In conjunctive accordance with where my mental state was left off from internalizing the harrowing bits of prophetic information assessed in last week’s study, I began fitting to translate a more melancholy book of the Old Testament: the Scroll of Ecclesiastes. I would like to emphatically reiterate that I am not spending all these hours compiling this study series on Substack because I inherently incline of my own accord to maintain continuity out of self-gratifying joy. Rather, it is fundamentally because my moral responsibility is to bear the remembrance of my God and His eternal unchanging Word, and therefore by implication am behooved to declare and preach thusly. In light of what little-to-zero net joy scantly remains on this planet between one empirically inflected atrocity from another from yet another et al., to suppose that any true prophet of God continues their ministerial office in gratifying euphoria of self would be tantamount to robustly fantastic delusion.
For the Lord and Savior Jesus Christ declared in the Sermon on the Mount:1
Happy [are] the mourning—because they shall be comforted.
To eat (a.k.a. internalize in one’s heart2) the scroll of truth given by God necessitates experiencing the sorrowful pain of an embittered stomach after tasting the sweetness of honey in the mouth, as I explained before in a Rev. 10 study. This is because the actual objective truth is inextricably painful—very brutally and excruciatingly so—to take in, because knowing with increased precision what will come to exist in the future means by implication the realization that one is incapable of doing anything to prevent the future calamity from arriving, and that the tribulation must be physically endured through with no magic escape teleport rescue button to press.
Knowing the future is not a pleasant experience, because once you zoom “back out” of that lens and behold the present era—having attained an understanding of future events you hitherto were unaware of—there is the inescapable realization that in the current circumstances of not-yet-totalized perdition, where a generously probationary time and space remains still for humanity to repent, there is absolutely nothing you can do to bring the majority of human beings to penitence toward breaking free from the chains of sin binding them to the principalities and powers of this world, and that you must endure through and watch as your family, friends, neighbors, peers, acquaintances et al. reject the gracious truth you accepted as time runs out day by day, as what draws nearer and nearer is the eventual moment of irreversible sealing separation between those who don’t fear Jehovah and those who do.
Welcome—verily!—to the beginning of (a very depressing) wisdom.
I (E.G.) would like to point out that in harmony with the proper common-sense demarcation of Ecclesiastes into sectional units, the mainstream chapter division between chapters “1” and “2” is absurd, flying in the face of what is so obvious and correctly signified by the petuchah marking in the Masoretic Text. What I mark here as the complete first chapter of Ecclesiastes is what in the mainstream Langton-Estienne set-in-stone division methodology as vv. “1:1-11,” and my deduced conclusions (at least for the very meanwhile, as of typing—if I’m off, I am willing to accept correction as necessary) of the proper verse division are also different from how they are commonly demarcated and referenced.
דִּבְרֵי קֹהֶלֶת בֶּן־דָּוִד מֶלֶךְ בִּירוּשָׁלִָם הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת (Div'rëy qohelet Ben-Däwid melekh' Biyrûshäläim hávël háväliym ämar qohelet)
דִּבְרֵי (Div’rëy: 1697): words [noun: masculine plural]
[of] {implied preposition}
[a] {implied indefinite article}קֹהֶלֶת (qoholet: 6953): convocator [noun: masculine singular]
בֶּן (Ben: 1121): son [noun: masculine singular]
[of] {implied preposition}דָּוִד (Däwid: 1732): David [name]
מֶלֶךְ (melekh’: 4428): regent [noun: masculine singular]
בִּ (Bi: 9004): in [prefixed preposition]
ירוּשָׁלִָם (yrûshäläim: 3389): Jerusalem [name]
הֲבֵל (hávël: 1892): effluvium [noun: masculine singular]
[of] {implied preposition}הֲבָלִים (háväliym: 1892): effluviums [noun: masculine plural]
אָמַר (ämar: 559, z8804): said he [verb: Qal, perfect, 3rd-person masculine singular]
[a] {implied indefinite article}קֹהֶלֶת (qoholet: 6953): convocator [noun: masculine singular]
Words [of] [a] convocator, son [of] David, regent in Jerusalem: ‘Effluvium [of] effluviums!’ said he [a] convocator.
