While some translations render Proverbs 8:22 as “first of His works” or “created me,” this interpretation is not the only valid one, nor is it the most consistent with the overall theological context of Wisdom literature. The Hebrew word qanah (קָנָה) is commonly translated as “acquired” or “possessed,” indicating that Wisdom is not a created entity but rather an eternal attribute or aspect of God. In the ancient Near Eastern context, wisdom is often portrayed as preexisting with the deity, and the use of qanah aligns with the idea of God “possessing” Wisdom from eternity rather than creating it as a separate being. This interpretation is consistent with the theological portrayal of Wisdom as an integral, coexisting aspect of God, without implying that it was created as a distinct entity.
Regarding the term nasak, you claim it only means “anointed” rather than “founded.” However, Hebrew words often carry a range of meanings, and nasak can indeed mean “to establish” or “to set in place” in various contexts. While nasak is used in Psalm 2:6 to mean “anointed,” it is not limited to that sense. Other lexicons and commentators, like Delitzsch, have noted that nasak in Proverbs 8:23 can carry the meaning of “appointing” or “establishing” Wisdom in its preeminent role.
Furthermore, the LXX translation uses ἐθεμελίωσε (ethemeleiose), which means “he established.” This demonstrates that ancient translators, who were closer to the original context, understood nasak in this passage to mean “established” rather than simply “anointed.”
You suggest that phrases like “from everlasting” (πρὸ τοῦ αἰῶνος) do not necessarily imply eternity. While it's true that some terms used for “eternity” can denote long durations without being infinite, the context here suggests that Wisdom’s origin is from an indefinite, eternal past. Proverbs 8:23 emphasizes “from the beginning, before the world,” language that in biblical literature typically refers to an existence beyond created time. This is consistent with Christian theology on the eternal nature of the Logos, who was “in the beginning with God” (John 1:1).
The argument that “ktizo” (create) cannot be understood in a straightforward Arian sense is based on the distinction between the Logos’ eternal generation from the Father and the temporal act of creation. While “ktizo” often means “to create,” it can also imply “to establish” or “to appoint” in certain contexts, depending on what is being described. Origen, for instance, did not interpret “ktizo” in Proverbs 8:22 as a literal creation out of nothing but saw it as an expression of the Son’s relational distinction from the Father while still affirming His divinity.
Origen and other early theologians maintained that the Son is eternally begotten, not made, thus avoiding the Arian interpretation that the Son is a mere creature. The term “firstborn” (prototokos) used in Colossians 1:15 aligns with this understanding of preeminence rather than suggesting the Son is part of creation.
You claim that there is no instance where “firstborn” followed by a genitive construction omits the subject from the category, such as “firstborn of the dead” implying Jesus was part of the dead. However, “firstborn of all creation” (Colossians 1:15) should be understood in terms of authority and rank rather than inclusion within the category of created beings. In biblical usage, “firstborn” often signifies preeminence and privilege, not literal sequence or category inclusion.
In Colossians 1:15-17, Paul clarifies that “all things were created through Him and for Him,” making it clear that the Son is not part of creation but rather its Creator and Sustainer. This is consistent with the understanding of “firstborn” as a title of preeminence rather than indicating that the Son is a created being.
You argue that the LXX holds a higher authority than the versions of Aquila, Symmachus, and Theodotion, as the New Testament authors frequently quoted the LXX. However, the authority of the LXX does not necessarily exclude the insights from other ancient translations. Early Christian interpreters were aware of both the LXX and alternative renderings, which can offer valuable perspectives. While the LXX was widely used, the early church also engaged with the Hebrew text and other Greek versions.
The early Church Fathers interpreted the LXX’s rendering of Proverbs 8:22 in light of their theological convictions about the Son’s relationship with the Father. They did not uniformly interpret it as evidence that Christ was created but rather saw it as a metaphorical or poetic expression of His role in relation to God’s creation. This diversity of interpretation among ancient sources shows that the term “created” in Proverbs 8:22 does not straightforwardly support Arian or JW views.
While early Church Fathers like Justin Martyr and Irenaeus applied Proverbs 8:22 to Christ, they understood it within the framework of Christian theology, which affirms the Son’s divinity. They did not view this passage as contradicting the eternal generation of the Son. Later theologians, especially in response to Arianism, clarified that “begotten” does not mean “created” and that the Son is eternally generated, not made.
For instance, Athanasius argued that “begotten” refers to the Son’s unique, uncreated relationship with the Father. The council of Nicaea confirmed this by affirming that the Son is “begotten, not made, consubstantial with the Father.” Thus, any early references to Christ as “created” or “begotten” were reinterpreted within the orthodox framework to affirm His full divinity and co-eternity with the Father.
In summary, Proverbs 8:22 does not necessitate a created status for Christ. The language of “beginning” and “firstborn” can denote preeminence, authority, and an eternal relational role rather than implying a literal creation. Both the linguistic and theological contexts support an interpretation in which Wisdom, personified as Christ, shares in the divine essence and stands as the eternal, uncreated Logos, fully God yet distinct in relationship to the Father.
The New Testament’s affirmation of Christ’s eternal existence (John 1:1) and role as Creator (Colossians 1:16-17) makes it clear that He cannot be part of creation. Therefore, reading Proverbs 8:22 and Revelation 3:14 as implying Christ’s created status is inconsistent with the broader biblical witness to His divinity.