her journey will be an extrapolation of that first quarter-mile. A creationist unwilling to extrapolate from micro- to macroevolution is as irrational as an observer who assumes that, after grandma's train disappears around the bend, it is seized by divine forces and instantly transported to Florida. (Nature412:587, 19 August 2001.)

We do need to be reminded that Darwinism depends on extrapolation. According to Harvard's longtime evolution expert Ernst Mayr [1904-2005], evolution across species "is nothing but an extrapolation and magnification of the events that take place within populations and species."

Coyne's comment shows us that this extrapolation has not yet been demonstrated. If it had been, believe me, we would never hear the end of it. He wouldn't have needed to put grandma on that imaginary train.

Here's the background: In The Origin of Species, Darwin discussed the work of animal breeders, pigeon fanciers in particular. They might vary in coloring or display, but at the end of the day, as Darwin well knew, they all remained pigeons. Dogs vary greatly in size, but dogs they remain.

Darwin said that varieties were "incipient species," thereby staking his claim to the belief they were on their way to becoming something else. In short, he was extrapolating. But that was philosophy, not science. He lacked the evidence to claim that the extrapolation had actually been observed.

Ever since, evolutionists have assumed that it has been observed. But the Coyne quote reminds us that it hasn't been. Grandma just keeps traveling on to Miami, he reassures us, and it takes a "creationist" to raise doubts about that.

Darwin wrote in his 1844 Essay (a preliminary version of the Origin):

That a limit to variation does exist in nature is assumed by most authors, though I am unable to discover a single fact on which this belief is grounded . . .

Well, I'm sorry, Charles, but it's up to you to demonstrate that unlimited variation has been observed. It's no good complaining that "most authors" won't tell us why it hasn't been. Almost 170 years later, it still hasn't been.

In the Origin, Darwin wrote that "by the repetition of this process [of micro-evolution] a new variety might be formed, which would either supplant or co-exist with the parent form."

Might be, yes. But we don't know that yet.

Alfred Russel Wallace, the co-discoverer of natural selection, wrote in 1858 that his theory could be summarized as "indefinite departure from the original type." "Indefinite departure" is in fact the central claim of the theory of evolution by natural selection. But it still hasn't been observed.

Richard Dawkins, Jerry Coyne and others keep trying to bully us into accepting that it is a "fact." OK. Maybe it is. So give us the evidence. We have to read their books carefully to realize how meager it is. They still haven't shown us that extrapolation. To an amazing extent, their books are filled with tendentious anti-design arguments, not positive evidence of evolution as a demonstrated fact.

In Darwinism: The Refutation of a Myth (1987), Soren Lovtrup wrote: "Neither in nature nor under experimental conditions have any substantial effects ever been obtained through the systematic accumulation of micromutations."

In his final book, What Evolution Is (2001), Ernst Mayr was evasive on the question of whether extrapolation had been observed. He persistently obscures our vision by his references to "population thinking." This is another way of asserting that micro-evolution is a reality. No one doubts that. And from that premise he leads us to suppose that the observed variation is continuous; all the way to Miami.

As to Coyne's metaphor about grandma's train ride, several people made critical comments, in the replies to Torley's article. Here's just one:

It is really hard to know if grandma will ever arrive at Miami when she is laying the track, randomly directed, one rail at a time, as she goes.

Good point. When you are relying on random variation, the track that Coyne presupposes doesn't even exist. And if such parallel tracks could be created, and laid, they might lead anywhere. Or nowhere.

