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PDF of Sharpshooter Sang Penembak Jitu Cynthia Eden Full Chapter Ebook
PDF of Sharpshooter Sang Penembak Jitu Cynthia Eden Full Chapter Ebook
PDF of Sharpshooter Sang Penembak Jitu Cynthia Eden Full Chapter Ebook
Cynthia Eden
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BUKUMOKU
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Preacher, ¹counting one what the Preacher
by one, to find out the announces, one after
account: another, so as to find out
a wise experiment; but
28 Which yet my soul which I have longed for
seeketh, but I find not: without discovering: one
one man among a single specimen of
thousand have I found; Humanity in a thousand I
but a woman among all discovered; but a
those have I not found. woman in all these I did
not discover.
¹ Or,
weighing
one thing
after
another to
find out the
reason.
W HO is as the wise
man? and who A H, then, who is
really wise, and
knoweth the who knows how to solve
interpretation of a thing? the enigma of this
a man’s wisdom maketh matter? that wisdom of
his face to shine, and humanity which
¹the boldness of his face enlightens his face, for
shall be changed. the haughty face is
detestable.
¹ Hebrew the
strength.
(3.) Do not hasten (this the LXX. and Syriac join on to the
preceding verse, against the accentuation of the Masorets, and this
makes better sense) from his face thou shalt go (but as ‘face’ is
the emphatic word, it is clear that the clause is in the nature of a
question, or rather with a note of admiration, i.e. ‘From his face are
you going!’), do not stand (‘abide,’ or ‘stay’) in a reason which is
an evil one for all he provides (יחפץ, the verb, of which חפץis the
root, and which invariably means ‘Divine providence’ in this book) he
does (he always acts, therefore, according to the pleasure of his
Divine providence).
4 Where the word of in Whose royal word is
a king is, there is power: authority, and who dare
and who may say unto say to Him, What doest
him, What doest thou? Thou?
(4.) In whom (or ‘in which,’ for it refers back to the whole idea of
God’s providence) the matter of a king is powerful (i.e. a power,
‘matter,’ דברas usual being taken in its technical sense of the matter
reasoned about and the matter itself. The LXX. invert the order of the
words――a very unusual proceeding with them: it is, however, to be
observed that B. omits λαλεῖ, the word out of place), and who shall
say to him, What doest thou?
(7.) For he is not knowing (that is, man is not a creature that
knows) what will be (contract relative with the verb): for how it will
be, who can tell him? (the particle כיis introduced four times, and
each introduces an additional reason strengthening what went
before. Thus the wise heart will not know a matter which is
bad――will not allow, that is, that in its nature it is so, and he does
know that there is an appointed time and judgment which will set all
right. First, because to every providence whatever there is such a
time and judgment; secondly, because there is so much evil amongst
mankind, which of course needs rectification, and will have it, see
chapter iii. 15; and because he cannot tell what will be, and so right
may be discovered and providence vindicated in the future; and
lastly, because as none can predict the result of any event, so he is
an imperfect judge concerning it. This impotence of man is further
set forth in what follows).
(10.) And in this wise (ובכן, occurs only Esther iv. 16, in the
sense of ‘in this way’) I have observed wicked ones (not the
wicked, but continually instances of the impiously wicked)
sepulchres (the Masorets point with ♣kubbutz, the ♦pual participle,
the only other instance of which occurs 1 Kings xiii. 31; but there the
participle is full: we cannot therefore accept the Masoretic pointing
as authoritative; it really amounts to an alteration of the unpointed
text. The LXX. considered קבריםa noun plural, accusative to ובאו, and
translate εἰς τάφοῦς ♠εἰσαχθέντας, ‘carried into the tombs’) and they
entered (I would seek an explanation of the difficulty here in the
occurrence of this conjunction ‘and,’ of which a similar instance is
found at chapter ii. 15, ‘so they entered a place ... and they are
going,’ etc.; i.e. ‘did this as a habit’) and from a place of the
hallowed one (participle) they go. (The rendering of the LXX. is
easily explained; they translate as they do, because we have a past
tense joined with a present――יהלקו, thus giving the meaning of
imperfects. As the wicked could not be said to go after death into the
sepulchre, they rendered by a passive, ‘were taken,’ or because they
wished it to be made plain that it was not a mere entering and
departing, but that the wicked were buried, i.e. honoured, in their
graves). And they were forgotten in the city in which (full relative,
because it does not refer closely to the city only; they were forgotten,
not as regards that particular city, but as a general proposition) thus
they did (but twenty mss. and all the ancient versions, except the
Syriac, in place of וישתכחו, ‘were forgotten,’ read ישתבחו, ‘praised,’
which not only makes better sense, but accounts for the hithpael with
its reflexive signification. Symmachus reads, ‘And when they had
gone round in the holy place, they returned, being praised in the city
where they had so done’―― καὶ ὅποτε περιῆσαν ἐν τόπῳ ἁγίῳ
ἀνέστρεφον ἐπαινούμενοι ἐν τῇ πόλει.――See Field’s Hexapla, p. 396.
He also gives the explanatory gloss, ὡς δίκαια πράξαντες, ‘as those
who had done well.’ Hence, then, on the whole, we should prefer to
take in substance the LXX.’s rendering, and look upon this as setting
forth a salient example of successful hypocrisy. After all, the forced
renderings of certain critics are in effect alterations of the text, or
yield no sense at all. The remark) This also is vanity (equivalent to
‘this then is besides, an instance of evanescence or transitoriness,’
is very striking and appropriate at this point, as also what succeeds).
♣ “kibbutz” replaced with “kubbutz”
(17.) And I saw (so I saw, the apodosis of the above) with
respect to all the working of Divine providence, how that is not
able (not is emphatic) humanity to the finding out of (‘or a
discovery’ of) with regard to (the LXX. again write σὺν) the work
(generic) which is done (or suffered, or endured, as being a niphal)
under the sun, because of ( בשלoccurs Jonah i. 7 only) which toils