This first sentence in its fullness is unfortunately—right off the bat—split improperly in the mainstream verse division so as to mark the substantive continuation in the second half as the beginning of the second verse. Additionally, as hopefully evident in this rendition, some common premised assumptions are dashed here.
קֹהֶלֶת (qoholet) is usually treated as a definite proper title i.e. “the Preacher” or “the Teacher,” even though there is no definite article in the original text, nor is the noun here a proper one, as comprehensive parsing details list the noun type here as “common” rather than proper. Additionally, translating it as “preacher” or “teacher” is imprecise—this masculine noun in question is a nominalization of the verb קָהַל (qāhal), which means—per Strong’s Definitions—“convoke.” By implication, to assemble, gather, convoke is toward the end implication of an assembly, gathering, convocation, to preach and teach, but the latter is the effected implication, not the direct meaning of the word itself. קֹהֶלֶת (qoholet) therefore is translated accordingly as “convocator,” treated in its most plain sense as a common noun (therefore lowercase) and without a supplied definite article where the text doesn’t know of one.
And also, of course, I render הֲבֵל (hávël) as “effluvium” instead of the common translation “vanity.” This is because in the Biblical Hebrew it properly means, literally and plainly, an exhalation, a vapor of breath that exits the mouth. By implication, it symbolically means something that is vain and pointless—as to exactly why this is so, I must admit that I at the present moment don’t know how to satisfactorily explain this thoroughly, just that this is evidently the in-depth nuance at hand.
On a lesser important note, I render מֶלֶךְ (melekh’) as “regent” instead of “king”—this is to harmonize a proper English translation wherein its root verb is translated as “reign,” the feminine nominalization as “regentess” (instead of “queen”) the word for “kingdom” as “regency,” etc.
הֲבֵל הֲבָלִים הַכֹּל הָבֶל (hávël háväliym haKol hävel)
הֲבֵל (hávël: 1892): effluvium [noun: masculine singular]
[of] {implied preposition}הֲבָלִים (háväliym: 1892): effluviums [noun: masculine plural]
הַ (ha: 9005): the [prefixed definite article]
כֹּל (Kol: 3605): totality [noun: masculine singular]
[is] {implied verb}הָבֶל (hävel: 1892): effluvium [noun: masculine singular]
‘Effluvium [of] effluviums; the totality [is] effluvium!
So there you go! Right off the bat, the author of the scroll conveys who he is and what his opening message is: Solomon, a son of David who reigned in Jerusalem as someone who convoked, declares that everything is (metaphorically) exhaled/breathed-out vapor, a.k.a. by implication a vanity.
Not exactly an opening for a (vainly) puffed-up motivational speech, it appears; just unfiltered brutal honesty from the sword of double-edged truth.
מַה־יִּתְרוֹן לָאָדָם בְּכָל־עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשָּׁמֶשׁ (mah-Yit'rôn läädäm B'khäl-ámälô sheYaámol Tachat haSHämesh)
מַה (mah: 4100): what [interrogative pronoun]
יִּתְרוֹן (Yit’rôn: 3504): overleftage [noun: masculine singular]
[is] {implied verb}לָ (lä: 9009): toward [prefixed preposition]
[a] {implied indefinite article}אָדָם (ädäm: 120): red-creature [noun: masculine singular]
בְּ (B’: 9004): in [prefixed preposition]
[the] {implied definite article}כָל (khäl: 3605): totality [noun: masculine singular]
[of] {implied preposition}
[the] {implied definite article}עֲמָל (ámäl: 5999): toil [noun: masculine singular]
[of] {implied preposition}וֹ (ô): his [pronominal suffix: 3rd-person masculine singular]
שֶׁ (she: 9006): which [prefixed relative pronoun]
יַּעֲמֹל (Yaámol: 5998, z8798): toilifies he [verb: Qal, imperfect, 3rd-person masculine singular]
תַּחַת (Tachat: 8478): beneath [preposition]
הַ (ha: 9005): the [prefixed definite article]
שָּׁמֶשׁ (SHämesh: 8121): sun [noun: masculine singular]
What overleftage [is] toward [a] red-creature in [the] totality [of] [the] toil [of] his which toilifies he beneath the sun?
