God's Word Endures Forever

“All flesh is green grass. All their loyal love is like the blossom of the field.  The green grass dries up, The blossom withers, Because the breath of Jehovah blows upon it. Surely the people are but green grass. The green grass dries up, The blossom withers, But the word of our God endures forever.” - Isaiah 40:6-8

Pulling the tread of "Lady, many Ladies"

What’s unique about God’s Word, the Bible, is that it has the ability to unpack itself over time. This self-revealing quality mirrors how David described his own origination: “My bones were not hidden from you When I was made in secret, When I was woven in the depths of the earth. Your eyes even saw me as an embryo; All its parts were written in your book Regarding the days when they were formed, Before any of them existed.” —Psalm 139:15, 16.

Today, with our understanding of DNA, we can appreciate how every detail about a person’s physical body is encoded in the embryo. Now think of the Bible as the "spiritual DNA" of God’s purpose. The Hebrew Scriptures encoded all the details about the spiritual body of Jesus Christ long before he came to earth. His life and ministry unfolded exactly as programmed in those writings, fulfilling prophecies in ways only Jehovah could orchestrate.

Consider also how Jesus was conceived in Mary’s womb—not through human means, but by the words spoken to her by the angel Gabriel, which carried Jehovah’s power and purpose. The Word of God literally became flesh, and as John described: “However, to all who did receive him, he gave authority to become God’s children, because they were exercising faith in his name. And they were born, not from blood or from a fleshly will or from man’s will, but from God. So the Word became flesh and resided among us, and we had a view of his glory, a glory such as belongs to an only-begotten son from a father; and he was full of divine favor and truth.” —John 1:12-14. In the same way, this transformative process takes place in those who are spiritually reborn. Just as Jesus was the embodiment of God’s Word, faithful Christians allow that Word to shape their inner being, becoming new creations aligned with God’s will. This divine process is not by human effort but through the power of Jehovah’s Word and spirit—a spiritual DNA unfolding in their lives.

There are many terms in the Bible that appear repeatedly, their meanings shaped by context. Understanding these terms becomes foundational—like the grammatical rules of the "language of truth" Jehovah uses to encode "the depth of God’s riches and wisdom and knowledge" (Romans 11:33). This is the same pure language Jehovah promised through the prophet Zephaniah: “For then I will change the language of the peoples to a pure language, So that all of them may call on the name of Jehovah, To serve him shoulder to shoulder.” —Zephaniah 3:9.

Some of these terms—like soul, body, dust, Sheol/Hades, spirit, immortality, death, resurrection, God, a god, son of God, son of man, angel—are so fundamental that their definitions and usage form the basis of understanding the Bible. Their clear explanations, found within Scripture itself, are accessible to anyone who exercises the power of reason, provided they are not influenced by the "magical logic of Twisted Things" (see the chapter "Power of Reason vs. Twisted Things"). These terms align with what the apostle Paul referred to in Hebrews 5:11-14 as “the elementary things of the sacred pronouncements of God”: “We have much to say about him, and it is difficult to explain, because you have become dull in your hearing. For although by now you should be teachers, you again need someone to teach you from the beginning the elementary things of the sacred pronouncements of God, and you have gone back to needing milk, not solid food. For everyone who continues to feed on milk is unacquainted with the word of righteousness, for he is a young child. But solid food belongs to mature people, to those who through use have their powers of discernment trained to distinguish both right and wrong.”

Beyond these elementary truths, the Bible contains deeper concepts—what Paul called “solid food”—which require more discernment and spiritual maturity. Examples include terms like archangel, true Israelite, flesh, born from spirit, beast, Antichrist, Christ’s Bride, Christ's Presence, Temple, Tabernacle, Holy, Most Holy, Sanctuary, Last Trumpet, Calling,... These have well-documented scriptural explanations but take time and effort to fully grasp, even for those who have embraced the "clean language of biblical truth."

Then there are expressions like “a lady, even ladies,” which appear uniquely and without immediate clarification. These terms remain mysterious, their meanings unfolding over time. In my own case, it took 30 years of study, reflection, and the writing of this book to hit the "wall" of that phrase and walk around it, pondering for many hours and days, before discerning what I believe Jehovah inspired Solomon to encode for future generations of truth seekers.

The unfolding of such truths is a process, a journey of discovery for those who diligently search Jehovah’s Word with humility, patience, and reliance on His spirit.

Two modern Hebrew Translations of the Bible

I am deeply grateful for the tireless efforts of my brothers, Jehovah’s servants, who, in recent generations, have undertaken the monumental task of uncovering the "language of truth." Through diligent study and discernment, they have sifted through centuries of misunderstanding to identify and clarify biblical vocabulary. They have worked to distinguish genuine biblical terms from those that do not belong, refining the meanings of these terms by removing false perceptions and aligning them with Jehovah’s intended message. Their labor has made these spiritual treasures accessible in modern languages, providing invaluable resources for personal examination and for countless others who seek the truth.

The more I delve into their work, the clearer it becomes to me that these brothers have been guided by the spirit of God. As the apostle Paul wrote: “We received, not the spirit of the world, but the spirit that is from God, so that we might know the things that have been kindly given us by God. These things we also speak, not with words taught by human wisdom, but with those taught by the spirit, as we explain spiritual matters with spiritual words.”—1 Corinthians 2:12, 13. It is evident that physical and spiritual people understand the same writings differently. Paul explained this further: “But a physical man does not accept the things of the spirit of God, for they are foolishness to him; and he cannot get to know them, because they are examined spiritually.”—1 Corinthians 2:14.

Importantly, there is no judgment upon those who lack the spiritual insight to understand the Bible correctly. As Paul said: “God’s wisdom in a sacred secret, the hidden wisdom, which God foreordained before the systems of things.” If God has hidden this wisdom, who can find it unless He chooses to reveal it through His spirit? It is not the fault of highly educated individuals that they struggle to grasp these meanings. If Jehovah decides to reveal His truths to those considered uneducated by worldly standards, that is His sovereign choice. Paul observed: “For you see his calling of you, brothers, that there are not many wise in a fleshly way, not many powerful, not many of noble birth, but God chose the foolish things of the world to put the wise men to shame; and God chose the weak things of the world to put the strong things to shame; and God chose the insignificant things of the world and the things looked down on, the things that are not, to bring to nothing the things that are, so that no one might boast in the sight of God.”—1 Corinthians 1:26-29. I am not surprised that many of my brothers and sisters, without formal higher education, have accomplished the remarkable task of producing an accurate Bible translation free from false teachings and terms. Nor am I surprised that many highly educated critics have given negative reviews of this work. However, the consistent acknowledgment by credible scholars of its accuracy and faithfulness to the original texts validates its worth. This clear divide between the perspectives of physical men and spiritual men remains evident.

My spiritual understanding now allows me to recognize certain imperfections in the translation of the Bible into my native tongue. I trust that with time and Jehovah’s guidance, these minor variations will be addressed. For those seeking deeper accuracy, the tools for such research are more accessible than ever, even in my mother tongue. As for the English version of the New World Translation (NWT), I find enough justification, both from spirit-anointed individuals and reputable scholars, to confidently say that it is truly solid spiritual food.

General Introduction to New World Translation in English as it had been described in Wikipedia

According to the Watch Tower Society, the New World Translation attempts to convey the intended sense of original-language words according to the context. The original New World Translation employs nearly 16,000 English expressions to translate about 5,500 biblical Greek terms, and over 27,000 English expressions to translate about 8,500 Hebrew terms. The translators state that, where possible in the target language, the New World Translation prefers literal renderings and does not paraphrase the original text.

Textual basis

The master text used for translating the Old Testament into English was Kittel's Biblia Hebraica. The Hebrew texts, Biblia Hebraica Stuttgartensia and Biblia Hebraica Quinta were used for preparing the latest version of this translation. Other works consulted in preparing the translation include Aramaic Targums, the Dead Sea Scrolls, the Samaritan Torah, the Greek Septuagint, the Latin Vulgate, the Masoretic Text, the Cairo Codex, the Aleppo Codex, Christian David Ginsburg's Hebrew Text, and the Leningrad Codex.

the Great Isaiah Scroll (1QIsaa)

Around 2014, I had the opportunity to see this ancient scroll in person in Cincinnati, OH. I distinctly recall seeing Jehovah’s name written in its ancient format, likely similar to how Moses would have written it. Interestingly, while the rest of the text displayed slight variations due to modifications over the millennia, Jehovah’s name remained untouched. This consistency reflects the deep respect that ancient scribes had for the divine name, refusing to alter it even as language evolved.

How regrettable, then, that in later centuries some chose to replace Jehovah’s name with equivalents like "Lord," often under the pretense of reverence, while others deliberately manipulated the text. The addition of vowels abbreviations in certain contexts, for example, aligns more closely with the Hebrew term "Adonai"

Scholars generally agree that the Tetragrammaton (YHWH) translates to "Lord" because when ancient Jewish scribes encountered the name in the Hebrew text, they would pronounce it as "Adonai" which means "my Lord," indicating that the Tetragrammaton itself represented the divine title "Lord" due to the reverence surrounding its pronunciation; this practice is reflected in the vowel points added to the Tetragrammaton in later manuscripts, signifying the pronunciation "Adonai" instead of attempting to vocalize the original name directly.

Click to access

Key points to consider:

1. No vowel markings: Ancient Hebrew lacked vowel markings, so the Tetragrammaton was written only with consonants (YHWH).

"Adonai" substitution: To avoid misusing the sacred name, Jewish tradition substituted "Adonai" (meaning "my Lord") when reading the Tetragrammaton aloud.

2. Scholarly consensus: Most scholars agree that the original pronunciation of the Tetragrammaton was likely "Yahweh".

3. Modern Pronunciation in Hebrew: Native Hebrew speakers, including scholars and translators like Yael Ahmon, pronounce the tetragrammaton as "Jehovah" with slight variations. Examples from Israeli radio broadcasts and modern Hebrew texts show the name consistently pronounced in a way resembling "Jehovah."

4. Grammatical and Historical Consistency: Hebrew grammar rules indicate that the letters of the tetragrammaton (יהוה) align with the pronunciation "Jehovah," not "Yahweh." For instance: The letter "He" (ה) typically denotes a vowel or a faint aspirated sound, which aligns with "Jehovah" but not "Yahweh." The word "govah" (גוה), derived from the same root letters, is pronounced similarly.

Hebrew names containing the divine prefix (e.g., יהו־) support "Yehovah" rather than "Yahweh," as in Jehoshua, Jehohanan, and Jehoshaphat.