Proverbs8 The Tanakh

Proverbs Chapter 8 מִשְׁלֵי

א  הֲלֹא-חָכְמָה תִקְרָא;    וּתְבוּנָה, תִּתֵּן קוֹלָהּ.	1 Doth not wisdom call, and understanding put forth her voice?
ב  בְּרֹאשׁ-מְרֹמִים עֲלֵי-דָרֶךְ;    בֵּית נְתִיבוֹת נִצָּבָה.	2 In the top of high places by the way, where the paths meet, she standeth;
ג  לְיַד-שְׁעָרִים לְפִי-קָרֶת;    מְבוֹא פְתָחִים תָּרֹנָּה.	3 Beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud:
ד  אֲלֵיכֶם אִישִׁים אֶקְרָא;    וְקוֹלִי, אֶל-בְּנֵי אָדָם.	4 'Unto you, O men, I call, and my voice is to the sons of men.
ה  הָבִינוּ פְתָאיִם עָרְמָה;    וּכְסִילִים, הָבִינוּ לֵב.	5 O ye thoughtless, understand prudence, and, ye fools, be ye of an understanding heart.
ו  שִׁמְעוּ, כִּי-נְגִידִים אֲדַבֵּר;    וּמִפְתַּח שְׂפָתַי, מֵישָׁרִים.	6 Hear, for I will speak excellent things, and the opening of my lips shall be right things.
ז  כִּי-אֱמֶת, יֶהְגֶּה חִכִּי;    וְתוֹעֲבַת שְׂפָתַי רֶשַׁע.	7 For my mouth shall utter truth, and wickedness is an abomination to my lips.
ח  בְּצֶדֶק כָּל-אִמְרֵי-פִי:    אֵין בָּהֶם, נִפְתָּל וְעִקֵּשׁ.	8 All the words of my mouth are in righteousness, there is nothing perverse or crooked in them.
ט  כֻּלָּם נְכֹחִים, לַמֵּבִין;    וִישָׁרִים, לְמֹצְאֵי דָעַת.	9 They are all plain to him that understandeth, and right to them that find knowledge.
י  קְחוּ-מוּסָרִי וְאַל-כָּסֶף;    וְדַעַת, מֵחָרוּץ נִבְחָר.	10 Receive my instruction, and not silver, and knowledge rather than choice gold.
יא  כִּי-טוֹבָה חָכְמָה, מִפְּנִינִים;    וְכָל-חֲפָצִים, לֹא יִשְׁווּ-בָהּ.	11 For wisdom is better than rubies, and all things desirable are not to be compared unto her.
יב  אֲנִי-חָכְמָה, שָׁכַנְתִּי עָרְמָה;    וְדַעַת מְזִמּוֹת אֶמְצָא.	12 I wisdom dwell with prudence, and find out knowledge of devices.
יג  יִרְאַת יְהוָה,    שְׂנֹאת-רָע: גֵּאָה וְגָאוֹן וְדֶרֶךְ רָע, וּפִי תַהְפֻּכוֹת    שָׂנֵאתִי.	13 The fear of the LORD is to hate evil; {N} pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
יד  לִי-עֵצָה, וְתוּשִׁיָּה;    אֲנִי בִינָה, לִי גְבוּרָה.	14 Counsel is mine, and sound wisdom; I am understanding, power is mine.
טו  בִּי, מְלָכִים יִמְלֹכוּ;    וְרֹזְנִים, יְחֹקְקוּ צֶדֶק.	15 By me kings reign, and princes decree justice.
טז  בִּי, שָׂרִים יָשֹׂרוּ;    וּנְדִיבִים, כָּל-שֹׁפְטֵי צֶדֶק.	16 By me princes rule, and nobles, even all the judges of the earth.
יז  אֲנִי, אהביה (אֹהֲבַי) אֵהָב;    וּמְשַׁחֲרַי, יִמְצָאֻנְנִי.	17 I love them that love me, and those that seek me earnestly shall find me.
יח  עֹשֶׁר-וְכָבוֹד אִתִּי;    הוֹן עָתֵק, וּצְדָקָה.	18 Riches and honour are with me; yea, enduring riches and righteousness.
יט  טוֹב פִּרְיִי, מֵחָרוּץ וּמִפָּז;    וּתְבוּאָתִי, מִכֶּסֶף נִבְחָר.	19 My fruit is better than gold, yea, than fine gold; and my produce than choice silver.
כ  בְּאֹרַח-צְדָקָה אֲהַלֵּךְ;    בְּתוֹךְ, נְתִיבוֹת מִשְׁפָּט.	20 I walk in the way of righteousness, in the midst of the paths of justice;
כא  לְהַנְחִיל אֹהֲבַי יֵשׁ;    וְאֹצְרֹתֵיהֶם אֲמַלֵּא.	21 That I may cause those that love me to inherit substance, and that I may fill their treasuries.
כב  יְהוָה--קָנָנִי, רֵאשִׁית דַּרְכּוֹ:    קֶדֶם מִפְעָלָיו מֵאָז.	22 The LORD made me as the beginning of His way, the first of His works of old.
כג  מֵעוֹלָם, נִסַּכְתִּי מֵרֹאשׁ--    מִקַּדְמֵי-אָרֶץ.	23 I was set up from everlasting, from the beginning, or ever the earth was.
כד  בְּאֵין-תְּהֹמוֹת חוֹלָלְתִּי;    בְּאֵין מַעְיָנוֹת, נִכְבַּדֵּי-מָיִם.	24 When there were no depths, I was brought forth; when there were no fountains abounding with water.
כה  בְּטֶרֶם הָרִים הָטְבָּעוּ;    לִפְנֵי גְבָעוֹת חוֹלָלְתִּי.	25 Before the mountains were settled, before the hills was I brought forth;
כו  עַד-לֹא עָשָׂה, אֶרֶץ וְחוּצוֹת;    וְרֹאשׁ, עַפְרוֹת תֵּבֵל.	26 While as yet He had not made the earth, nor the fields, nor the beginning of the dust of the world.
כז  בַּהֲכִינוֹ שָׁמַיִם, שָׁם אָנִי;    בְּחֻקוֹ חוּג, עַל-פְּנֵי תְהוֹם.	27 When He established the heavens, I was there; when He set a circle upon the face of the deep,
כח  בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל;    בַּעֲזוֹז, עִינוֹת תְּהוֹם.	28 When He made firm the skies above, when the fountains of the deep showed their might,
כט  בְּשׂוּמוֹ לַיָּם, חֻקּוֹ, וּמַיִם, לֹא יַעַבְרוּ-פִיו;    בְּחוּקוֹ, מוֹסְדֵי אָרֶץ.	29 When He gave to the sea His decree, that the waters should not transgress His commandment, when He appointed the foundations of the earth;
ל  וָאֶהְיֶה אֶצְלוֹ, אָמוֹן:    וָאֶהְיֶה שַׁעֲשׁוּעִים, יוֹם יוֹם; מְשַׂחֶקֶת לְפָנָיו בְּכָל-עֵת.	30 Then I was by Him, as a nursling; and I was daily all delight, playing always before Him,
לא  מְשַׂחֶקֶת, בְּתֵבֵל אַרְצוֹ;    וְשַׁעֲשֻׁעַי, אֶת-בְּנֵי אָדָם.	31 Playing in His habitable earth, and my delights are with the sons of men. {P}
לב  וְעַתָּה בָנִים, שִׁמְעוּ-לִי;    וְאַשְׁרֵי, דְּרָכַי יִשְׁמֹרוּ.	32 Now therefore, ye children, hearken unto me; for happy are they that keep my ways.
לג  שִׁמְעוּ מוּסָר וַחֲכָמוּ;    וְאַל-תִּפְרָעוּ.	33 Hear instruction, and be wise, and refuse it not.
לד  אַשְׁרֵי אָדָם, שֹׁמֵעַ-לִי:    לִשְׁקֹד עַל-דַּלְתֹתַי, יוֹם יוֹם--לִשְׁמֹר, מְזוּזֹת פְּתָחָי.	34 Happy is the man that hearkeneth to me, watching daily at my gates, waiting at the posts of my doors.
לה  כִּי מֹצְאִי, מצאי (מָצָא) חַיִּים;    וַיָּפֶק רָצוֹן, מֵיְהוָה.	35 For whoso findeth me findeth life, and obtaineth favour of the LORD.
לו  וְחֹטְאִי, חֹמֵס נַפְשׁוֹ;    כָּל-מְשַׂנְאַי, אָהֲבוּ מָוֶת.	36 But he that misseth me wrongeth his own soul; all they that hate me love death.'

