Ecclesiastes 4
Orthodox Jewish Bible
1 So I returned, and considered all the oppressions that are done under the shemesh, and, hinei, the tears of such as were oppressed, and they had no menachem (comforter); and on the side of their oppressors there was ko'ach (power); but they had no menachem (comforter). 2 Wherefore I praised the mesim which are already dead more than the living ones which are yet alive. 3 Yea, better is he than both they, which hath not yet been, who hath not seen the ma'aseh harah that is done under the shemesh.

4 Again, I considered all amal, and every kishron hama'aseh (skillful achievement), that such is a simple derivative of kinat ish meirei'eihu (the envy of man of his neighbor). This also is hevel, a chasing after ruach. 5 The kesil foldeth his hands together, and eateth his own basar. 6 Better is a handful with tranquility than both the hands full with amal and chasing after ruach.

7 Then I returned, and I saw under the shemesh this hevel: 8 There was a man all alone, and there was with him neither ben nor ach (brother); yet there was no ketz (end) to all his amal; neither was his ayin satisfied with osher (riches); neither saith he, For whom do I toil, and deprive my nefesh of tovah? This also is hevel, yea, it is an evil matter.

9 Two are better than one because they have a sachar tov for their amal. 10 For if they fall, the echad will lift up his partner, but woe to him that is alone when he falleth; for he hath not another to help him up. 11 Also, if two lie down, then they have chom (heat), but how can one be warm alone? 12 Though echad may be overpowered, shnayim shall withstand him; and a khoot hameshulash (threefold cord) is not quickly broken [T.N. Gn 1:26 uses a majestic plural but the Doctrine of Hashem’s Kedushah Meshuleshet (Threefold Holiness) is seen in Elohim (Gn 1:1) and the Dvar Hashem (Gn 1:3) and the Ruach Elohim (Gn 1:2) engaged in the work of creation. When we look at the original language in Zohar Vol.3 Ha'azinu page 288b, we see the text which comments on Daniel 7:13, where the Bar Moshiach comes to the Ancient of Days. The Zohar says, "The Ancient One is described as being two (TAV- RESH- YUD-FINAL NOON,Aramaic for "two")." G-d and the Moshiach, called by Daniel "the Ancient of Days" and "the Son of Man" are obviously a picture of G-d as "two" in the Bible, and the Zohar owns up to this fact, calling G-d "two." Two sentences prior to that on the same page, the original language of the text of the Zohar says, "The Ancient Holy One [i.e. G-d, Daniel 7:13] is found with three (TAV-LAMMED- TAV, Aramaic for "three") heads or chiefs (RESH-YUD- SHIN-YUD-FINAL NOON Aramaic for "heads"), which are united in One (CHET-DALET Aramaic for "one")." Here we have a picture in the Zohar of the raz (mystery) of G-d's unity, the distinct havayot (subsistences, modes of being) in Adonoi Echad. G-d is echad, one, but a complex one, not three g-ds, only Hashem, One, but with Hashem’s Kedushah Meshuleshet (Threefold holiness, Isa 6:3). Only through G-d's Word can we know G-d's salvation (Psalm 119:81; 2 Tim 3:15). G-d's Son (Proverbs 30:4), the source of revelation (Proverbs 30:3-5) and love (Proverbs 8:17), functioned as an Amon (Craftsman, master builder, Proverbs 8:30) or Creative Wisdom at His side as the source of creativity (Proverbs 8:12; 8:22; 8:30) and love (Proverbs 8:17). And this Son of G-d took on flesh as the Son of G-d Messiah (Psalm 2:7; 1 Chronicles 17:13; Isaiah 7:14; Isaiah 9:5-6), David's L-rd (Psalm 110:1). And whoever calls on the Name of the L-rd will be saved (Joel 2:32). G-d's Word, His Son, incarnated as the Son of G-d Messiah, has a prophesied Name. His prophesied Name is Yeshua given through Messiah's Namesake Yeshua the High Priest who made the kaporah in 516 BCE ending the Golus (Exile) of abandonment from G-d (Isaiah 54:7) lasting 70 years from 586 BCE to 516 BCE. Yeshua is the Kohen after the order of Melki-Tzedek (Ps 110:4) who in his abandonment (Matthew 27:46) made the kaporah ending our Exile from G-d, our exile of sin and death (Matt. 1:12-17)].

13 Better is a poor and a wise yeled than an old and foolish melech, who will no more be admonished. 14 For out of the bais hasohar he cometh to reign, although he was born a poor man in his malchut (kingdom). 15 I considered all the living ones which walk under the shemesh in the throng of the yeled, that is, the second one that shall enter into the place of the former [melech]. 16 There is no ketz of kol haAm, all those at whose head he stands; and yet they who come after shall not rejoice in him. Surely this also is hevel and striving for ruach.

The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved.
Used by permission.

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