5. Historical Evidence: Ancient translations and interpretations of the Hebrew scriptures into Latin and other languages used "Jehovah." The pronunciation "Yahweh" stems from speculative reconstructions by non-Hebrew sources, notably the Greek historian Diodorus Siculus, who inaccurately represented Hebrew terms.

6. Theological and Practical Considerations: The tetragrammaton appears nearly 7,000 times in the Bible, emphasizing its centrality and importance. The replacement of "Jehovah" with titles like "Lord" obscures the personal and distinct identity of God, contrary to scriptural intent.

7. Rabbinical Opinions: Prominent rabbis, such as Rav Zilman, have acknowledged that "Jehovah" is closer to the correct pronunciation of the divine name, explicitly rejecting "Yahweh" as inaccurate and non-Hebrew. However, it is crucial to note that no rabbi today, adhering to Jewish tradition, will pronounce Jehovah's name out loud due to the long-standing rabbinical prohibition against vocalizing the tetragrammaton.

Interestingly, in a radio interview discussing the proper pronunciation of the divine name, Rav Zilman confirmed the rejection of "Yahweh" as a valid pronunciation. While he refrained from vocalizing the correct form, his critique of "Yahweh" supports the understanding that this rendering does not align with Hebrew linguistic or traditional roots. This reflects the broader acknowledgment among some Jewish scholars that "Jehovah" (or "Yehovah") remains a closer representation of the sacred name.

8. Universal Understanding: The pronunciation "Jehovah" is widely understood across languages and regions. While it may not perfectly reflect ancient Hebrew, it honors the divine name's significance and maintains consistency in worship practices.

Such changes obscure the unique identity of Jehovah, detracting from the reverence His name deserves.

For deeper research go to "The Divine Name That Will Endure Forever" brochure, published by Jehovah's Witnesses or watch the video Warwick Museum Tours: “The Bible and the Divine Name” by clickin accordingly.

Principles of Bible Translation by Watchtower

The Bible was originally written in ancient Hebrew, Aramaic, and Greek. Today it is available in whole or in part in over 3,000 languages. The vast majority of people who read the Bible do not understand the original languages and therefore must rely on a translation. What principles should guide how the Bible is translated, and how did these govern the rendering of the New World Translation of the Holy Scriptures?

Some might conclude that a strict, word-for-word, interlinear-style translation would enable the reader to get closest to what was expressed in the original languages. However, that is not always the case. Consider a few of the reasons:

No two languages are exactly alike in grammar, vocabulary, and sentence structure. A professor of Hebrew, S. R. Driver, wrote that languages “differ not only in grammar and roots, but also . . . in the manner in which ideas are built up into a sentence.” Different languages require quite different thought patterns. “Consequently,” continues Professor Driver, “the forms taken by the sentence in different languages are not the same.”No modern language exactly mirrors the vocabulary and grammar of Biblical Hebrew, Aramaic, and Greek, so a word-for-word translation of the Bible could be unclear or at times could even convey the wrong meaning.

The meaning of a word or an expression may vary depending on the context in which it is used.A translator may be able to mirror the literal rendering of the original language in some passages, but this must be done very carefully.

Here are some examples of how word-for-word translation can be misunderstood:

The Scriptures use the expressions “sleep” and “fall asleep” to refer both to physical sleep and to the sleep of death. (Matthew 28:13; Acts 7:60) When these expressions are used in contexts that refer to death, Bible translators can use such wording as “fall asleep in death,” which helps the modern reader avoid confusion.—1 Corinthians 7:39; 1 Thessalonians 4:13; 2 Peter 3:4.

The apostle Paul used an expression found at Ephesians 4:14 that can be literally translated “in the playing of dice of men.” This ancient idiom alludes to the practice of cheating others when using dice. In most languages, a literal rendering of this allusion makes little sense. Translating this expression as “the trickery of men” is a clearer way to convey the meaning.At Romans 12:11, a Greek expression is used that literally means “to the spirit boiling.” This wording does not convey the intended meaning in English, so it is rendered “aglow with the spirit” in this translation.

During his famous Sermon on the Mount, Jesus used an expression that is often translated “Blessed are the poor in spirit.” (Matthew 5:3, King James Version) But in many languages, a literal rendering of this expression is obscure. In some cases, a strictly literal translation could imply that “the poor in spirit” are mentally unbalanced or lacking in vitality and determination. However, Jesus was here teaching people that their happiness depended, not on satisfying their physical needs, but on recognizing their need for God’s guidance. (Luke 6:20) Thus, such renderings as “those conscious of their spiritual need” or “those who know their need for God” convey more accurately the meaning of the original expression.—Matthew 5:3; The New Testament in Modern English.

In many contexts, the Hebrew word translated “jealousy” corresponds to the common meaning of the English word, namely, to feel anger over the apparent unfaithfulness of a close associate or to envy others for their possessions. (Proverbs 6:34; Isaiah 11:13) However, the same Hebrew word also has a positive connotation. For example, it may be used of the “zeal,” or protective ardor, that Jehovah shows for his servants or of his “requiring exclusive devotion.” (Exodus 34:14; 2 Kings 19:31; Ezekiel 5:13; Zechariah 8:2) It may also be used of the “zeal” that his faithful servants have for God and his worship or of their ‘tolerating no rivalry’ toward him.—Psalm 69:9; 119:139; Numbers 25:11.The Hebrew expression that usually refers to the human hand has a wide variety of meanings. Depending on the context, this word may be rendered “authority,” “generosity,” or “power.” (2 Samuel 8:3; 1 Kings 10:13; Proverbs 18:21) In fact, this particular word is translated over 40 different ways in the English edition of the New World Translation of the Holy Scriptures.

In view of these factors, Bible translation involves more than simply rendering an original-language word with the same term each time it occurs. A translator must use good judgment in order to select words in the target language that best represent the ideas of the original-language text. In addition, there is a need to structure the sentences in a way that conforms to the rules of grammar of the target language, making the text easy to read.

At the same time, extremes in rewording the text must be avoided. A translator who liberally paraphrases the Bible according to how he interprets the overall idea could distort the meaning of the text. How so? The translator may erroneously insert his opinion of what the original text means or may omit important details contained in the original text. So while paraphrases of the Bible may be easy to read, their very freeness at times may prevent the reader from getting the true message of the text.

Doctrinal bias can easily color a translator’s work. For example, Matthew 7:13 says: “Spacious is the road leading off into destruction.” Some translators, perhaps affected by doctrinal bias, have used the term “hell” rather than what the Greek term really means, namely, “destruction.”

A Bible translator must also consider that the Bible was written using the common, everyday language of average people, such as farmers, shepherds, and fishermen. (Nehemiah 8:8, 12; Acts 4:13) Therefore, a good translation of the Bible makes the message it contains understandable to sincere people, regardless of their background. Clear, common, readily understood expressions are preferred over terms that are rarely used by the average person.

Quite a number of Bible translators have taken the unjustifiable liberty of omitting God’s name, Jehovah, from modern translations even though that name is found in ancient Bible manuscripts. (See Appendix A4.) Many translations replace the name with a title, such as “Lord,” and some even obscure the fact that God has a name. For example, in some translations, Jesus’ prayer recorded at John 17:26 reads: “I made you known to them,” and at John 17:6, “I have revealed you to those whom you gave me.” However, a faithful rendering of Jesus’ prayer reads: “I have made your name known to them,” and “I have made your name manifest to the men whom you gave me.”

As stated in the foreword to the original English edition of the New World Translation: “We offer no paraphrase of the Scriptures. Our endeavor all through has been to give as literal a translation as possible, where the modern English idiom allows and where a literal rendition does not for any clumsiness hide the thought.” Thus, the New World Bible Translation Committee has endeavored to strike a balance between using words and phrasing that mirror the original and, at the same time, avoiding wording that reads awkwardly or hides the intended thought. As a result, the Bible can be read with ease and the reader can have full confidence that its inspired message has been transmitted faithfully.—1 Thessalonians 2:13.

Leningrad Codex

The Leningrad Codex (a codex is a handwritten book bound at one side, as opposed to a scroll) is so named because it has been housed at the National Library of Russia in Saint Petersburg since 1863 (before 1917 named Imperial Public Library). In 1924, after the Russian Revolution, Petrograd (formerly Saint Petersburg) was renamed Leningrad, and, because the codex was used as the basic text for the Biblia Hebraica since 1937, it became internationally known as the "Leningrad Codex". Although the city's name was restored to the original St Petersburg after the dissolution of the Soviet Union in 1991, the National Library of Russia requested that "Leningrad" be retained in the name of the codex. Nonetheless, the Codex is occasionally referred to as the Codex Petersburgensis or Codex Petropolitanus, or the St. Petersburg Codex. This is ambiguous as, since 1876, these appellations refer to a different biblical codex (MS. Heb B 3) which is even older (AD 916), but contains only the later Prophets.

This image shows the front cover of the Masora Bible, a publication based on the Leningrad Codex, released by Jehovah's Witnesses. This edition aligns the order of books, chapters, and verses with the New World Translation, enabling easy reference for those engaging in deeper studies of the Hebrew Scriptures. It is particularly valuable for researchers, like myself, who investigate the origins and contextual meanings of specific Hebrew words. Personally, I find this resource indispensable in my ongoing exploration of Solomon's enigmatic expression: "lady, even many ladies."

The meticulous design of this text provides profound insights into the original Hebrew, helping to uncover its nuanced meanings. Later in this chapter, I will refer to the New World Translation in modern Hebrew, which exhibits noticeable differences from the Leningrad Codex, reflecting nearly 2,000 years of evolution in the Hebrew language.

I should note that I am not proficient in either ancient or modern Hebrew. Over the past 12 years, I have been a part of the Russian Congregation of Jehovah’s Witnesses in Louisville, KY, where the core membership includes a large Jewish family who became Jehovah’s Witnesses in Russia and moved to the United States about 25 years ago. Their inspiring story will be shared in one of my future chapters. This family has been instrumental in enriching my understanding of scriptural history and context (including facilitating my opportunity to view the Dead Sea Scrolls in person). However, my linguistic research does not rely on their expertise.

Instead, I utilize tools that are readily accessible online. For example, Google Translate allows me to extract text from the Masora Bible or the New World Translation in Hebrew, paste it into the translation tool, and instantly obtain an accurate rendering. The title page of the Masora Bible, displayed alongside its front cover here, demonstrates this approach. If you wish to examine specific Bible verses in the original Hebrew text from the Masora Bible or the Modern Hebrew New World Translation, you can use the same process: click on the image, copy the text, and paste it into Google Translate.

While I initially relied on other online tools for my research into Solomon’s “ladies,” I found they often emphasized musical interpretations, which prompted me to elevate my investigation to more scholarly sources. Combining the Masora Bible and the Modern Hebrew New World Translation with advanced translation tools like Google Translate has proven to be the most effective and reliable approach for my studies.