The Wisdom Of God

Prov. 8:22-30 "Wisdom" and Christ

To further show that Jesus is the first creation of God ("beginning of creation"), we should carefully examine Prov. 8:22-30. The understanding that "Wisdom" in these verses is, in reality, figurative of Jesus in his pre-human existence has always existed in the majority of churches that call themselves Christian. It was commonly noted in the writings of the Church Fathers of the first centuries of Christianity (including such noted scholars as Origen, Irenaeus, Justin Martyr, Clement of Alexandria, Tertullian, etc.) Many Bible scholars (trinitarians included) have even said that this connection was made in the New Testament at 1 Cor. 1:24.

For example, trinitarian scholar Edmund Fortman writes:

"Paul applied it [Prov. 8:22-30] to the Son of God. The Apologists [Christian writers of the 2nd and 3rd centuries] used it to prove to Gentile and Jew the pre-existence of the Word and his role in creation." - (See CREEDS 5-16: quotes from the writings of Irenaeus, Origen, Tertullian, Clement of Alexandria, and Justin Martyr which equate the Son with "Wisdom" speaking at Prov. 8:22-30 and admit that he had been created by God as the beginning of God's works - Prov. 8:22.)

Trinitarian scholar Dr. W. H. C. Frend agrees:

"By the time he wrote to the Corinthians in c. 53, Paul had developed in his mind the equation of Christ with the divine Wisdom incarnate (`Christ the power of God and the wisdom of God' [1 Cor. 1:24])." - p. 102, The Rise of Christianity, Fortress Press, 1985.

We even find the extremely trinitarian New Bible Dictionary, 1982, p. 1257, saying:

"it is not unexpected that Paul would view Jesus ... as the Wisdom of God. That Paul saw in Christ the fulfilment of Pr. 8:22 ff. seems apparent from Col. 1:15 ff., which strongly reflects the OT description of wisdom."

And the Gospel writers, according to the New International Dictionary of New Testament Theology, also may have made the Jesus/Wisdom connection: Luke 11:49 speaks of "a word of the wisdom of God" and the parallel account in Matt. 23:34 ff. "is understood as a word of Jesus." Also, in connection with the Gospels at Matt. 12:42 and Luke 11:31, this trinitarian reference work says:

"This can be understood most easily by thinking of the heavenly wisdom whom men despise: in Jesus this wisdom has finally appeared." - p. 1030, Vol. 3.

The very trinitarian The Ante-Nicene Fathers admits:

Prov. viii 22-25. This is one of the favourite Messianic quotations of the Fathers, and is considered as the base of the first chapter of St. John's Gospel. - ANF 1:488, f.n. #10, Eerdmans, 1993 reprint.

And even that staunchest of trinitarian supporters (and probably the most influential and honored of trinitarian scholars), Augustine, made the "Word/Wisdom" connection with Jesus about 410 A. D. in his famous De Civitate Dei (The City of God), Book XI, Chapter 24.