The word יִּתְרוֹן (Yit’rôn), commonly translated along the lines of “gain, “profit,” or “advantage,” is not per se outright wrong, just that again it flattens the layered richness of the original Semitic-Hebraic meaning into translating the word as what the end contextual implication is rather than rendering the word as it directly and most plainly means in of itself. As listed in the concordance resources, it is the nominalization from the root verb יָתַר (yāṯar), which means more or less “to leave over.” Hence, the corresponding noun, indicating a thing which is left over from the process of leaving over, could be rendered along the lines of “overleftage,” by ostensible end implication meaning a “profit” because it is what produced reward is left over for one to keep for themselves after the costs negate everything else.
And, of course, אָדָם (ädäm) as a common noun is properly translated as “red-creature” rather than man, as I explained in the study from two weeks prior.
דּוֹר הֹלֵךְ וְדוֹר בָּא וְהָאָרֶץ לְעוֹלָם עֹמָדֶת (Dôr holëkh' w'dôr Bä w'hääretz l'ôläm omädet)
[a] {implied indefinite article}
דּוֹר (Dôr: 1755): gyration [noun: masculine singular]
הֹלֵךְ (holëkh’: 1980, z8802): is walking [verb: Qal, participle active]
וְ (w’: 9007): and [prefixed conjunction]
[a] {implied indefinite article}דוֹר (dôr: 1755): gyration [noun: masculine singular]
בָּא (Bä: 935, z8802): is incoming [verb: Qal, participle active]
וְ (w’: 9007): and [prefixed conjunction]
הָ (hä: 9005): the [prefixed definite article]
אָרֶץ (äretz: 776): land [noun: feminine singular]
לְ (l’: 9009): toward [prefixed preposition]
עוֹלָם (ôläm: 5769): everlasting [noun: masculine singular]
עֹמָדֶת (omädet: 5975, z8802): is standing [verb: Qal, participle active]
[A] gyration is walking, and [a] gyration is incoming, and the land toward everlasting is standing.
The word דּוֹר (Dôr), rendered in such contexts usually as “generation,” in its most plain sense literally means a circuit of something that encircles/cycles, because it is the nominalization of דּוּר (dûr), which means (as Gesenius puts it) “to go around, to go in a circle,” and as summarized by Strong, “properly, to gyrate (or move in a circle).” The encapuslated idea hence is that human generations follow circular patterns.
As will become clearer as the next few sentences are unraveled, there is a multi-layered, richly symbolic allusion to the Godhead as tripartite.
וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ וְאֶל־מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם (w'zärach haSHemesh ûvä haSHämesh w'el-m'qômô shôëf zôrëªch hû shäm)
וְ (w’: 9007): and [prefixed conjunction]
זָרַח (zärach: 2224, z8804): irradiated he [verb: Qal, perfect, 3rd-person masculine singular]
הַ (ha: 9005): the [prefixed definite article]
שֶּׁמֶשׁ (SHemesh: 8121): sun [noun: masculine singular]
וּ (û: 9007): and [prefixed conjunction]
בָא (vä: 935, z8804): incame he [verb: Qal, perfect, 3rd-person masculine singular]
הַ (ha: 9005): the [prefixed definite article]
שָּׁמֶשׁ (SHämesh: 8121): sun [noun: masculine singular]
וְ (w’: 9007): and [prefixed conjunction]
אֶל (el: 413): unto [preposition]
[the] {implied definite article}מְקוֹמ (m’qôm: 4725): arisenplace [noun: masculine singular]
[of] {implied preposition}וֹ (ô): his [pronominal suffix: 3rd-person masculine singular]
שׁוֹאֵף (shôëf: 7602, z8802): is afterpanting [verb: Qal, participle active]
זוֹרֵחַ (zôrëªch: 2224, z8802): is irradiating [verb: Qal, participle active]
הוּא (hû: 1931): he [pronoun: 3rd-person masculine singular]
שָׁם (shäm: 8033): there [adverb]
And irradiated he the sun, and incame he the sun, and unto [the] arisenplace [of] his is afterpanting, is irradiating he there.