Review of NWT of Jehovah's Witnesses from Hebrew to English by Benjamin Kedar-Kopfstein

In 1981, biblical scholar Benjamin Kedar-Kopfstein stated that the Old Testament work is largely based on the formal structure of biblical Hebrew. In 1989, Kedar-Kopfstein said, "In my linguistic research in connection with the Hebrew Bible and translations, I often refer to the English edition of what is known as the 'New World Translation.' In so doing, I find my feeling repeatedly confirmed that this work reflects an honest endeavor to achieve an understanding of the text that is as accurate as possible. Giving evidence of a broad command of the original language, it renders the original words into a second language understandably without deviating unnecessarily from the specific structure of the Hebrew. ... Every statement of language allows for a certain latitude in interpreting or translating. So the linguistic solution in any given case may be open to debate. But I have never discovered in the 'New World Translation' any biased intent to read something into the text that it does not contain." In 1993 Kedar-Kopfstein said that the NWT is one of his occasionally quoted reference works.

Benjamin Kedar-Kopfstein (1 August 1923 – 2013) was an Israeli professor emeritus and Chairman of the Department of Bible Studies at the University of Haifa. He was also a member of the academic staff of the Hebrew University Bible Project in charge of the Latin versions. Many of his articles on biblical philology have appeared in the Jewish Quarterly Review, Textus, Theologisches Wörterbuch zum Alten Testament, Zeitschrift für die Alttestamentliche Wissenschaft and in biblical encyclopedias.

MAY 10, 2022
ISRAEL

Complete New World Translation Released in Modern Hebrew

Recently, all Hebrew-speaking congregations in the Israel branch territory were informed that the complete New World Translation of the Holy Scriptures in modern Hebrew would be available for download in digital formats starting on May 2, 2022. Printed copies will be available in September 2022.

This edition combines the translation of the Hebrew Scriptures released in 2020 with a revised translation of the Christian Greek Scriptures. This is the first time the complete New World Translation is available in modern Hebrew in one volume. The rendering of the Hebrew Scriptures into modern Hebrew gives readers insight into the meaning of the ancient, inspired text, which is now difficult for most readers to understand.

Click to access

Now that I’ve introduced you to the tools I use in my research, let us delve deeper into Solomon’s mysterious reference to “ladies.” However, it is crucial to remember that these tools are merely aids. The primary source of understanding is Jehovah and the guidance of His spirit. As Joseph wisely stated in Genesis 40:5-8: "The cupbearer and the baker of the king of Egypt, who were confined in the prison, each had a dream on the same night, and each dream had its own interpretation. The next morning, when Joseph came in and saw them, they looked dejected. So he asked the officers of Pharaoh who were in custody with him in his master’s house: ‘Why are your faces gloomy today?’ At this they said to him: ‘We each had a dream, but there is no interpreter with us.’ Joseph said to them: ‘Do not interpretations belong to God? Relate it to me, please.’” This principle—that interpretations belong to God—is the foundation of our study. While tools such as translations and linguistic resources provide valuable insights, they can only take us so far. The ultimate understanding of Solomon’s enigmatic words depends on Jehovah’s spirit.

As we seek to uncover the meaning of Solomon’s expression, “lady, even many ladies,” let us approach this endeavor with prayerful humility. The best step you can take right now is to call upon Jehovah’s name and actively seek wisdom.

In my chapter “Big Decision,” I share how I made a decisive turn away from literal pursuits, including "ladies"—as women—specifically how I viewed them as someone coming out of the world. I placed these pursuits on hold to focus on acquiring knowledge, wisdom, and understanding. Reflecting on Solomon, we see a similar focus in his words:

"I have acquired great wisdom, more than anyone who was before me in Jerusalem, and my heart gained a great deal of wisdom and knowledge. I applied my heart to knowing wisdom and to knowing madness and to knowing folly. I even embraced foolishness to find out what was the best thing for humans to do during their few days of life under the heavens." (Ecclesiastes 1:16-17; 2:3)

Solomon’s writings demonstrate his use of different levels of judgment as he observed life. Should we be surprised, then, that people interpret these terms differently when even Solomon himself viewed the same subjects from various angles, possibly drawing different conclusions? For example, Solomon assessed hard work from two distinct perspectives:

"There is nothing better for a man than to eat and drink and find enjoyment in his hard work. This too, I have realized, is from the hand of the true God, for who eats and who drinks better than I do? To the man who pleases him, he gives wisdom and knowledge and rejoicing, but to the sinner, he gives the occupation of gathering and merely collecting to give to the one who pleases the true God." (Ecclesiastes 2:24-26)

Regarding Solomon’s terminology, words like woman/women, wife/wives, concubine/concubines, lady/ladies, field/fields, musical instruments, or even Muse as inspiration, seem to carry layers of meaning. These words may have held nuanced interpretations in Solomon’s time, varying according to an individual's perception. As the Russian saying goes, “Each one understands in the measure of his own corruption.” This expression—often used to counter baseless accusations—reminds us that interpretations can reveal as much about the interpreter’s heart as about the text itself.

Apostle Paul posed an insightful question: “For who among men knows the things of a man except the man’s spirit within him?” He added, “So, too, no one has come to know the things of God except the spirit of God.” (1 Corinthians 2:11) This underscores the need for Jehovah’s spirit to truly grasp the meaning behind His inspired words.

Consider Ecclesiastes 2:8, a scripture often translated differently across versions. Here are some examples:

New World Translation (Study Edition): "I gathered male and female singers for myself, as well as what brings great pleasure to the sons of men—a woman, yes, many women."
1984 Reference Bible: "I made male singers and female singers for myself and the exquisite delights of the sons of mankind, a lady, even ladies."
King James Version: "I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts."
King James Version (KJV): "I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts."
American Standard Version: "I gathered male singers and female singers, and the delights of men—musical instruments, and that of all sorts."
Byington: "I got myself singers of both sexes and mankind’s voluptuous delights, many a lady."
Rotherham: "I provided me singing-men and singing-women, and the delights of the sons of men, a wife and wives."
New American Standard Version: "I provided for myself male and female singers and the pleasures of men—many concubines."
New International Version (NIV): "I acquired male and female singers, and a harem as well—the delights of a man’s heart."
English Standard Version (ESV): "I got singers, both men and women, and many concubines, the delight of the children of man."
New American Standard Bible (NASB): "I provided for myself male and female singers and the pleasures of men—many concubines.
New King James Version (NKJV): "I acquired male and female singers, the delights of the sons of men, and musical instruments of all kinds.
Good News Translation (GNT): "Men and women sang to entertain me, and I had all the women a man could want."
The Message (MSG): "I gathered a chorus of singers to entertain me with song, and—most exquisite of all pleasures—voluptuous maidens for my bed."
New Living Translation (NLT): "I hired wonderful singers, both men and women, and had many beautiful concubines. I had everything a man could desire!"
Christian Standard Bible (CSB): "I gathered male and female singers for myself, and many concubines, the delights of men."
Revised Standard Version (RSV): "I got singers, both men and women, and many concubines, man's delight."
Douay-Rheims Bible: "I made me singing men, and singing women, and the delights of the sons of men, cups and vessels to serve to pour out wine"

The word voluptuous generally refers to something that is full of luxury, sensuality, or physical pleasure. Its specific meanings can vary based on context:

Relating to physical beauty or attraction:
- Often describes a person's physical appearance, particularly someone with a full, curvaceous figure, typically associated with feminine beauty.
Indulging in or characterized by luxury or sensual pleasure:
- Suggests an appreciation for things that bring physical or sensory delight, such as fine food, rich textures, or pleasurable experiences.
Sensuous or appealing:
- May imply a strong focus on or appeal to the senses, evoking feelings of desire or satisfaction.

For example:

In the context of Ecclesiastes 2:8, "voluptuous maidens" could be interpreted as referring to women who were seen as embodying sensual or physical pleasures, fitting into the broader themes of Solomon's indulgence in worldly delights.

When used outside such a context, the word can also carry a neutral or positive connotation, celebrating beauty or luxury.

The diversity in translation illustrates the mystery Jehovah embedded in these words. Without His spirit, no one can fully unpack their meaning. That’s why it’s essential to pray for Jehovah’s guidance. As Paul wrote: “For ‘who has come to know the mind of Jehovah, so that he may instruct him?’ But we do have the mind of Christ.” (1 Corinthians 2:16)

Even angels do not have access to all divine knowledge. As Peter wrote: "Concerning this salvation, the prophets who prophesied about the undeserved kindness meant for you made a diligent inquiry and a careful search. They kept on investigating what particular time or season the spirit within them was indicating concerning Christ as it testified beforehand about the sufferings meant for Christ and about the glory that would follow. It was revealed to them that they were ministering, not to themselves, but to you, regarding what has now been announced to you by those who declared the good news to you with holy spirit sent from heaven. Into these very things, angels are desiring to peer." (1 Peter 1:10-12) Interestingly, angels once left their heavenly dwelling to take human wives. Why? Could it be that, as my friend once said, “There’s something about women in the way Jehovah created them”?

Instead of judging what I don’t know—such as how certain translators arrived at their interpretations—I choose to listen to what the sons of men consider as exquisite delights and great pleasures. These include beautiful (voluptuous) women—whether wives, concubines, maidens, or ladies—musical instruments of all sorts, and even cups and vessels used to pour out wine. The wide variety of interpretations for the terms that appear only once in the Bible, specifically in the writings of Solomon, highlights the challenge of fully grasping their meaning. How can we unwind this mystery?

It is time to dive into the original words that Solomon used in his writings. Consider this insight from Ecclesiastes 12:9-12:

"Not only had the congregator become wise but he continually taught the people what he knew, and he pondered and made a thorough search in order to compile many proverbs. The congregator sought to find delightful words and to record accurate words of truth. The words of the wise are like oxgoads, and their collected sayings are like firmly embedded nails; they have been given from one shepherd. As for anything besides these, my son, be warned: To the making of many books there is no end, and much devotion to them is wearisome to the flesh."