Why, even at the Council of Nicaea in 325 A. D. Arius quoted this passage as proof that Jesus was not equally God:
"[Arius] had a sharply logical mind and appealed to biblical texts which apparently backed up his arguments - for example, John 17:3....and Proverbs 8:22." - p. 157 (165), Eerdman's Handbook to the History of Christianity, 1977.
And his trinitarian opponent, Athanasius, although sometimes also attempting to appeal to scripture, never refuted this usage of Proverbs 8:22 -
"Athanasius....did not refute Arius by rejecting the relevance of Prov. 8:22." (Even though he attempted to show that Jesus had not been created by quoting Ps. 110:3.) - p. 165 (173), Eerdman's Handbook.
In other words, when Arius quoted Proverbs 8:22 and applied it to Jesus, trinitarian Athanasius didn't dispute that application! Even Athanasius recognized that Wisdom in that scripture was intended to describe the Messiah! We even find Athanasius quoting a letter written by Dionysus, Bishop of Rome (259-268 A.D.) wherein he writes:
"if the Christ is Word and Wisdom and Power, as you know the Divine Scriptures say he is ..." - p. 32, Documents of the Christian Church, Bettenson, Oxford University Press.
Throughout Christendom today trinitarian translators in their reference Bibles refer Revelation 3:14 (which is certainly speaking about Jesus) to Prov. 8:22. For example, the King James Version, Collins Press; the NASB, reference edition, Foundation Press, 1975; and the RSV (with references) published by the trinitarian American Bible Society, all refer Rev. 3:14 to Prov. 8:22. And the GNB (with references) also published by the American Bible Society refers Prov. 8:22 to Rev. 3:14.
It is not surprising that so many Bible translators make this reference. The scholars who have produced the best, most-used texts of the original New Testament Greek used by Bible translators today agree that Rev. 3:14 quoted or borrowed its Greek phrasing from the ancient Greek Septuagint version of Proverbs 8:22 ! These (most, if not all, trinitarian) Bible scholars and their texts in which they have made this connection are:
(1) The Student's Edition of the New Testament in Greek, by Westcott and Hort, p. 613. (2) The Greek New Testament, 3rd ed., by the United Bible Societies, p. 844. (3) Novum Testamentum Graece, by Dr. Eberhard Nestle, p. 665. (4) Novi Testamenti Biblia Graeca et Latin, by Joseph M. Bover, p. 725.
If Rev. 3:14 meant "the source of God's creation" (or "the ruler of creation"), it would be senseless to refer it to Prov. 8:22 where "Wisdom" ("Jesus") says that Jehovah "created me at the beginning of his work" - RSV. All these trinitarian sources, by referring Rev. 3:14 to Prov. 8:22, are clearly showing, instead, that the one who who calls himself "the beginning of his [God's] work" is the same person who calls himself the beginning of God's creation!
Similar references between Jesus' pre-human existence and Prov. 8:22-30 can be found in many trinitarian Bibles at other verses, also. My trinitarian KJV, for example, refers John 1:1, 2 to Prov. 8:30. My trinitarian NASB refers John 1:2, 3 to Prov. 8:30.
Even the trinitarian Today's Dictionary of the Bible, 1982, p. 389, in discussing the Greek word logos (often translated "Word" at John 1:1) tells us:
"Logos - Gr. for the term used by John as a name for Christ. It is he alone who so uses the term in the Prologue to his Gospel [John 1:1-17] and in the Apocalypse [Revelation]." And, "logos has a verb form ... meaning `to reason.' So, denotatively, the term has two Greek meanings, the primary unit of thought, speech and writing - word; and reasoning."
This same article goes on to describe the specialized pagan philosophical/religious meanings that were used in the "Golden Age of Greece" and concludes that it is unlikely that John would have used such paganistic meanings: "It is more likely, however, that John derives his Logos Christology from the personified Wisdom of proverbs 8." (Although this is a trinitarian tactic to avoid crediting Philo's Logos concept as the source of John's Logos concept, it is nevertheless true that Philo himself used the Wisdom of Prov. 8:22-30 as one of the important sources for his development of the popular early first century Jewish Logos concept. - See the LOGOS study.)
And, on p. 654, this same mainstream trinitarian publication says:
"`Wisdom' in [Proverbs 8:22-30] may be regarded not as a mere personification of the attribute of wisdom, but as a divine person, considered by many to clarify what John means by his use of logos (word) in [John] 1:1-17."
And the trinitarian New Bible Dictionary, 1982, which in its preface stresses its dedication to the "convictions for which the Tyndale Fellowship stands - the triunity of God....," states on p. 1256,
"The personification [of `Wisdom'] continues in Pr. 8 and reaches its climax in vv. 22 ff., where Wisdom claims to be the first creation of God and, perhaps, an assistant in the work of creation (8:30; cf. 3:19; the difficult amon, `as one brought up' in [the King James Version], should be translated `master workman,' as in RV, RSV,....)."
And on p. 1221 this same reference work (which Christianity Today describes as "true to the Bible as God's word" and "destined to become a standard that will be turned to often by students and ministers alike") tells us that "the Word" [Jesus] is "personified as `Wisdom'" at Prov. 8:22 !
And staunch trinity-defender of the 19th century, W. G. T. Shedd, admits that "Wisdom" of Prov. 8:22, 23 is certainly the pre-existent Christ! - Dogmatic Theology, Vol. 1, p. 317.

It is therefore extremely obvious that the identification of "Wisdom" at Prov. 8:22-30 with Jesus is not the invention of the Watchtower Society as some anti-Watchtower trinitarians imply!
So, if you accept the view of the majority of those in "traditional" Christendom throughout the Christian era, you will accept the understanding that "Wisdom" at Prov. 8:22-30 refers to the Messiah.
And if you accept that, then it is clear that the Messiah was created (at least there was a time when he was brought into existence by the Father, Jehovah) before the rest of creation. Note the following trinitarian translations of Prov. 8:22 -
1. "The LORD [Jehovah] created me at the beginning of his work" - RSV, and NRSV. (Footnote in NRSV says "Or [created] me as the beginning [of his work].").

2."The LORD made me..." - MLB).

3."The Lord formed me..." - Living Bible.

4. "I was made in the very beginning." - Good News Bible.

5."Yahweh [Jehovah] created me..." - Jerusalem Bible and NJB.

6."The LORD created me..." - New English Bible and REB.

7."Jehovah framed me first" - Byington.

8."The LORD created me..." - The Reader's Digest Bible, 1982.

9."I was the first thing made, long ago in the beginning." - Holy Bible: Easy-to-Read Version, World Bible Translation Center, 1992.

10."The Eternal [Jehovah] formed me first of his creation" - Moffatt.

11."The Lord made me the beginning [arkhe] of his ways for his works" - The Septuagint, Zondervan, 1976.

12."The LORD created me as the first of his creations" - Holy Bible From the Ancient Eastern Text (George M. Lamsa's translation from the Aramaic of the Peshitta), Harper and Row Publ. (Be sure to examine Prov. 8:23-25, 30 in all translations also.)
The Jewish Bibles also translate it similarly:
1."The LORD made me as the beginning of His way, the first of His works of old." - JPS, Margolis, ed., 1917.

2."The LORD created me at the beginning of His course as the first of His works of old." - Tanakh, JPS, 1985.
Why, even that popular trinitarian study Bible, The NIV Study Bible, translates Prov. 8:22 as "the LORD brought me forth as the first of his works" and explains in a footnote for Prov. 8:22:
"brought ... forth. The Hebrew for this verb is also used in Ge 4:1; 14:19, 22 (`Creator')." - Zondervan, 1985.
And the trinitarian The New International Dictionary of New Testament Theology tells us:
"Created prior to all the [other] works of creation (Prov. 8:22-31), [Wisdom] discloses to men the original order inherent in creation." - p. 1029, Vol. 3, Zondervan, 1984.
The trinitarian A Dictionary of the Bible, Hastings (ed.) tells us about Wisdom in Prov. 8:
"Wisdom is spoken of in such a way as to make it impossible to believe that only the Divine attribute of wisdom is meant .... It is something outside of, yet standing alongside of, God, created by Him.... Wisdom is further represented as `playing' like a child before Jehovah in His habitable earth, in all the glow of conscious power and as taking special delight in the sons of men." - p. 281, Supplement, 1988 printing.
It is also very clear from scripture that the rest of creation from Jehovah (who alone is the Father) was accomplished through the hands of his first (and only direct - "only-begotten") creation, who was like a master worker for Jehovah. (Remember the trinitarian sources which refer Proverbs 8:30 to John 1:1-3.)
Notice how these trinitarian Bibles render Prov. 8:30:
30 I was beside him, like a master worker" – NRSV.