After providing the example of human generations, Solomon now emphasizes the sun as the magnificent luminary that comes in and returns back to the source it came from. Is there not a double-layered meaning here in ostensibly pertinent reference to Jesus, the sun of righteousness3 who emanates from His head and source—Jehovah—and returns back to His Father where and whom He irradiated from?
הוֹלֵךְ אֶל־דָּרוֹם וְסוֹבֵב אֶל־צָפוֹן סוֹבֵב סֹבֵב הוֹלֵךְ הָרוּחַ וְעַל־סְבִיבֹתָיו שָׁב הָרוּחַ (hôlëkh' el-Därôm w'šôvëv el-tzäfôn šôvëv šovëv hôlëkh' härûªch w'al-š'viyvotäyw shäv härûªch)
הוֹלֵךְ (hôlëkh’: 1980, z8802): is walking [verb: Qal, participle active]
אֶל (el: 413): unto [preposition]
[a] {implied indefinite article}דָּרוֹם (Därôm: 1864): southquarter [noun: masculine singular]
וְ (w’: 9007): and [prefixed conjunction]
סוֹבֵב (šôvëv: 5437, z8802): is revolving [verb: Qal, participle active]
אֶל (el: 413): unto [preposition]
[a] {implied indefinite article}צָפוֹן (tzäfôn: 6828): concealage [noun: feminine singular]
סוֹבֵב (šôvëv: 5437, z8802): is revolving [verb: Qal, participle active]
[times] {implied preposition}סֹבֵב (šovëv: 5437, z8802): is revolving [verb: Qal, participle active]
הוֹלֵךְ (hôlëkh’: 1980, z8802): is walking [verb: Qal, participle active]
הָ (hä: 9005): the [prefixed definite article]
רוּחַ (rûªch: 7307): spirit [noun: singular]
וְ (w’: 9007): and [prefixed conjunction]
עַל (al: 5921): upon [preposition]
[the] {implied definite article}סְבִיבֹתָי (š’viyvotäy: 5439): revolution [substantive]
[of] {implied preposition}ו (w): his [pronominal suffix: 3rd-person masculine singular]
שָׁב (shäv: 7725, z8804): backturned he [verb: Qal, perfect, 3rd-person masculine singular]
הָ (hä: 9005): the [prefixed definite article]
רוּחַ (rûªch: 7307): spirit [noun: singular]
Is walking unto [a] southquarter and is revolving unto [a] concealage, is revolving [times] is revolving, is walking the spirit, and upon [the] revolution [of] his backturned he the spirit.
As for the four directions: the noun צָפוֹן (tzäfôn), commonly translated as “north,” in its literal plain definition means properly that which is concealed, hidden, or otherwise obscure, as it is the nominalization of צָפַן (ṣāp̄an), which means (per Gesenius) “to hide, to conceal.” Hence, it is translated here (at least for the meanwhile, in case someone more linguistically refined in Latin might suggest a better term) as “concealage.”
So as Solomon explains here, the spirit—by implication, in its primary earthly sense meaning the wind—blows south, turns north, swirls about continuously, and then in its revolving returns back to its cyclical movements. Is not this in “antitype” perhaps a fitting encapsulation of the Holy Spirit’s workings, convicting people abiding in the lands of both the kings of the north and south, His presence of conviction manifested and present continuously to urge humanity to repent and turn toward Jehovah?