Solomon’s pursuit was not merely about finding pleasing expressions; he was committed to truthfulness and precision in his words. It is crucial to recognize that Solomon’s wisdom was a gift from Jehovah, who had chosen him as a vessel of His purpose. Solomon, like his father David, was an adopted son of Jehovah, receiving His guidance and favor. Jehovah’s promise to David illustrates this clearly: "When your days come to an end and you are laid to rest with your forefathers, then I will raise up your offspring after you, your own son, and I will firmly establish his kingdom. He is the one who will build a house for my name, and I will firmly establish the throne of his kingdom forever. I will become his father, and he will become my son. When he does wrong, I will reprove him with the rod of men and with the strokes of the sons of men. My loyal love will not be taken away from him the way I took it away from Saul, whom I removed from before you. Your house and your kingdom will be secure forever before you; your throne will be firmly established forever.” (2 Samuel 7:12-16)

Jehovah promised never to withdraw His loyal love from Solomon as He did with Saul. While Solomon did not adhere to all of Jehovah’s standards and consequently failed to attain the full measure of truth and wisdom, his efforts to seek and implement divine wisdom were significant. In Ecclesiastes, Solomon often expresses the futility of human pursuits and describes striving after the wind, highlighting the limitations of his time and understanding. This was not due to a lack of effort but because it was not yet Jehovah’s appointed time to reveal His purpose in full. Jehovah’s judgment day and the culmination of His plans were still set for the distant future.

Despite these limitations, Solomon was chosen as a unique vessel, capable of hearing Jehovah’s words, refining the inspired expressions of truth and wisdom, and compiling them into books that would serve as a divine message for all humankind. His writings carry profound layers of wisdom, infused with a spiritual DNA that would later be unpacked by Jehovah’s spiritually begotten sons. Guided by Jehovah’s spirit, these individuals would uncover the mysteries embedded in Solomon’s words, not only for their own understanding but also to illuminate these truths for all creation—a central theme of my book. Solomon’s role underscores the unfolding of Jehovah’s purpose through His chosen instruments across time.

To accept what I’ve said, consider Jesus’ profound statement in Luke 11:31: “The queen of the south will be raised up in the judgment with the men of this generation and will condemn them, for she came from the ends of the earth to hear the wisdom of Solomon. But look! Something more than Solomon is here.” This scripture underscores the connection between Solomon’s wisdom and Jesus’ mission. Solomon, inspired by Jehovah, wrote down wisdom that was later fully embodied and realized in Jesus’ life and teachings. As a descendant of David, Jesus was the one through whom Jehovah fulfilled all His promises to David. Jesus not only demonstrated unparalleled wisdom but also consciously lived and spoke in a way that brought the wisdom encoded in the Hebrew Holy Scriptures into reality. He illuminated the truths that had been written centuries earlier, including those found in Solomon’s writings, fulfilling their purpose in ways that even Solomon himself could not have fully grasped.

Please don’t think I’ve lost my point here. All of this is laying the groundwork for the findings I’m about to share from my research into the Hebrew Masora Bible. These reflections will prepare you to examine the context and depth of what I’ve uncovered, allowing us to explore these insights with clarity and understanding. Stay with me as I carefully review the broader conversation before delving into my specific discoveries.

If it took 6,000 years for Jehovah's promise in the Garden of Eden to unfold—a promise given after the Devil deceived Eve with a lie that led her astray from Jehovah—then surely, a little more patience is warranted as I prepare to vocalize my findings. Consider the profound nature of that promise, spoken to the woman and to the Devil: “And I will put enmity between you and the woman and between your offspring and her offspring. He will crush your head, and you will strike him in the heel.” (Genesis 3:15). The intricate fulfillment of this divine prophecy required millennia; therefore, the time I take to lay out my discoveries is, by comparison, but a fleeting moment. Furthermore, as you will soon see, this scripture holds a vital connection to my discoveries concerning those enigmatic “ladies.”

What is the context of the entire conversation in which Jesus identified himself as more than Solomon? To provide clarity, I will quote the full account as it is recorded in the Gospels of Matthew and Luke. Starting with Matthew 12:22-50, I will present this as the master text in red, incorporating a couple of phrases from Luke’s account of the same conversation in blue Luke 11:14-36

"22Then they brought him a demon-possessed man who was blind and speechless, and he cured him, so that the speechless man could speak and see. 23 Well, all the crowds were astounded and began to say: “May this not perhaps be the Son of David?” 24 At hearing this, the Pharisees said: “This fellow does not expel the demons except by means of Be·elʹze·bub, the ruler of the demons.” 25 Knowing their thoughts, he said to them: “Every kingdom divided against itself comes to ruin, and every city or house divided against itself will not stand. 26 In the same way, if Satan expels Satan, he has become divided against himself; how, then, will his kingdom stand? 27 Moreover, if I expel the demons by means of Be·elʹze·bub, by whom do your sons expel them? This is why they will be your judges. 28 But if it is by means of God’s spirit that I expel the demons, the Kingdom of God has really overtaken you. 29 Or how can anyone invade the house of a strong man and seize his possessions unless he first ties up the strong man? Only then can he plunder his house. 30 Whoever is not on my side is against me, and whoever does not gather with me scatters.

31 “For this reason I say to you, every sort of sin and blasphemy will be forgiven men, but the blasphemy against the spirit will not be forgiven. 32 For example, whoever speaks a word against the Son of man, it will be forgiven him; but whoever speaks against the holy spirit, it will not be forgiven him, no, not in this system of things nor in that to come.

33 “Either you make the tree fine and its fruit fine or make the tree rotten and its fruit rotten, for by its fruit the tree is known. 34 Offspring of vipers, how can you speak good things when you are wicked? For out of the abundance of the heart the mouth speaks. 35 The good man out of his good treasure sends out good things, whereas the wicked man out of his wicked treasure sends out wicked things. 36 I tell you that men will render an account on Judgment Day for every unprofitable saying that they speak; 37 for by your words you will be declared righteous, and by your words you will be condemned.”

38 Then as an answer to him, some of the scribes and the Pharisees said: “Teacher, we want to see a sign from you.” 39 In reply he said to them: “A wicked and adulterous generation keeps on seeking a sign, but no sign will be given it except the sign of Joʹnah the prophet. 40 For just as Joʹnah was in the belly of the huge fish for three days and three nights, so the Son of man will be in the heart of the earth for three days and three nights. 41 Men of Ninʹe·veh will rise up in the judgment with this generation and will condemn it, because they repented at what Joʹnah preached. But look! something more than Joʹnah is here. 42 The queen of the south will be raised up in the judgment with this generation and will condemn it, for she came from the ends of the earth to hear the wisdom of Solʹo·mon. But look! something more than Solʹo·mon is here.

43 “When an unclean spirit comes out of a man, it passes through waterless places in search of a resting-place and finds none. 44 Then it says, ‘I will go back to my house from which I moved,’ and on arriving, it finds the house unoccupied but swept clean and adorned. 45 Then it goes and takes along with it seven different spirits more wicked than itself, and after getting inside, they dwell there; and the final circumstances of that man become worse than the first. That is how it will be also with this wicked generation.”

27 Now as he was saying these things, a woman from the crowd called out to him: “Happy is the womb that carried you and the breasts that nursed you!” 28 But he said: “No, rather, happy are those hearing the word of God and keeping it!”

46While he was yet speaking to the crowds, his mother and brothers were standing outside, seeking to speak to him. 47 So someone said to him: “Look! Your mother and your brothers are standing outside, seeking to speak to you.” 48 In reply he said to the one who spoke to him: “Who is my mother, and who are my brothers?” 49 And extending his hand toward his disciples, he said: “Look! My mother and my brothers! 50 For whoever does the will of my Father who is in heaven, that one is my brother and sister and mother.”

33After lighting a lamp, a person puts it, not in a hidden place nor under a basket, but on the lampstand, so that those who come in may see the light. 34 The lamp of the body is your eye. When your eye is focused, your whole body is also bright; but when it is envious, your body is also dark. 35 Be alert, therefore, that the light that is in you is not darkness. 36 Therefore, if your whole body is bright with no part of it dark, it will all be as bright as when a lamp gives you light by its rays.”

You probably feel inspired after reflecting on the quoted scriptures—that’s the beauty of God’s Word, as it enlightens our hearts and minds. Do you already have some ideas that connect this to Solomon’s “ladies”? I wouldn’t be surprised if you do. But let me assure you, the bigger surprises are still on their way. I’ve marked key words that I want you to take note of before I delve into the original Hebrew terms.

I realize that what I am about to present is still forming in my mind, and it may seem early to expect others to see what I see. Still, I feel it is time to introduce the idea so that, in my future reasoning, you will know where to look to test whether this vision is true. What I see is connected to the mysterious ladies of high regard. In Scripture, Jesus himself used the word mother in a way that draws our attention to something higher than the ordinary family bond. For most people, a mother is a lady of high regard—sacred, honored, and foundational. While many have suffered difficult experiences with their mothers, the sacredness of motherhood itself remains immense. Jesus certainly had a good earthly mother, Mary, who raised and trained him as a son of man. Yet, in the moment when his mother and brothers stood outside, seeking to speak with him, he shifted the focus toward a different mother—the one that Paul described as “the Jerusalem above… our mother” (Galatians 4:26).

John records a detail that explains this: “His brothers were, in fact, not exercising faith in him” (John 7:5). So when Mary and his brothers stood outside, they were not part of the circle of faith; they were outside the spiritual fellowship where Jesus was teaching. No wonder Jesus emphasized the higher mother and the new spiritual family, for even a prophet is often rejected in his own household (Luke 4:24; Matthew 10:36). His spiritual bonds with his disciples—those eager to do Jehovah’s will—were now more vital than the natural ties that could slow down his divine mission.

Two Mothers: Earthly Tutor and Heavenly Mother

Paul helps us step into this picture in Galatians 4:17-31:

"They are zealous to win you over, but not for a good purpose; they want to alienate you from me, so that you may be eager to follow them.

However, it is always fine for someone to seek zealously after you for a good purpose and not just when I am present with you, my little children, for whom I am again experiencing birth pains until Christ is formed in you. I wish I could be present with you just now and speak in a different way, because I am perplexed over you.

Tell me, you who want to be under law, Do you not hear the Law? For example, it is written that Abraham had two sons, one by the servant girl and one by the free woman; but the one by the servant girl was actually born through natural descent and the other by the free woman through a promise.

These things may be taken as a symbolic drama; for these women mean two covenants, the one from Mount Siʹnai, which bears children for slavery and which is Haʹgar. Now Haʹgar means Siʹnai, a mountain in Arabia, and she corresponds with the Jerusalem today, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother.

For it is written:
“Be glad, you barren woman who does not give birth;
Break into joyful shouting, you woman who does not have birth pains;
For the children of the desolate woman are more numerous
Than those of her who has the husband.”

Now you, brothers, are children of the promise the same as Isaac was. But just as then the one born through natural descent began persecuting the one born through spirit, so also now.

Nevertheless, what does the scripture say?
“Drive out the servant girl and her son,
For the son of the servant girl will by no means be an heir
With the son of the free woman.”

