- 12 εὐφράνθην δὲ ἐπὶ πᾶσιν, ὅτι αὐτῶν ἡγεῖται σοφία,
ἠγνόουν δὲ αὐτὴν γενέτιν εἶναι τούτων.
I rejoiced in them all, because wisdom goes before them
but I did not know that she was their originator
13 ἀδόλως τε ἔμαθον
ἀφθόνως τε μεταδίδωμι,
τὸν πλοῦτον αὐτῆς οὐκ ἀποκρύπτομαι·
I learned without guile
and I communicate without grudging
I do not hide her wealth
14 ἀνεκλιπὴς γὰρ θησαυρός ἐστιν ἀνθρώποις,
ὃν οἱ χρησάμενοι πρὸς Θεὸν ἐστείλαντο φιλίαν
διὰ τὰς ἐκ παιδείας δωρεὰς συσταθέντες.
for it is an unfailing treasure for human beings
those who use it obtain friendship with God,
commended for the gifts that come from learning.
First, the word γένετις doesn't translate very well. It means "begetter" or "progenitor" in the feminine, possibly the "originator" of a family. It closely resembles the word γένεσις - origin or source, or beginning.
The verb ἡγέομαι (edited) means "lead" but, I think in this context refers to bringing something with oneself, or possibly preceding. Wisdom precedes, that is, goes before, all these good things, (see KJV for this) and it turns out that she is also their originator. From these lines ideas later arose that Wisdom was the divine mother, and for some the "consort of God." For others she was the manifestation of God.
It is particularly interesting to note that it is a male author, so it appears, who develops the notion of wisdom as the female progenitor, the imagery of a divine and powerful feminine ideal. She is spoken of in chapter 8 as a bride and counselor, "a comfort in cares and sorrow."
Women in Christianity have a masculine God, and historically for many nuns, a heavenly bridegroom. But men have a God in their own image, a masculine God for their masculine self. When Jesus spoke of the Holy Spirit, if he spoke in Aramaic, he spoke of a feminine entity. The comforter he referred to was a divine feminine entity, and surely a much needed comfort in care and sorrow.
I believe that on the one hand, Jesus is wisdom, the manifestation of God. But, on the other hand, the Spirit is wisdom, the companion (spouse) of God. In writing this, I am not talking about theological truths, but about literary allusions. I am referring to linguistic cues which get picked up in later writings.
Here is a related article by R. R. Ruether. I haven't had a chance to read it yet.
Liddel Scott Lexicon