There is hence this interesting connection in these three examples listed by Solomon of unchanging cycles:
the first point—made of gyrations (human generations) coming and going as the land abides forever—refers subtly (as to exactly why, I—E.G.—don’t know how to explain this, as of typing) to Jehovah as the head, God the Soul
the second point—about the irradiation of the sun and its manifestation and return to where it came from—corresponds in antitypically understood substance to Jesus as the manifested light of the world, the Word and body of Jehovah
the third point—about the wind’s movements—corresponds in antitypically understood substance to the spirit of Jehovah
Of course, this is certainly far from a completely succinct summary vis-à-vis unraveling the mystery of God as the single unchanging Self-Existence. More on grasping the tripartite (note: not some three-person tritheistic “Trinitarianism” as erroneously presumed dogmatically by the vast bulk of the Constantinian-Nicene brainwashed Christian world) nature of God perhaps another time.
כָּל־הַנְּחָלִים הֹלְכִים אֶל־הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא (Käl-haN'chäliym hol'khiym el-haYäm w'haYäm ëyneNû mälë)
[the] {implied definite article}
כָּל (Käl: 3605): totality [noun: masculine singular]
[of] {implied preposition}הַ (ha: 9005): the [prefixed definite article]
נְּחָלִים (N’chäliym: 5158): inheritages [noun: masculine plural]
הֹלְכִים (hol’khiym: 1980, z8802): are walking [verb: Qal, participle active]
אֶל (el: 413): unto [preposition]
הַ (ha: 9005): the [prefixed definite article]
יָּם (Yäm: 3220): sea [noun: masculine singular]
וְ (w’: 9007): and [prefixed conjunction]
הַ (ha: 9005): the [prefixed definite article]
יָּם (Yäm: 3220): sea [noun: masculine singular]
[is] {implied verb}אֵינֶ (ëyne: 369): nothing [negative particle]
[of] {implied preposition}נּוּ (Nû): ours [pronominal suffix: 1st-person plural]
מָלֵא (mälë: 4392): upfull [adjective: masculine singular absolute]
[The] totality [of] the inheritages are walking unto the sea, and [the] sea [is] nothing [of] ours upfull.
For quick explanation: נְּחָלִים (N’chäliym) is the plural form of נַחַל (naḥal), which by end implication means “river,” but literally is the nominalization of the root verb נָחַל (nāḥal) which means “to inherit.” For the sake of proper verb-noun translated reflected root harmony, it is therefore translated into English as “inheritage(s).” As to exactly why rivers are associated directly in the Semitic Hebrew covenantal understanding with inheritance, I (E.G.) don’t fully know with resolute certainty, as of typing.
Now, the rich multi-layered symbolic meaning continues here in this fourth example from the previous three: rivers comprise freshwaters, which are the collection of precipitation descending from the sky—rain of course is a symbol for doctrine, namely the doctrinal teachings of Jehovah given from the heavens.4 And the sea of course represents the nations of humanity, because it is the collection of waters,5 in turn as a prophetic symbol representing peoples, multitudes, nations, and tongues.6
So apparently—not exclusive to merely the face-value literal meaning of rivers flowing into the sea—there is hinted the ostensible idea here that the wholeness of God’s doctrinal truths are given unto the nations of humanity, and yet the multitudes of human beings in their en masse collective comprisal are not filled up by them.
It’s almost as if they chose to reject Jehovah God’s doctrinal truths.