So, brothers, we are children, not of a servant girl, but of the free woman."

If we put ourselves in this picture, we can think about who and how influences us. The idea that I want to develop here is that there are two types of “mother” figures in the spiritual sense. Both were allowed by Jehovah, but they serve different purposes. One is like Hagar, a tutor or guardian for a time, providing a structure until the new birth from the heavenly mother takes place. The other is the free woman, the “Jerusalem above,” who is our true mother.

The Hagar-type mother is more vulnerable to the influence of demons. This is because the nations and societies she represents are constantly under attack, and Satan tries to bring them under his control politically, religiously, and economically. The Bible often pictures these nations as “daughters,” showing how entire communities can be treated as vulnerable women or mothers of their people.

For example, Egypt and Philistia are called the “daughters of the nations” when Jehovah condemned their influence over Israel: “I gave you to the greed of the daughters of the Philistines, and even they were ashamed of your obscene conduct” (Ezekiel 16:27). Babylon, Tyre, and other powerful nations are similarly addressed as daughters who would be humbled: “Come down and sit in the dust, O virgin daughter of Babylon… O daughter of the Chaldeans” (Isaiah 47:1). Ezekiel even describes the two unfaithful sisters, Oholah and Oholibah, who picture Samaria and Jerusalem as daughters who prostituted themselves to the nations (Ezekiel 23:2‑4).

This imagery shows that the “Hagar” system of the world is like a network of vulnerable daughters. They can appear honorable, protective, or nurturing, but they are exposed to demonic manipulation and spiritual prostitution. In contrast, the “Jerusalem above” is the free woman, our spiritual mother, under Jehovah’s direct protection, untainted by worldly corruption. Only under her care can Christ be truly “formed in us,” as Paul expressed.

In contrast to the vulnerable “daughters of the nations,” the “Jerusalem above” is the free woman and our true spiritual mother. She is not swayed by the politics, economies, or religions of this world. Her children are not born through human effort or natural descent but through God’s spirit and promise. Paul explained that those who belong to Christ are “children of the promise, the same as Isaac was” (Galatians 4:28). These children are spiritually free because their life and identity are formed from above, not from the present system that is enslaved to sin and corruption.

The free woman nurtures her children directly under Jehovah’s care. Isaiah foretold her increase, saying: “Be glad, you barren woman who does not give birth; break into joyful shouting, you woman who does not have birth pains, for the children of the desolate woman are more numerous than those of her who has the husband” (Isaiah 54:1; quoted in Galatians 4:27). These children are not bound to the fears or manipulations that dominate the nations. Instead, they are prepared to become heirs of God’s promises, fully under the guidance of His spirit.

Living as children of the free woman requires breaking away from the influence of the “daughters of the nations.” Just as Paul urged the Galatians to “drive out the servant girl and her son,” we must refuse the bondage of worldly systems and let Christ be formed in us (Galatians 4:30,19). Under the shadow of this free mother, nurtured by heavenly light, we grow toward spiritual maturity and true freedom.

Shadow of Women: Pleasure and Influence in Solomon’s Life

Shadow is the next dot that I want to connect with. The words that Solomon used in Ecclesiastes 2:8 leave a huge field for interpretation. I think Jehovah's influence is clearly here to make Solomon use the words that appear in the Bible only one time. Those words are encoded with a lot of symbolism and really take time to unfold.

Consider also the fact that the Aramaic language was the dominant international language for all Semitic languages widely spread in the Promised Land and the ancient world. I simply put Wikipedia references here for those who need to familiarize themselves with Aramaic and its connection with Hebrew.

I have to keep my focus on Solomon’s statement in Ecclesiastes 2:8. Mainly, my emphasis is on Solomon’s words: “great pleasure to the sons of men—a woman, yes, many women (or ‘a lady, yes, ladies’).” Solomon talks about great pleasure to the sons of men. He doesn’t speak only on behalf of the Jewish people, but he speaks about something general for all men.

Knowing that delegations of royal courts of other nations came to visit Solomon’s royal court regularly, as the Bible says:

1 Kings 4:34 – “People of all the nations came to hear Solomon’s wisdom; they came from all the kings of the earth who had heard about his wisdom.”

1 Kings 10:1-2 – “Now the queen of Sheba heard the report about Solomon in connection with the name of Jehovah, so she came to test him with perplexing questions. She arrived in Jerusalem with a very impressive entourage, with camels carrying balsam oil and a great deal of gold and precious stones. She went in to Solomon and spoke to him about everything that was close to her heart.”

2 Chronicles 9:23-24 – “All the kings of the earth were seeking an audience with Solomon to hear his wisdom, which God had put in his heart. They were each bringing a gift—articles of silver, articles of gold, garments, weapons, balsam oil, horses, and mules—and this continued year after year.”

When Solomon spoke about the “great pleasure to the sons of men—a woman, yes, many women,” he touched on something that goes beyond physical desire. In the ancient mind, a woman of high regard could represent refreshment, protection, and even influence, just as a shadow provides relief from the scorching sun. In many Scriptures, the shadow is associated with protection, covering, or a hidden presence, whether divine or human. Solomon himself wrote elsewhere: “For the one who is living, it is better to be a living dog than a dead lion; because the living know that they will die, but the dead know nothing at all… Their love and their hate and their jealousy have already perished, and they no longer have a share in anything that is done under the sun.” (Ecclesiastes 9:4-6) Here, “under the sun” reminds us of exposure to the heat of life without the shadow of protection or relief.

In this light, the “ladies” of Solomon’s expression can be understood in layers. On the surface, they are literal wives and concubines who brought him earthly delight. But symbolically, they represent shadows of influence—nations, alliances, and spiritual or political coverings that a king could enjoy or depend on. Just as a man might seek shelter in a literal shadow from the sun, a ruler might seek comfort and delight in the figurative shade of alliances, women, or foreign influence.

This thought begins to reveal why the shadow becomes such a deep theme in Scripture: a shadow can either refresh and protect or hide and mislead. In Solomon’s life, both forms of shadow appeared. His enjoyment of many women symbolized both the refreshing shade of pleasure and the dangerous shade of foreign influence that eventually drew his heart away from Jehovah.

Solomon’s “Pleasure of the Sons of Men” and Its Wider Audience

So, if we take into consideration that Solomon might have intended his message to appeal to more than just the Jews in Hebrew—especially since foreign diplomacy constantly sought his audience—this could explain why Solomon used an expression that would carry meaning even for other nations when he spoke of the “greatest pleasure of the sons of men.”

I want to admit my limitation here. My knowledge of Hebrew or Aramaic is very small, and I hold no authority or credibility in these languages. I share this to give my readers clarity about my nullity in this area. All I am doing is pulling a thread of spiritual meaning that makes sense to me.

I will be greatly surprised if someone knowledgeable catches my idea and is able to trace these lost connections.

If you want to keep up with my unprofessional, even naive logic, I only ask that you proceed carefully. I sincerely believe in the spiritual approach to research—an approach where the spirit teaches and where we test the spirits to see whether they originate with God.

From Solomon’s Pleasures to the Mystery of the Shadow

When I meditate on Solomon’s words about the “greatest pleasure of the sons of men” and his reference to “a lady, yes, ladies” (Ecclesiastes 2:8), my thoughts are naturally drawn to the next dot in this spiritual pattern—the concept of shadow.

A shadow is a presence without full exposure, a shape that hints at reality but does not reveal it completely. In the same way, Solomon’s words leave a field for deep reflection, a sense that there are layers of meaning hidden within his description of women of high regard and delight.

Throughout the Scriptures, shadows often appear where Jehovah is near, where His presence touches the earth without overwhelming it. We see this in the cherubim’s wings over the Ark, in the breezy part of the day in Eden, and in prophetic imagery where His shade refreshes or conceals.

By linking Solomon’s expression to the mystery of shadows, I begin to sense that these ladies of high regard are not just earthly figures but carry symbolic meaning. Like a shadow cast by a greater reality, they point to spiritual principles and influences that require careful discernment.

Jehovah’s Presence and the Shadow

Psalm 91:1

Anyone dwelling in the secret place of the Most High

Will lodge under the shadow of the Almighty.

Psalm 63:7

Because you are my helper,

I will rejoice in the shadow of your wings.

Psalm 121:5

Jehovah is your Protector;

Jehovah is the shade at your right hand.

Isaiah 4:6

And there will be a shelter to provide shade by day from the heat

And for refuge and protection from storms and the rain.

Lamentations 4:20

The breath of our nostrils, the anointed of Jehovah,

Was captured in their large pit.

The one of whom we said: “In his shadow we will live among the nations.”

Leviticus 16:2 (indirect reference to the shadow of the cherubs)

Jehovah said to Moses: “Tell Aaron your brother that he may not come at just any time into the holy place inside the curtain, in front of the cover on the Ark, so that he may not die, because I will appear in a cloud over the cover.”

When we follow the thread of “shadow” in the Scriptures, we can see that it has two directions—divine shadow and human shadow.

The divine shadow always brings refreshment, safety, and life. It is the shadow of Jehovah Himself or of His appointed representatives. This is why the psalmist could say: “Anyone dwelling in the secret place of the Most High

Will lodge under the shadow of the Almighty.” —Psalm 91:1

It is also why God’s people could find relief under the shadow of His wings and even under the shadow of His anointed one among the nations. These shades are refreshing, protective, and life-giving.

But there is also the human shadow—the shade of influence cast by symbolic women or “mothers.” Paul spoke of Hagar and the Jerusalem below as one type of mother, who could only bring forth children into slavery. This is a shade of limitation and testing. It is vulnerable to the influence of the nations and their spirits.

Meanwhile, the Jerusalem above—our spiritual mother—casts the shadow of freedom and promise. Her shade refreshes and gives birth to life through the spirit. This is why Paul said that he felt birth pains until Christ was formed in his spiritual children.

When we now combine this with Solomon’s words in Ecclesiastes 2:8 about “a lady, yes, ladies” being among the greatest pleasures of the sons of men, we see an intersection of shadow and influence.

A woman in high regard can be a refreshing shadow, like the divine shade that soothes and gives life.

But if she is under the influence of the nations and their spirits, she can become a shadow of enticement or control, as seen in the daughters of Moab or the harlot of Revelation.

So the question that Solomon’s riddle-like statement provokes is: Whose shadow are we standing in?

This duality of shadow reaches its prophetic climax in Revelation. The great harlot, Babylon the Great, is described as the mother of the prostitutes and of the disgusting things of the earth. Her “daughters” are the nations and religious systems that cast their shadow over humanity, inviting men to take shelter under their influence. Yet, this shadow is deceptive: it promises pleasure, wealth, and honor, but it leads to spiritual slavery and death. In contrast, the free woman—Jerusalem above—casts the shadow of life and refreshment, nurturing those who seek Jehovah’s favor.