30 I was beside Him a master builder" – MLB.

30 I was by his side, a master craftsman - Jerusalem Bible and NJB;

30 I was beside him as his craftsman - NAB (1970 & 1991);

30 I was master-workman at his side. - Byington;

30 Then I was the craftsman at his side. - NIV;

30 Then I was beside Him [as] a master craftsman; And I was daily [His] delight, Rejoicing always before Him - NKJV.

30 Then I was beside Him, as a master workman; And I was daily His delight, Rejoicing always before Him - NASB.

30 I was right beside the Lord, helping him plan and build. I made him happy each day, and I was happy at his side. - CEV.

30 Then became I beside him, a firm and sure worker, then became I filled with delight, day by day, exulting before him on every occasion; - Rotherham.

30 Then I was by his side, as a master workman: and I was his delight from day to day, playing before him at all times; - BBE.

30 "I was beside him as a master craftsman. I made him happy day after day, I rejoiced in front of him all the time," - GodsWord.

30 Then I was by him, [as] a master workman; And I was daily [his] delight, Rejoicing always before him, - ASV.

30 Then I am near Him, a workman, And I am a delight--day by day. Rejoicing before Him at all times, - Young's Literal Translation.

30 even I was a workman at His side; and I was daily His delight, rejoicing always before Him; - MKJV.

30 then I was at His side, like a master workman; and I was His delights day by day, rejoicing before Him at every time; - LITV.

30 I was with him forming all things: and was delighted every day, playing before him at all times; - Douay.

30 I was a skilled craftsman beside Him. I was His delight every day, always rejoicing before Him. - Holman Christian Standard Bible.

30 then I was beside him, like a master workman, and I was daily his delight, rejoicing before him always, - English Standard Version.

30 was beside Him as the leading workman. I was His joy every day. I was always happy when I was near Him. - New Life Bible.

30 I was beside him like a skilled worker. The Lord was happy every day because of me. I made him laugh and be happy all the time. - ETRV.

30 Then I was the craftsman by his side. I was a delight day by day, Always rejoicing before him, - Hebrew Names Version.

30 Then I was by him, [as] a master craftsman; And I was daily [his] delight, Rejoicing always before him, - Updated Bible Version 1.9.

30 I was with him ordring all thinges, deliting dayly and reioysyng alway before hym. - The Bishop's Bible (1568).

30 I was with him, ordringe all thinges, delytinge daylie & reioysynge allwaye before him. - Coverdale (1535).

30 Y was making alle thingis with him. And Y delitide bi alle daies, and pleiede bifore hym in al tyme, - Wycliffe (1395)

30 I was by Him (harmozousa- "arranging all things – f.n.) – The Septuagint, Zondervan, 1970.

…………………….

([Prov.]8:30; cf. 3:19; the difficult amon, `as one brought up' in [the King James Version], should be translated `master workman,' as in RV, RSV,....)." - p. 1256, New Bible Dictionary, 1982.
……………………..
"525 [Amon] m. - workman, architect, ... Prov. 8:30, used of the hypostatic wisdom of God, the maker of the world." - p. 58, Gesenius' Hebrew-Chaldee Lexicon to the Old Testament, Baker Book House, 1979.
…………………….
"525 amon (54c); from 539; an artificer, architect, master workman:--artisans (1), master workman (1)." - (#) is number of times this NASB word was translated from the original language. - Hebrew-Aramaic & Greek Dictionary: http://www.studybibleforum.com/htm_php.php3?do=show_marg_and_gh&b=20&c=8&v=30

(also see New American Standard Exhaustive Concordance of the Bible, - p. 1490, #525.

..........................................................

"I. [Amon]: artisan Je 52:15; Prov. 8:30; ['all undisputed instances have been cited']" - p. 19, A Concise Hebrew And Aramaic Lexicon of the Old Testament, Eerdmans, 1988.

It may be that figures of speech and personification sometimes appear to be carried too far for our tastes today. But if this scripture only shows a quality personified, but not actually a person (as some anti-Watchtower publications claim), how can we explain that "Wisdom" (at Prov. 8:22-30) came into existence before the rest of creation?

The scriptures show that Jehovah (and only Jehovah) has always existed (Ps. 90:2). Since he is from eternity and has obviously always been wise, then Jehovah's own personal wisdom has always existed; it never was created or produced. And since wisdom cannot exist apart from a personality who is capable of using it, and, since the "Wisdom" of Prov. 8:22-30 came into existence before the rest of creation, it cannot represent the wisdom of any other creature (whether angels or men) but a "firstborn Son"! 

Therefore, this "Wisdom" (at Prov. 8:22-30) must picture a person who was created "at the beginning of His [Jehovah's] work." The rest of the angelic "Sons of God" were created later (but still before "the beginning" of the creation of the world - Job 38:4-7) through the efforts of this Firstborn Son, "Wisdom," the "Master Worker" who came to be at Jehovah's side.