אֶל־מְקוֹם שֶׁהַנְּחָלִים הֹלְכִים שָׁם הֵם שָׁבִים לָלָכֶת (el-m'qôm shehaN'chäliym hol'khiym shäm hëm shäviym läläkhet)
אֶל (el: 413): unto [preposition]
[an] {implied indefinite article}מְקוֹם (m’qôm: 4725): arisenplace [noun: masculine singular]
שֶׁ (she: 9006): which [prefixed relative pronoun]
הַ (ha: 9005): the [prefixed definite article]
נְּחָלִים (N’chäliym: 5158): inheritages [noun: masculine plural]
הֹלְכִים (hol’khiym: 1980, z8802): are walking [verb: Qal, participle active]
שָׁם (shäm: 8033): there [adverb]
הֵם (hëm: 1992): they [pronominal suffix: 3rd-person plural]
שָׁבִים (shäviym: 7725, z8802): are backturning [verb: Qal, participle active]
לָ (lä: 9009): toward [prefixed preposition]
לָכֶת (läkhet: 1980, z8800): walking [verb: Qal, infinitive]
Unto [an] arisenplace which the inheritages are walking, there they are backturning toward walking.
This is the fifth and last of Solomon’s five examples in this opening pericope before proceeding onward thematically. So if taken in antitypical substantive interpretation from the immediately preceding analytical exposition, then the sobering conclusion here is that when God’s doctrinal waters of truth flow into the nations of peoples only to be continuously rejected, they ultimately return back to the heavenly source they were sent down from.
Is all this not a testimonial witness to the very same theme of the little scroll scene written of in Revelation centuries later by the apostle John? First is described the heavenly testimony of the tripartite comprisal of Jehovah in His majestic glory which sweetens the mouth by showing the reader how marvelous their God is, and then is conveyed the earthly testimony which embitters the stomach by reason of revealing how the heavenly truth will be rejected to the very end by the mass bulk of mankind in their impenitent majority, so much so that God’s oracles of truth return to their source and separate from the human nations shunning it to their own peril.
כָּל־הַדְּבָרִים יְגֵעִים (Käl-haD'väriym y'gëiym)
[the] {implied definite article}
כָּל (Käl: 3605): totality [noun: masculine singular]
[of] {implied preposition}הַ (ha: 9005): the [prefixed definite article]
דְּבָרִים (D’väriym: 1697): words [noun: masculine plural]
[are] {implied verb}יְגֵעִים (y’gëiym: 3023): outwearisome [adjective: masculine plural absolute]
[The] totality [of] the words [are] outwearisome.
Now, Solomon proceeds onward, having finished listing the examples of universal cyclical movements, unto yet substantive observations.
לֹא־יוּכַל אִישׁ לְדַבֵּר (lo-yûkhal iysh l'daBër)
לֹא (lo: 3808): not [adverb]
יוּכַל (yûkhal: 3201, z8799): abilifies he [verb: Qal, imperfect, 3rd-person masculine singular]
[a] {implied indefinite article}אִישׁ (iysh: 376): husband [noun: masculine singular]
לְ (l’: 9009): toward [prefixed preposition]
דַבֵּר (daBër: 1696, z8763): bewordifying [verb: Piel, infinitive]
Not abilifies he [a] husband toward bewordifying.
לֹא־תִשְׂבַּע עַיִן לִרְאוֹת וְלֹא־תִמָּלֵא אֹזֶן מִשְּׁמֹעַ (lo-tis'Ba ayin lir'ôt w'lo-tiMälë ozen miSH'moª)
לֹא (lo: 3808): not [adverb]
תִשְׂבַּע (tis’Ba: 7646, z8799): satiates she [verb: Qal, imperfect, 3rd-person feminine singular]
[an] {implied indefinite article}עַיִן (ayin: 5869): eye [noun: feminine singular]
לִ (li: 9009): toward [prefixed preposition]
רְאוֹת (r’ôt: 7200, z8800): peering [verb: Qal, infinitive]
וְ (w’: 9007): and [prefixed conjunction]
לֹא (lo: 3808): not [adverb]
תִמָּלֵא (tiMälë: 4390, z8735): is upfilled she [verb: Niphal, imperfect, 3rd-person feminine singular]
[an] {implied indefinite article}אֹזֶן (ozen: 241): ear [noun: feminine singular]
מִ (mi: 4480): from [prefixed preposition]
שְּׁמֹעַ (SH’moª: 8085, z8800): listening [verb: Qal, infinitive]
Not satiates she [an] eye toward peering, and not is upfilled she [an] ear from listening.