The contrast of shadows is now clear. Under one, there is captivity and defilement, under the other, protection and spiritual refreshment. The vision in Revelation reminds me that every human heart stands under some shadow, and the question becomes: Which shadow covers me— the fleeting shade of the nations or the life-giving shade of Jehovah?

Here are the relevant passages from Revelation 17 and 18:

Revelation 17

One of the seven angels who had the seven bowls came and said to me: “Come, and I will show you the judgment on the great prostitute who sits on many waters, with whom the kings of the earth committed sexual immorality, and the inhabitants of the earth were made drunk with the wine of her sexual immorality.”

So he carried me away in the power of the spirit into a wilderness. And I saw a woman sitting on a scarlet-colored wild beast that was full of blasphemous names and that had seven heads and ten horns. The woman was clothed in purple and scarlet, and she was adorned with gold and precious stones and pearls, and she had in her hand a golden cup that was full of disgusting things and the unclean things of her sexual immorality. On her forehead was written a name, a mystery: “Babylon the Great, the mother of the prostitutes and of the disgusting things of the earth.”

And I saw that the woman was drunk with the blood of the holy ones and with the blood of the witnesses of Jesus. Well, on seeing her I was greatly amazed. So the angel said to me: “Why is it that you were amazed? I will tell you the mystery of the woman and of the wild beast that is carrying her and that has the seven heads and the ten horns.

The wild beast that you saw was, but is not, and yet is about to ascend out of the abyss, and it is to go off into destruction. And those who dwell on the earth, whose names have not been written in the scroll of life from the founding of the world, will be amazed when they see how the wild beast was, but is not, and yet will be present.

Here is where the intelligence that has wisdom comes in: The seven heads mean seven mountains, where the woman sits on top. And there are seven kings: Five have fallen, one is, the other has not yet arrived, but when he does arrive he must remain a short while. And the wild beast that was but is not, it is also an eighth king, but it springs from the seven, and it goes off into destruction.

The ten horns that you saw mean ten kings, who have not yet received a kingdom, but they do receive authority as kings for one hour with the wild beast. These have one thought, so they give their power and authority to the wild beast. These will battle with the Lamb, but because he is Lord of lords and King of kings, the Lamb will conquer them. Also, those called and chosen and faithful with him will do so.”

He said to me: “The waters that you saw, where the prostitute is sitting, mean peoples and crowds and nations and tongues. And the ten horns that you saw and the wild beast, these will hate the prostitute and will make her devastated and naked, and they will eat up her flesh and completely burn her with fire. For God put it into their hearts to carry out his thought, yes, to carry out their one thought by giving their kingdom to the wild beast, until the words of God will have been accomplished. And the woman whom you saw means the great city that has a kingdom over the kings of the earth.”

Revelation 18:

After this I saw another angel descending from heaven with great authority, and the earth was illuminated by his glory. He cried out with a strong voice, saying: “She has fallen! Babylon the Great has fallen, and she has become a dwelling place of demons and a lurking place of every unclean spirit and a lurking place of every unclean and hated bird! For because of the wine of the anger of her sexual immorality, all the nations have fallen victim, and the kings of the earth committed sexual immorality with her, and the merchants of the earth became rich due to the power of her shameless luxury.”

And I heard another voice out of heaven say: “Get out of her, my people, if you do not want to share with her in her sins, and if you do not want to receive part of her plagues. For her sins have massed together clear up to heaven, and God has remembered her acts of injustice. Repay her in the way that she treated others, yes, pay her back double for the things she has done; in the cup in which she mixed drinks, mix a double portion for her. To the extent that she glorified herself and lived in shameless luxury, to that extent give her torment and mourning. For she keeps saying in her heart: ‘I sit as queen, and I am not a widow, and I will never see mourning.’ That is why in one day her plagues will come, death and mourning and famine, and she will be completely burned with fire, because Jehovah God, who judged her, is strong.”

And the kings of the earth who committed sexual immorality with her and lived in shameless luxury will weep and beat themselves in grief over her when they see the smoke from her burning. They will stand at a distance because of their fear of her torment and say: “Too bad, too bad, you great city, Babylon you strong city, because in one hour your judgment has arrived!”

Also, the merchants of the earth are weeping and mourning over her, because there is no one to buy their full cargo anymore, a full cargo of gold, silver, precious stones, pearls, fine linen, purple cloth, silk, and scarlet cloth; and every sort of scented wood, and every sort of object made of ivory, and every sort of object made of costly wood, copper, iron, and marble; also cinnamon, Indian spice, incense, perfumed oil, frankincense, wine, olive oil, fine flour, wheat, cattle, sheep, horses, carriages, slaves, and human lives.

Yes, the fine fruit that you desired has left you, and all the delicacies and the splendid things have vanished from you, never to be found again. The merchants of these things, who became rich from her, will stand at a distance because of their fear of her torment and will weep and mourn, saying:

“Too bad, too bad—the great city, clothed with fine linen, purple, and scarlet, and richly adorned with gold ornaments, precious stones, and pearls—because in one hour such great riches have been devastated!”

And every ship captain and every passenger and sailor and all those who make a living by the sea stood at a distance and cried out as they looked at the smoke from her burning and said: “What city is like the great city?” They threw dust on their heads and cried out, weeping and mourning, and said:

“Too bad, too bad—the great city, in which all those who had ships at sea became rich from her wealth, because in one hour she has been devastated!”

Be glad over her, O heaven, also you holy ones and apostles and prophets, because God has pronounced judgment on her in your behalf!

And a strong angel lifted up a stone like a great millstone and hurled it into the sea, saying: “Thus with a swift pitch will Babylon the great city be hurled down, and she will never be found again. And the sound of singers who accompany themselves on the harp, of musicians, of flute players, and of trumpeters will never be heard in you again, and no craftsman of any trade will ever be found in you again, and no sound of a mill will ever be heard in you again. And no lamplight will ever shine in you again, and no voice of a bridegroom and of a bride will ever be heard in you again; because your merchants were the top-ranking men of the earth, and all the nations were misled by your spiritistic practices. Yes, in her was found the blood of prophets and of holy ones and of all those who have been slaughtered on the earth.”

Jesus Confronts the Motherly System

When Jesus faced the Jews who accused him of expelling demons by the power of Beelzebub, he was not just addressing random individuals. He was confronting a system—a motherly figure in the symbolic sense—that gave birth to its children, nourished them with its teachings, and claimed high regard among the people. This “mother” was the religious establishment of his day, appearing honorable to society, shaping consciences, and dictating who was “in” or “out” in relation to God.

Solomon’s Ladies and the Pattern of Influence

Now think of Solomon’s reflection: “I acquired the delights of the sons of men—a lady, yes, ladies.” These “ladies” represented not only literal women but also the allure of influence, the admiration of noble circles, and the seductive pull of foreign respect. They were the daughters of other nations, carrying prestige and attraction, yet capable of drawing a man’s heart away from pure devotion to Jehovah.

Jesus, in essence, exposed the same pattern in his day. The religious “lady of high regard,” though clothed in honor before the people, had already become a vessel for opposing forces—ready to accuse, resist, and even condemn the very Son of God. Just as Solomon’s “ladies” symbolized the pleasures and influences that could rule a man’s heart, the motherly figure in Jesus’ time ruled through tradition, fear, and social honor. Both patterns reveal that what appears as a noble “woman” in the eyes of men can, in the shadows, serve as a channel for demonic influence if her children do not truly belong to the free woman from above.

The Motherly Figure Versus the Bride

The motherly figure is one thing, but the bride is another. Jesus, as the Son of man, came to the earth with the purpose of finding a lady of high regard—a bride that could be taken from among Jehovah’s dedicated nation. This bride was to be composed of those who would respond to him in faith, fulfilling the Law and the covenant, and be prepared for union with the heavenly Bridegroom. Yet the condition of that nation was contaminated. The motherly system that nurtured the Jewish people had become compromised, burdened with traditions, and vulnerable to opposing spiritual influences. It did not allow Jesus to gather enough faithful members to form the complete body of his collective bride.

So, the invitation was extended beyond Israel. Those of other nations, once considered foreign daughters and far from the covenants of promise, were now given the opportunity to become part of the bride. They could leave behind their own motherly systems—their nations, traditions, and spiritual shadows—and join the free woman, the Jerusalem above, to be counted among the chosen ones. This shift was not a rejection of the sacred role of Israel but a demonstration that Jehovah’s purpose could not be confined to a single nation that had lost its spiritual purity. The Bridegroom would still find his lady of high regard, now drawn from every tribe, tongue, and people, fulfilling the prophetic pattern that began with Solomon’s reflections on “ladies of high regard,” yet purified in Christ for the heavenly marriage.

The Bride Revealed in Heaven

This expansion of the invitation—to include individuals from all nations—finds its glorious climax in the vision given to John. In Revelation 19, the Bride is no longer hidden or forming quietly on the earth; she is presented in her full beauty in heaven, ready for the marriage of the Lamb. The collective lady of high regard, once incomplete among the Jewish nation, is now gathered from every nation, tribe, and tongue. These are the ones who left behind their earthly motherly systems, who responded eagerly to the Bridegroom’s call, and who washed their robes in the blood of the Lamb.

“Let us rejoice and be overjoyed, and let us give him glory, because the marriage of the Lamb has come, and his bride has prepared herself. Yes, it has been granted to her to be clothed with bright, clean, fine linen—for the fine linen stands for the righteous acts of the holy ones.” —Revelation 19:7‑8

This is the ultimate fulfillment of what began with Jesus’ earthly ministry. The motherly figure—whether Israel under the Law or the nurturing system of the congregation—served its purpose. But the Bride, the lady of highest regard, is the eternal goal. She is the one who will stand beside the Lamb, sharing his glory and his mission, as the culmination of Jehovah’s purpose for mankind.

The Shadow as a Stage of Preparation

The idea of the shadow helps us understand the stages through which Jehovah’s purpose unfolds. Just as the tabernacle had a Most Holy place where Jehovah revealed himself only under the shadow of the cherubs, so too the motherly figure and the bride exist first in a shadowed condition before being revealed in full light.

The nation of Israel, under the Law, lived and served in a symbolic shadow. Paul described this when he said:

“For since the Law has a shadow of the good things to come, but not the very substance of the things, it can never, by the same sacrifices that are continually offered year after year, make those who approach perfect.” —Hebrews 10:1

In that shadow, the motherly figure—the Jerusalem below—gave birth to those under law. She nurtured, disciplined, and protected, but she could not bring them fully into the light of sonship. When the Bridegroom appeared, the true Bride began to form, but even she passed through a period of shadow. For a time, she was hidden among the nations, like a lady of high regard waiting for her marriage. Her members were called, tested, and refined, as if under the protective wings of the cherubs, until the time came for her to emerge in the full brilliance of the heavenly light.