Daniel Ch.7 the Tanakh

Daniel Chapter 7 דָּנִיֵּאל

א  בִּשְׁנַת חֲדָה, לְבֵלְאשַׁצַּר מֶלֶךְ בָּבֶל, דָּנִיֵּאל חֵלֶם חֲזָה, וְחֶזְוֵי רֵאשֵׁהּ עַל-מִשְׁכְּבֵהּ; בֵּאדַיִן חֶלְמָא כְתַב, רֵאשׁ מִלִּין אֲמַר.	1 In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed; then he wrote the dream and told the sum of the matters.
ב  עָנֵה דָנִיֵּאל וְאָמַר, חָזֵה הֲוֵית בְּחֶזְוִי עִם-לֵילְיָא; וַאֲרוּ, אַרְבַּע רוּחֵי שְׁמַיָּא, מְגִיחָן, לְיַמָּא רַבָּא.	2 Daniel spoke and said: I saw in my vision by night, and, behold, the four winds of the heaven broke forth upon the great sea.
ג  וְאַרְבַּע חֵיוָן רַבְרְבָן, סָלְקָן מִן-יַמָּא, שָׁנְיָן, דָּא מִן-דָּא.	3 And four great beasts came up from the sea, diverse one from another.
ד  קַדְמָיְתָא כְאַרְיֵה, וְגַפִּין דִּי-נְשַׁר לַהּ; חָזֵה הֲוֵית עַד דִּי-מְּרִיטוּ גפיה (גַפַּהּ) וּנְטִילַת מִן-אַרְעָא, וְעַל-רַגְלַיִן כֶּאֱנָשׁ הֳקִימַת, וּלְבַב אֱנָשׁ, יְהִיב לַהּ.	4 The first was like a lion, and had eagle's wings; I beheld till the wings thereof were plucked off, and it was lifted up from the earth, and made stand upon two feet as a man, and a man's heart was given to it.
ה  וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב, וְלִשְׂטַר-חַד הֳקִמַת, וּתְלָת עִלְעִין בְּפֻמַּהּ, בֵּין שניה (שִׁנַּהּ); וְכֵן אָמְרִין לַהּ, קוּמִי אֲכֻלִי בְּשַׂר שַׂגִּיא.	5 And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: 'Arise, devour much flesh.'
ו  בָּאתַר דְּנָה חָזֵה הֲוֵית, וַאֲרוּ אָחֳרִי כִּנְמַר, וְלַהּ גַּפִּין אַרְבַּע דִּי-עוֹף, עַל-גביה (גַּבַּהּ); וְאַרְבְּעָה רֵאשִׁין לְחֵיוְתָא, וְשָׁלְטָן יְהִיב לַהּ.	6 After this I beheld, and lo another, like a leopard, which had upon the sides of it four wings of a fowl; the beast had also four heads; and dominion was given to it.
ז  בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא, וַאֲרוּ חֵיוָה רביעיה (רְבִיעָאָה) דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָה וְשִׁנַּיִן דִּי-פַרְזֶל לַהּ רַבְרְבָן, אָכְלָה וּמַדֱּקָה, וּשְׁאָרָא ברגליה (בְּרַגְלַהּ) רָפְסָה; וְהִיא מְשַׁנְּיָה, מִן-כָּל-חֵיוָתָא דִּי קדמיה (קָדָמַהּ), וְקַרְנַיִן עֲשַׂר, לַהּ.	7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns.
ח  מִשְׂתַּכַּל הֲוֵית בְּקַרְנַיָּא, וַאֲלוּ קֶרֶן אָחֳרִי זְעֵירָה סִלְקָת ביניהון (בֵּינֵיהֵן), וּתְלָת מִן-קַרְנַיָּא קַדְמָיָתָא, אתעקרו (אֶתְעֲקַרָה) מִן-קדמיה (קֳדָמַהּ); וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא, בְּקַרְנָא-דָא, וּפֻם, מְמַלִּל רַבְרְבָן.	8 I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.
ט  חָזֵה הֲוֵית, עַד דִּי כָרְסָוָן רְמִיו, וְעַתִּיק יוֹמִין, יְתִב; לְבוּשֵׁהּ כִּתְלַג חִוָּר, וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא, כָּרְסְיֵהּ שְׁבִבִין דִּי-נוּר, גַּלְגִּלּוֹהִי נוּר דָּלִק.	9 I beheld till thrones were placed, and one that was ancient of days did sit: his raiment was as white snow, and the hair of his head like pure wool; his throne was fiery flames, and the wheels thereof burning fire.
י  נְהַר דִּי-נוּר, נָגֵד וְנָפֵק מִן-קֳדָמוֹהִי, אֶלֶף אלפים (אַלְפִין) יְשַׁמְּשׁוּנֵּהּ, וְרִבּוֹ רבון (רִבְבָן) קָדָמוֹהִי יְקוּמוּן; דִּינָא יְתִב, וְסִפְרִין פְּתִיחוּ.	10 A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; the judgment was set, and the books were opened.
יא  חָזֵה הֲוֵית--בֵּאדַיִן מִן-קָל מִלַּיָּא רַבְרְבָתָא, דִּי קַרְנָא מְמַלֱּלָה; חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא, וְהוּבַד גִּשְׁמַהּ, וִיהִיבַת, לִיקֵדַת אֶשָּׁא.	11 I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire.
יב  וּשְׁאָר, חֵיוָתָא, הֶעְדִּיו, שָׁלְטָנְהוֹן; וְאַרְכָה בְחַיִּין יְהִיבַת לְהוֹן, עַד-זְמַן וְעִדָּן.	12 And as for the rest of the beasts, their dominion was taken away; yet their lives were prolonged for a season and a time.
