"... This “prayer of Solomon” exhibits careful literary structuring with both inclusions (wisdom / humankind, 9:2) and chiastic patterns. In verses 1–2 the assimilation of God’s word and wisdom is very similar to that in Sirach 24:3. It enables the author to identify the Word with which God creates in Genesis 1 (see also Psalm 33:6) with Wisdom in its cosmic role as we see it, for example, in Psalm 104:24 and Proverbs 3:19; 8:22–31. 9:2 seems to be based on Genesis 1:26–28 and Psalm 8:5–6, but again the closest parallel is with Ben Sirach (17:1–4). The epithet paredros (that sits by your throne), used of Wisdom in 9:4, is a striking example of personification since it is used in nonbiblical Greek for subordinate deities. This passage has been used by some scholars to argue that belief in a female consort of Yahweh (well attested in the preexilic period - see Olyan 1988) has influenced the development of the concept of Wisdom. For others this word reflects language used of Isis in Egyptian religion ... The idea that the Jerusalem temple is the copy of a heavenly archetype is deeply rooted in Old Testament and Jewish tradition (see Exodus 25:9, 40; 26:30; Psalm 11:4) ... this attitude to temples can be traced far back in ancient Near Eastern thought. There seems to be a delicate balance in 9:9 between the cosmic approach to wisdom and more traditional law-oriented Judaism ..."