Thus, the shadow is not darkness of abandonment but a sacred space of preparation. It is the place where the spirit works quietly, where hearts are trained to recognize the voice of the Bridegroom, and where the transition from motherly nurture to bridal union is made. Only after passing through this shadow does the Bride stand revealed—pure, radiant, and ready for the marriage of the Lamb.

Solomon’s Ladies and the Heavenly Bride

When we think of Solomon’s ladies of high regard, we see more than earthly pleasure or political alliances. His words, wrapped in the mystery of Ecclesiastes, seem to reach beyond the Jewish nation. Delegates from other nations regularly came to witness his wisdom, and the “greatest pleasure to the sons of men—a lady, yes, ladies” hints at a broader, symbolic meaning. A lady of high regard reflects influence, dignity, and the power to nurture or guide—whether toward Jehovah or away from Him.

Jesus, as the Son of man, sought such a lady of high regard—not for personal pleasure, but to find and form his Bride. Among the nation dedicated to Jehovah, he looked for hearts ready to respond to the heavenly call, but the nation as a whole remained in shadow, bound under the Law and often resistant to his voice. Therefore, just as Solomon’s gaze extended to the nations, Jesus extended his invitation beyond Israel, calling individuals from all nations to become part of his collective Bride. These chosen ones, drawn out of the shadows of the world and its many “ladies” of influence, would form the true lady of high regard in Jehovah’s eyes—the Bride prepared for the Lamb.

The Call to Leave the False Woman

The contrast between the motherly figure and the true Bride becomes sharper in the visions of Revelation. Just as the faithful ones are drawn out to form the Bride, another woman is exposed—a great city likened to a woman of high influence, clothed in luxury, yet destined for judgment. This is the symbolic harlot, the one who misleads nations and opposes Jehovah’s purpose, described in Revelation 17 and 18.

When the time comes for the Bride to stand in purity, Jehovah issues a clear call: “Get out of her, my people, if you do not want to share with her in her sins, and if you do not want to receive part of her plagues.” —Revelation 18:4

This call is the ultimate separation from the motherly systems of the world—religious, political, and cultural—that have nurtured their children in opposition to Jehovah. It is the final invitation for those destined to be part of the Bride to leave the shadowed spaces and the influence of the false woman, stepping fully into the light of the Bridegroom’s favor.

Only by leaving that false mother can one join the free woman—the Jerusalem above—and take part in the marriage of the Lamb. This is the last echo of the pattern we traced from Solomon to Jesus, and from the earthly motherly figures to the heavenly Bride: a journey from influence and shadow into pure, radiant union with Christ.

BibleHub

First, let me introduce a tool I use regularly: Biblehub.com. To the best of my knowledge, this is not a resource affiliated with Jehovah's Witnesses. One reason for this impression is that, among the many translations available on the site, the New World Translation is absent. This is not strange to me; quite the opposite—it feels like another indication of spiritual influences from opposite sources. In my view, they are just another Hagar, giving birth in slavery, though even this kind of “Judaism” serves its purpose.

However, I appreciate the core functionality of this website. It provides quick and easy access to multiple translations and includes reputable references that help uncover broader meanings of words. Additionally, it occasionally features fascinating articles that explore the nuances of original-language terms.

Here is an example of the website’s front page for your reference.

Musical instruments, and that of all sorts (shiddah veshiddoth). The word (given here first in the singular number and then in the plural emphatically to express multitude) occurs nowhere else, and has, therefore, been subjected to various interpretations. The Septuagint gives, οἰνοχόον καὶ οἰνοχόας, "a male cupbearer and female cupbearers;" and so the Syrian and. Vulgate, Scyphos et urceos in ministerio ad vina fundenda - which introduces rather a bathos into the description. After the clause immediately preceding, one might expect mention of Solomon's numerous harem (1 Kings 11:3; Song of Solomon 6:8), and most modern commentators consider the word to mean "concubine," the whole expression denoting multiplicity, "wife and wives." The Authorized Version is not very probable, though somewhat supported by Kimchi, Luther, etc., and the Greek Venetian, which has, δύδτημα καὶ συστήματα, a musical term signifying "combination of tones," or harmony. Other interpretations are "captives," "litters," "coaches," "baths," "treasures," "chests," "demons." Ewald, followed by Motais and others, suggests that the word implies a strong or high degree of a quality, so that, connecting the two clauses together, we should render, "And in a word, all the delights of the sons of men in abundance." This seems a more appropriate termination to the catalogue than any specification of further sources of pleasure; but there is no very strong etymological reason to recommend it; and we can hardly suppose that, in the enumeration of Solomon's prodigalities, his multitudinous seraglio would be omitted. Rather it comes in here naturally as the climax and completion of his pursuit of earthly delight.

שִׁדָּ֥ה (šid·dāh) וְשִׁדּֽוֹת׃ (wə·šid·dō·wṯ)

shiddah veshiddoth -"captives," "litters," "coaches," "baths," "treasures," "chests," "demons."

הַשָּׁדַיִם - the word as it used in modern Hebrew New World Translation in the Luke 11:27: “Happy is the womb that carried you and the breasts that nursed you!”

Next is a representation of the verse we are studying in this chapter. This breakdown highlights each word, providing clarity on its origin and usage. It serves as an effective tool for delving into the reasoning behind various interpretations, supported by research and explanations regarding who drew certain conclusions and why. I’ve simply copied and pasted my research here for easier reading.

Following this, the next two pictures illustrate how modern Hebrew retains two constants in the roots of both words for "lady/ladies" and "breast," as one woman commented regarding Solomon's mother. Interestingly, these roots also appear in words like "demon," "Devil," "ghost," "pit," and "bath." This association is thought-provoking when considering how Solomon selected words for the "exquisite delight of the sons of men." It is possible he chose terminology that carried nuanced, even slang-like meanings for his contemporaries—words that unfortunately did not fully survive to our day.

I found the conclusion in a BibleHub commentary particularly insightful: Solomon's pursuit of earthly delights reached a climax, yet it culminated in the realization of vanity and futility. This aligns with the theme I introduced in my chapter Big Decision: Solomon, for all his wisdom, could not deliver the true meaning of happiness because only Jesus Christ, greater than Solomon, ultimately did.

In the conversation referenced earlier, Jesus spoke of happiness as hearing and keeping God's word, symbolized by being nurtured from the "right breast." He also addressed the importance of expelling demons and the Devil, along with their distortions of true joy. Those who align themselves with this light not only purify their own lives but also illuminate the path for others. Solomon's words hint at this profound reality, but Jesus provided the full understanding and the means to achieve it.

The expression “evil spirit” is never truly a native Hebrew term. Why? Jehovah had commanded his people not to call on the names of other gods, and not even to let those names be heard on their lips. The same principle can be seen among the nations, who also avoided speaking the names of certain feared spirits. Sadly, after Israel was repeatedly punished for unfaithfulness, the Jews became so afraid of misusing God’s name that they stopped pronouncing it altogether. This fear, while perhaps meant to show respect, created a deep separation between them and Jehovah, eventually leading to the loss of the accurate pronunciation of his holy name.

Strong's Lexicon 7700. shed

shed: Demon, evil spirit

Original Word: שֵׁד
Part of Speech: Noun Masculine
Transliteration: shed
Pronunciation: shayd
Phonetic Spelling: (shade)
Definition: Demon, evil spirit
Meaning: a doemon

Word Origin: Derived from an unused root meaning to be powerful or to act with violence.

Corresponding Greek / Hebrew Entries: The Greek equivalent often associated with "shed" is δαιμόνιον (daimonion), Strong's Greek 1140, which is used in the New Testament to refer to demons or evil spirits.

Usage: In the Hebrew Bible, the term "shed" refers to malevolent spiritual beings or demons. These entities are often associated with idolatry and false worship, representing spiritual forces opposed to God. The usage of "shed" underscores the reality of spiritual warfare and the presence of evil influences that seek to lead people away from the worship of the one true God.

Cultural and Historical Background: In the ancient Near Eastern context, various cultures believed in a pantheon of gods and spirits, some of which were considered malevolent. The Israelites, however, were called to worship Yahweh alone and to reject all forms of idolatry and demonic influence. The term "shed" reflects the biblical worldview that acknowledges the existence of spiritual beings that are in opposition to God's purposes. This understanding is consistent with the broader biblical narrative that emphasizes the reality of spiritual conflict.

The word shed (שֵׁד, plural shedim) occurs only twice in the Hebrew Scriptures, and both occurrences carry a negative meaning:

Deuteronomy 32:17 –
“They sacrificed to demons, not to God, to gods that they had not known, new ones who recently came along, those your fathers did not know.”
Here, shedim refers to false gods or spirits that Israel wrongly offered sacrifices to, in contrast with Jehovah.
Psalm 106:37 –
“They would sacrifice their sons and their daughters to demons.”
This is a direct reference to child sacrifices offered to false gods, emphasizing the abhorrent practices Israel adopted from surrounding nations.

Both scriptures firmly connect shed with false worship and bloodguilt, leaving no positive or neutral use of the word in the inspired record.

The actual root that connects the word demon with the Hebrew shed seems to have its origin in Greek. Solomon lived long before Greek mythology developed into anything solid—something systematic likely evolved only between the 9th and 7th centuries BCE. I have not studied this in extreme depth, but my main impression is that the historical, archaeological, and linguistic timelines do not fully harmonize when dating the rise of Greek mythology.

We do have the solid date of 776 BCE for the first Olympic Games, and Homer’s Iliad and Odyssey appear in the same century. In Greece, the Linear B script, used by Mycenaean scribes to write the Greek language, had ceased to be used, and the Greek alphabet did not develop until the start of the Protohistoric Iron Age around 800 BCE. This leads me to conclude that Greek mythology was not really documented or influential until then.

Israel, until the reign of Solomon, was very isolated from surrounding nations and often in open conflict with them. Only in Solomon’s day did Israel develop social and political connections with other kingdoms. Solomon traveled to collect wives, as we see from the Song of Songs, but there is no indication that he traveled far. The visits we read about—like the Queen of Sheba’s 1,900-mile journey—reflect Israel’s influence and Solomon’s fame due to his unmatched wisdom and wealth, rather than him seeking influence from other nations. In fact, Israel was likely a greater influencer than the influenced, at least until Solomon grew old. When writing Ecclesiastes, he should still have been in Jehovah’s favor—at least this makes sense to anyone who accepts the Bible as inspired by God.