יג  חָזֵה הֲוֵית, בְּחֶזְוֵי לֵילְיָא, וַאֲרוּ עִם-עֲנָנֵי שְׁמַיָּא, כְּבַר אֱנָשׁ אָתֵה הֲוָא; וְעַד-עַתִּיק יוֹמַיָּא מְטָה, וּקְדָמוֹהִי הַקְרְבוּהִי.	13 I saw in the night visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the Ancient of days, and he was brought near before Him.
יד  וְלֵהּ יְהִב שָׁלְטָן, וִיקָר וּמַלְכוּ, וְכֹל עַמְמַיָּא אֻמַּיָּא וְלִשָּׁנַיָּא, לֵהּ יִפְלְחוּן; שָׁלְטָנֵהּ שָׁלְטָן עָלַם, דִּי-לָא יֶעְדֵּה, וּמַלְכוּתֵהּ, דִּי-לָא תִתְחַבַּל.  {פ}	14 And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. {P}
טו  אֶתְכְּרִיַּת רוּחִי אֲנָה דָנִיֵּאל, בְּגוֹ נִדְנֶה; וְחֶזְוֵי רֵאשִׁי, יְבַהֲלֻנַּנִי.	15 As for me Daniel, my spirit was pained in the midst of my body, and the visions of my head affrighted me.
טז  קִרְבֵת, עַל-חַד מִן-קָאֲמַיָּא, וְיַצִּיבָא אֶבְעֵא-מִנֵּהּ, עַל-כָּל-דְּנָה; וַאֲמַר-לִי, וּפְשַׁר מִלַּיָּא יְהוֹדְעִנַּנִי.	16 I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:
יז  אִלֵּין חֵיוָתָא רַבְרְבָתָא, דִּי אִנִּין אַרְבַּע--אַרְבְּעָה מַלְכִין, יְקוּמוּן מִן-אַרְעָא.	17 'These great beasts, which are four, are four kings, that shall arise out of the earth.
יח  וִיקַבְּלוּן, מַלְכוּתָא, קַדִּישֵׁי, עֶלְיוֹנִין; וְיַחְסְנוּן מַלְכוּתָא עַד-עָלְמָא, וְעַד עָלַם עָלְמַיָּא.	18 But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.'
יט  אֱדַיִן, צְבִית לְיַצָּבָא עַל-חֵיוְתָא רְבִיעָיְתָא, דִּי-הֲוָת שָׁנְיָה, מִן-כלהון (כָּלְּהֵן):  דְּחִילָה יַתִּירָה, שניה (שִׁנַּהּ) דִּי-פַרְזֶל וטפריה (וְטִפְרַהּ) דִּי-נְחָשׁ, אָכְלָה מַדְּקָה, וּשְׁאָרָא ברגליה (בְּרַגְלַהּ) רָפְסָה.	19 Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet;
כ  וְעַל-קַרְנַיָּא עֲשַׂר, דִּי בְרֵאשַׁהּ, וְאָחֳרִי דִּי סִלְקַת, ונפלו (וּנְפַלָה) מִן-קדמיה (קֳדָמַהּ) תְּלָת; וְקַרְנָא דִכֵּן וְעַיְנִין לַהּ, וּפֻם מְמַלִּל רַבְרְבָן, וְחֶזְוַהּ, רַב מִן-חַבְרָתַהּ.	20 and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows.
כא  חָזֵה הֲוֵית--וְקַרְנָא דִכֵּן, עָבְדָא קְרָב עִם-קַדִּישִׁין; וְיָכְלָה, לְהֹן.	21 I beheld, and the same horn made war with the saints, and prevailed against them;
כב  עַד דִּי-אֲתָה, עַתִּיק יוֹמַיָּא, וְדִינָא יְהִב, לְקַדִּישֵׁי עֶלְיוֹנִין; וְזִמְנָא מְטָה, וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין.	22 until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.
כג  כֵּן, אֲמַר, חֵיוְתָא רְבִיעָיְתָא, מַלְכוּ רביעיה (רְבִיעָאָה) תֶּהֱוֵא בְאַרְעָא דִּי תִשְׁנֵא מִן-כָּל-מַלְכְוָתָא; וְתֵאכֻל, כָּל-אַרְעָא, וּתְדוּשִׁנַּהּ, וְתַדְּקִנַּהּ.	23 Thus he said: 'The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.
כד  וְקַרְנַיָּא עֲשַׂר--מִנַּהּ מַלְכוּתָא, עַשְׂרָה מַלְכִין יְקֻמוּן; וְאָחֳרָן יְקוּם אַחֲרֵיהֹן, וְהוּא יִשְׁנֵא מִן-קַדְמָיֵא, וּתְלָתָה מַלְכִין, יְהַשְׁפִּל.	24 And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings.
כה  וּמִלִּין, לְצַד עליא (עִלָּאָה) יְמַלִּל, וּלְקַדִּישֵׁי עֶלְיוֹנִין, יְבַלֵּא; וְיִסְבַּר, לְהַשְׁנָיָה זִמְנִין וְדָת, וְיִתְיַהֲבוּן בִּידֵהּ, עַד-עִדָּן וְעִדָּנִין וּפְלַג עִדָּן.	25 And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.
כו  וְדִינָא, יִתִּב; וְשָׁלְטָנֵהּ יְהַעְדּוֹן, לְהַשְׁמָדָה וּלְהוֹבָדָה עַד-סוֹפָא.	26 But the judgment shall sit, and his dominions shall be taken away, to be consumed and to be destroy unto the end.
כז  וּמַלְכוּתָא וְשָׁלְטָנָא וּרְבוּתָא, דִּי מַלְכְוָת תְּחוֹת כָּל-שְׁמַיָּא, יְהִיבַת, לְעַם קַדִּישֵׁי עֶלְיוֹנִין; מַלְכוּתֵהּ, מַלְכוּת עָלַם, וְכֹל שָׁלְטָנַיָּא, לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן.	27 And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.'
כח  עַד-כָּה, סוֹפָא דִי-מִלְּתָא; אֲנָה דָנִיֵּאל שַׂגִּיא רַעְיוֹנַי יְבַהֲלֻנַּנִי, וְזִיוַי יִשְׁתַּנּוֹן עֲלַי, וּמִלְּתָא, בְּלִבִּי נִטְרֵת.  {פ}	28 Here is the end of the matter. As for me Daniel, my thoughts much affrighted me, and my countenance was changed in me; but I kept the matter in my heart. {P}