After all, “Even from antiquity men have not heard, they have not given ear, eye hath not seen a God save Thee, He doth work for those waiting for Him.”7
מַה־שֶּׁהָיָה הוּא שֶׁיִּהְיֶה וּמַה־שֶּׁנַּעֲשָׂה הוּא שֶׁיֵּעָשֶׂה וְאֵין כָּל־חָדָשׁ תַּחַת הַשָּׁמֶשׁ (mah-SHehäyäh hû sheYih'yeh ûmah-SHeNaásäh hû sheYëäseh w'ëyn Käl-chädäsh Tachat haSHämesh)
מַה (mah: 4100): what [interrogative pronoun]
שֶּׁ (SHe: 9006): which [prefixed relative pronoun]
הָיָה (häyäh: 1961, z8804): existified he [verb: Qal, perfect, 3rd-person masculine singular]
[is] {implied verb}הוּא (hû: 1931): he [pronoun: 3rd-person masculine singular]
שֶׁ (she: 9006): which [prefixed relative pronoun]
יִּהְיֶה (Yih’yeh: 1961, z8799): shall existify he [verb: Qal, imperfect, 3rd-person masculine singular]
וּ (û: 9007): and [prefixed conjunction]
מַה (mah: 4100): what [interrogative pronoun]
שֶּׁ (SHe: 9006): which [prefixed relative pronoun]
נַּעֲשָׂה (Naásäh: 6213, z8738): was made he [verb: Niphal, perfect, 3rd-person masculine singular]
[is] {implied verb}הוּא (hû: 1931): he [pronoun: 3rd-person masculine singular]
שֶׁ (she: 9006): which [prefixed relative pronoun]
יֵּעָשֶׂה (Yëäseh: 6213, z8735): shall be made he [verb: Niphal, imperfect, 3rd-person masculine singular]
וְ (w’: 9007): and [prefixed conjunction]
אֵין (ëyn: 369): nothing [negative particle]
כָּל (Käl: 3605): totality [noun: masculine singular]
[of] {implied preposition}חָדָשׁ (chädäsh: 2319): new [adjective: masculine singular absolute]
[is] {implied verb}תַּחַת (Tachat: 8478): beneath [adverb]
הַ (ha: 9005): the [prefixed definite article]
שָּׁמֶשׁ (SHämesh: 8121): sun [noun: singular]
What which existified he [is] he which shall existify he, and what which was made he [is] he which shall be made he, and nothing totality [of] new [is] beneath the sun.
Additional emphasis added here, of course.
יֵשׁ דָּבָר שֶׁיֹּאמַר רְאֵה־זֶה חָדָשׁ (yësh Dävär sheYomar r'ëh-zeh chädäsh)
יֵשׁ (yësh: 3426): existence [substantive]
[of] {implied preposition}
[a] {implied indefinite article}דָּבָר (Dävär: 1697): word [noun: masculine singular]
שֶׁ (she: 9006): which [prefixed relative pronoun]
יֹּאמַר (Yomar: 559, z8799): said he [verb: Qal, imperfect, 3rd-person masculine singular]
רְאֵה (r’ëh: 7200, z8798): peer [verb: Qal, imperative]
זֶה (zeh: 2088): this [demonstrative pronoun: masculine singular]
[of] {implied preposition}חָדָשׁ (chädäsh: 2319): new [adjective: masculine singular absolute]
Existence [of] [a] word which said he, “Peer this [of] new”?