Psalms 45 the Tanakh

salms Chapter 45 תְּהִלִּים

א  לַמְנַצֵּחַ עַל-שֹׁשַׁנִּים, לִבְנֵי-קֹרַח;    מַשְׂכִּיל, שִׁיר יְדִידֹת.	1 For the Leader; upon Shoshannim; [a Psalm] of the sons of Korah. Maschil. A Song of loves.
ב  רָחַשׁ לִבִּי, דָּבָר טוֹב--    אֹמֵר אָנִי, מַעֲשַׂי לְמֶלֶךְ; לְשׁוֹנִי,    עֵט סוֹפֵר מָהִיר.	2 My heart overfloweth with a goodly matter; I say: 'My work is concerning a king'; {N} my tongue is the pen of a ready writer.
ג  יָפְיָפִיתָ, מִבְּנֵי אָדָם--    הוּצַק חֵן, בְּשִׂפְתוֹתֶיךָ; עַל-כֵּן בֵּרַכְךָ אֱלֹהִים    לְעוֹלָם.	3 Thou art fairer than the children of men; grace is poured upon thy lips; {N} therefore God hath blessed thee for ever.
ד  חֲגוֹר-חַרְבְּךָ עַל-יָרֵךְ גִּבּוֹר--    הוֹדְךָ, וַהֲדָרֶךָ.	4 Gird thy sword upon thy thigh, O mighty one, thy glory and thy majesty.
ה  וַהֲדָרְךָ, צְלַח רְכַב--    עַל-דְּבַר-אֱמֶת, וְעַנְוָה-צֶדֶק; וְתוֹרְךָ נוֹרָאוֹת    יְמִינֶךָ.	5 And in thy majesty prosper, ride on, in behalf of truth and meekness and righteousness; {N} and let thy right hand teach thee tremendous things.
ו  חִצֶּיךָ, שְׁנוּנִים:    עַמִּים, תַּחְתֶּיךָ יִפְּלוּ; בְּלֵב, אוֹיְבֵי הַמֶּלֶךְ.	6 Thine arrows are sharp--the peoples fall under thee--[they sink] into the heart of the king's enemies.
ז  כִּסְאֲךָ אֱלֹהִים, עוֹלָם וָעֶד;    שֵׁבֶט מִישֹׁר, שֵׁבֶט מַלְכוּתֶךָ.	7 Thy throne given of God is for ever and ever; a sceptre of equity is the sceptre of thy kingdom.
ח  אָהַבְתָּ צֶּדֶק,    וַתִּשְׂנָא-רֶשַׁע: עַל-כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ, שֶׁמֶן שָׂשׂוֹן--    מֵחֲבֵרֶךָ.	8 Thou hast loved righteousness, and hated wickedness; {N} therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
ט  מֹר-וַאֲהָלוֹת קְצִיעוֹת, כָּל-בִּגְדֹתֶיךָ;    מִן-הֵיכְלֵי שֵׁן, מִנִּי שִׂמְּחוּךָ.	9 Myrrh, and aloes, and cassia are all thy garments; out of ivory palaces stringed instruments have made thee glad.
י  בְּנוֹת מְלָכִים, בְּיִקְּרוֹתֶיךָ;    נִצְּבָה שֵׁגַל לִימִינְךָ, בְּכֶתֶם אוֹפִיר.	10 Kings' daughters are among thy favourites; at thy right hand doth stand the queen in gold of Ophir.
יא  שִׁמְעִי-בַת וּרְאִי, וְהַטִּי אָזְנֵךְ;    וְשִׁכְחִי עַמֵּךְ, וּבֵית אָבִיךְ.	11 'Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;
יב  וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ:    כִּי-הוּא אֲדֹנַיִךְ, וְהִשְׁתַּחֲוִי-לוֹ.	12 So shall the king desire thy beauty; for he is thy lord; and do homage unto him.
יג  וּבַת-צֹר:    בְּמִנְחָה, פָּנַיִךְ יְחַלּוּ--עֲשִׁירֵי עָם.	13 And, O daughter of Tyre, the richest of the people shall entreat thy favour with a gift.'
יד  כָּל-כְּבוּדָּה בַת-מֶלֶךְ פְּנִימָה;    מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ.	14 All glorious is the king's daughter within the palace; her raiment is of chequer work inwrought with gold.
טו  לִרְקָמוֹת, תּוּבַל לַמֶּלֶךְ:    בְּתוּלוֹת אַחֲרֶיהָ, רֵעוֹתֶיהָ--מוּבָאוֹת לָךְ.	15 She shall be led unto the king on richly woven stuff; the virgins her companions in her train being brought unto thee.
טז  תּוּבַלְנָה, בִּשְׂמָחֹת וָגִיל;    תְּבֹאֶינָה, בְּהֵיכַל מֶלֶךְ.	16 They shall be led with gladness and rejoicing; they shall enter into the king's palace.
יז  תַּחַת אֲבֹתֶיךָ, יִהְיוּ בָנֶיךָ;    תְּשִׁיתֵמוֹ לְשָׂרִים, בְּכָל-הָאָרֶץ.	17 Instead of thy fathers shall be thy sons, whom thou shalt make princes in all the land.
יח  אַזְכִּירָה שִׁמְךָ, בְּכָל-דֹּר וָדֹר;    עַל-כֵּן עַמִּים יְהוֹדוּךָ, לְעֹלָם וָעֶד.	18 I will make thy name to be remembered in all generations; therefore shall the peoples praise thee for ever and ever. {P}