הוּא כְּבָר הָיָה לְעֹלָמִים אֲשֶׁר הָיָה מִלְּפָנֵנוּ (hû K'vär häyäh l'olämiym ásher häyäh miL'fänënû)
הוּא (hû: 1931): he [pronoun: 3rd-person masculine singular]
כְּבָר (K’vär: 3528): already [adverb]
הָיָה (häyäh: 1961, z8804): existified he [verb: Qal, perfect, 3rd-person masculine singular]
לְ (l’: 9009): toward [prefixed preposition]
עֹלָמִים (olämiym: 5769): everlastings [noun: masculine plural]
אֲשֶׁר (ásher: 834): which [relative pronoun]
הָיָה (häyäh: 1961, z8804): existified he [verb: Qal, perfect, 3rd-person masculine singular]
מִ (mi: 4480): from [prefixed preposition]
לְּ (L’: 9009): toward [prefixed preposition]
[the] {implied definite article}פָנֵ (fänë: 6440): face [noun: masculine, singular implication]
[of] {implied preposition}נוּ (nû): ours [pronominal suffix: 1st-person plural]
He already existified he toward everlastings which existified he from toward [the] face [of] ours.
אֵין זִכְרוֹן לָרִאשֹׁנִים וְגַם לָאַחֲרֹנִים שֶׁיִּהְיוּ לֹא־יִהְיֶה לָהֶם זִכָּרוֹן עִם שֶׁיִּהְיוּ לָאַחֲרֹנָה (ëyn zikh'rôn lärishoniym w'gam läachároniym sheYih'yû lo-yih'yeh lähem ziKärôn im sheYih'yû läacháronäh)
אֵין (ëyn: 369): nothing [negative particle]
[of] {preposition}זִכְרוֹן (zikh’rôn: 2146): remembrance [noun: masculine singular]
[is] {implied verb}לָ (lä: 9009): toward [prefixed preposition]
רִאשֹׁנִים (rishoniym: 7223): firsts [adjective: masculine plural absolute]
וְ (w’: 9007): and [prefixed conjunction]
גַם (gam: 1571): moreover [conjunctive adverb]
לָ (lä: 9009): toward [prefixed preposition]
אַחֲרֹנִים (achároniym: 314): afters [adjective: masculine plural absolute]
שֶׁ (she: 9006): which [prefixed relative pronoun]
יִּהְיוּ (Yih’yû: 1961, z8799): shall existify they [verb: Qal, imperfect, 3rd-person masculine plural]
לֹא (lo: 3808): not [adverb]
יִהְיֶה (yih’yeh: 1961, z8799): shall existify he [verb: Qal, imperfect, 3rd-person masculine singular]
לָ (lä: 9009): toward [prefixed preposition]
הֶם (hem: 1992): them [pronoun: 3rd-person plural]
[a] {implied indefinite article}זִכָּרוֹן (ziKärôn: 2146): remembrance [noun: masculine singular]
עִם (im: 5973): with [preposition]
שֶׁ (she: 9006): which [prefixed relative pronoun]
יִּהְיוּ (Yih’yû: 1961, z8799): shall existify they [verb: Qal, imperfect, 3rd-person masculine plural]
לָ (lä: 9009): toward [prefixed preposition]
אַחֲרֹנָה (acháronäh: 314): after [adjective: feminine singular absolute]
Nothing [of] remembrance [is] toward firsts, and moreover toward afters which shall existify they, not shall existify he toward them [a] remembrance with which shall existify they toward after.’
As I emphasized in last week’s study, so I reiterate here: the third temptation of the three to overcome is love of the world. The planet in its ever-rotting condition of mortal decay will ultimately die, and therefore all hopes placed in this world are nothing but an effluvium.
It is a sure truth that the heavens—where Jehovah Almighty dwells—are higher than the land where sinful humanity abides.8 It therefore behooves a person kenotically seeking out the wisdom of God to internalize this following saying:
Treasure not up to yourselves treasures on the earth, where moth and rust disfigure, and where thieves break through and steal, but treasure up to yourselves treasures in heaven, where neither moth nor rust doth disfigure, and where thieves do not break through nor steal, for where your treasure is, there will be also your heart. —Matthew 6:19-21
Dan. 10:4-6; Rev. 1:12-15, 17:15.
Isa. 64:4; cf. I Cor. 2:9.
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