The term shed itself appears only twice in the Holy Hebrew Scriptures, and in both instances it is used in a negative sense.

Englishman's Concordance

Deuteronomy 32:17
HEB: יִזְבְּח֗וּ לַשֵּׁדִים֙ לֹ֣א אֱלֹ֔הַ
NAS: They sacrificed to demons who were not God,
KJV: They sacrificed unto devils, not to God;
INT: sacrificed to demons were not God

Psalm 106:37
HEB: וְאֶת־ בְּנֽוֹתֵיהֶ֗ם לַשֵּֽׁדִים׃
NAS: and their daughters to the demons,
KJV: and their daughters unto devils,
INT: their sons and their daughters to the demons

2 Occurrences

When I put לַשֵּׁדִים֙ into Google Translotor from Hebrew to English, this is what I received:

Translations of שֵׁד

noun

demon

שֵׁד, רוּחַ, פֶּגַע רַע, דֵמוֹן

devil

שָׂטָן, שֵׁד, סַמָאֵל, פֶּגַע רַע, בַּרנַשׁ, מַמזֵר

imp

שֵׁד, שֵׁדוֹן, שׁוֹבָב

ghost

רוּחַ, שֵׁד, צֵל, דִבּוּק

fiend

שָׂטָן, שֵׁד, רָשָׁע, חוֹבֵב

phantom

שֵׁד

gremlin

שֵׁד

shade

צֵל, אָהִיל, גָוֶן, צִלָה, שֶׁמֶץ, שֵׁד

ghoul

שֵׁד, שׁוֹדֵד קְבָרִים

spook

רוּחַ, שֵׁד

spirit

רוּחַ, נֶפֶשׁ, נְשָׁמָה, חִיוּת, מֶרֶץ, שֵׁד

haunt

מִשׁכָּן, מָעוֹן, רוּחַ, שֵׁד

bogey

דַחלִיל, שֵׁד, מִפלֶצֶת

sprite

שֵׁדוֹן, שֵׁד

poltergeist

שֵׁד

Strong's Hebrew 7700
2 Occurrences

laš·šê·ḏîm — 2 Occ.

Brown-Driver-Briggs

[שֵׁד] noun [masculine] apparently demon (loan-word from Assyrian šêdu, a protecting spirit, especially of bull-colossus, DlPa 153 f.; WB 645 COTDeuteronomy 32:17 ZimKAT3. 460 f., 455, 649; compare Aramaic שֵׁידָא, demon, and (perhaps) Phoenician proper name גדשד NöZMG xiii (1888), 481 Lzb249; originally √שׁוד ( = Arabic rule) according to Thes BaudSemitic Rei. i. 130 ff. DlWB and others; > Arabic (III, IV aid, HomZMG xlvi (1892), 529, against this Ziml. c); — יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַּ Deuteronomy 32:17 (compare Dr), Psalm 106:37 (human sacrifice).

Strong's Lexicon 7699. shad

shad: Breast

Original Word: שַׁד
Part of Speech: Noun Masculine
Transliteration: shad
Pronunciation: shad
Phonetic Spelling: (shad)
Definition: Breast
Meaning: the breast of a, woman, animal

Word Origin: Derived from an unused root meaning to be burly or strong.

Corresponding Greek / Hebrew Entries: While there is no direct Greek equivalent for "shad," the concept of nourishment and care can be related to Greek words like "τροφή" (trophe - nourishment) and "στήθος" (stēthos - breast).

Usage: The Hebrew word "shad" primarily refers to the female breast. It is often used in the context of nourishment and fertility, symbolizing sustenance and maternal care. In the Bible, it is sometimes used metaphorically to describe abundance and blessing, as well as the nurturing aspect of God's provision.

Cultural and Historical Background: In ancient Near Eastern cultures, the breast was a powerful symbol of life and sustenance. It represented the nurturing aspect of motherhood and the provision of essential nourishment for infants. This imagery was often extended to describe divine care and blessing, as the breast was seen as a source of life and growth.

Strong's Lexicon 7705. shiddah

shiddah: Concubine, wife, or female companion

Original Word: שִׁדָּה
Part of Speech: Noun Feminine
Transliteration: shiddah
Pronunciation: shid-daw'
Phonetic Spelling: (shid-dah')
Definition: Concubine, wife, or female companion
Meaning: a wife

Word Origin: The origin of the word שִׁדָּה (shiddah) is uncertain, but it is a Hebrew term used in the Old Testament.

Corresponding Greek / Hebrew Entries: There is no direct Greek equivalent in the Strong's Concordance for the Hebrew word "shiddah," as it is a specific cultural term related to the practices of the ancient Near East.

Usage: The term "shiddah" is used in the context of describing women, particularly in a royal or luxurious setting. It is often interpreted as referring to concubines or wives, highlighting their role in the harem of a king or a wealthy individual. The word suggests a sense of beauty, luxury, and status.

Cultural and Historical Background: In ancient Near Eastern cultures, kings and wealthy men often had multiple wives and concubines, which were considered symbols of wealth and power. These women were part of the royal household and played roles in political alliances and the continuation of family lineage. The presence of a harem was a common practice in ancient Israel and surrounding nations, reflecting the social and political structures of the time.

7706. Shadday

Strong's Lexicon

Shadday: Almighty

Original Word: שַׁדַּי
Part of Speech: Noun Masculine
Transliteration: Shadday
Pronunciation: shad-dah'-ee
Phonetic Spelling: (shad-dah'-ee)
Definition: Almighty
Meaning: the Almighty

Word Origin: Derived from an unused root meaning to be powerful or to destroy

Corresponding Greek / Hebrew Entries: - G3841 (Pantokrator) - Often translated as "Almighty" in the New Testament, reflecting a similar concept of God's supreme power and authority.

Usage: The term "Shadday" is predominantly used in the Hebrew Bible to denote the omnipotence and supreme power of God. It is often translated as "Almighty" and is used to emphasize God's ability to provide, protect, and execute His will. The name conveys a sense of God's overwhelming strength and sufficiency, highlighting His role as the ultimate source of blessing and sustenance.

Cultural and Historical Background: In the ancient Near Eastern context, names of deities often reflected their perceived powers and attributes. "Shadday" as a title for God underscores His unparalleled might and authority over creation. This name is frequently associated with God's covenantal promises and His ability to fulfill them, serving as a reassurance to the Israelites of His unwavering commitment and capability to deliver them.

The English words themselves often give a clear sense of the meaning they carry. By observing them and scanning them with my Bible-trained mind, I was drawn to the phonetic sound of the word “shade” and its various English meanings. As I reflected on this, two Scriptures immediately came to mind:

Psalm 91:1 – “Anyone dwelling in the secret place of the Most High will lodge under the shadow of the Almighty.”
Psalm 121:5 – “Jehovah is your Keeper; Jehovah is the shade at your right hand.”

These verses show how the concept of “shade” connects to protection, closeness, and a form of covering under God’s care. Interestingly, the Hebrew word shed, which later became connected with the Greek idea of demon, carries a phonetic resemblance to “shade,” but its meaning in Scripture is the complete opposite—moving from protection to danger, from God’s shadow to the shadows of false worship. This contrast highlights how words can travel from sacred imagery to corrupted spiritual concepts.

The portion of the Holy Scriptures originally written in Greek is commonly referred to as the Christian Greek Scriptures, also known as the New Testament.

The Greek master text by the Cambridge University scholars B. F. Westcott and F. J. A. Hort (1881) was used as the basis for translating the New Testament into English.[36] The committee also referred to the Novum Testamentum Graece (18th edition, 1948) and to works by Jesuit scholars José M. Bover (1943),[36] and Augustinus Merk (1948).[36] The United Bible Societies' text (1975) and the Nestle-Aland text (1979) were used to update the footnotes in the 1984 version. Additional works consulted in preparing the New World Translation include the Armenian Version, Coptic Versions, the Latin Vulgate, Sistine and Clementine Revised Latin Texts, Textus Receptus, the Johann Jakob Griesbach's Greek text, the Emphatic Diaglott, and various papyri.

Kingdom Interlinear Translation of the Greek Scriptures

Regarding the Greek Scriptures (New Testament), I frequently use the Kingdom Interlinear Translation of the Greek Scriptures, published by Jehovah’s Witnesses. This invaluable resource presents the Greek text with corresponding English words or equivalent expressions above it. I deeply enjoy consulting this translation to verify word meanings. When intrigued by a particular Greek term, I often copy it and search for it online using Google. This approach leads me to a variety of study materials published by sources other than Jehovah’s Witnesses, and I am never disappointed. These tools consistently deepen my understanding, confirming that while I cannot currently produce my own Bible translation that fully reflects my progressive spiritual insights, my brothers' work in the New World Translation (NWT) is already an excellent foundation.

In support of this, I find it encouraging to reference the views of respected scholars with expertise in Greek studies:

Thomas Nelson Winter (1944–), an American associate professor of Greek in Classics and Religious Studies at the University of Nebraska at Lincoln and former president of the Unitarian Church of Lincoln, considered the Kingdom Interlinear Translation of the Greek Scriptures to be a "highly useful aid toward the mastery of Koine (and classical) Greek," adding that the translation "is thoroughly up-to-date and consistently accurate."

Jason David BeDuhn (born 1963), an American historian of religion and culture and Professor of Religious Studies at Northern Arizona University, evaluated nine of the most widely used English Bible translations, including the King James, New Revised Standard, New International, and NWT. His analysis focused on passages where "bias is most likely to interfere with translation." BeDuhn concluded that, although the New World Translation was not entirely free of bias (no translation is), it was "the most accurate of the translations compared" and "a remarkably good translation." He attributed many differences in the NWT to its greater accuracy as a literal and conservative translation. However, BeDuhn did express disagreement with the inclusion of Jehovah’s name in the New Testament, a topic that requires its own chapter to fully address. But think this:

On one occasion, Jesus stood up in a synagogue and read a portion of the scroll of Isaiah. The section he read was what we today call Isaiah 61:1, 2, where God’s name appears more than once. (Luke 4:16-21) Would he have refused to pronounce the divine name there, substituting “Lord” or “God”? Of course not. That would have meant following the unscriptural tradition of the Jewish religious leaders. Rather, we read: “He was teaching them as a person having authority, and not as their scribes.”—Matthew 7:29.

In fact, as we learned earlier, he taught his followers to pray to God: “Let your name be sanctified.” (Matthew 6:9) And in prayer on the night before his execution, he said to his Father: “I have made your name manifest to the men you gave me out of the world . . . Holy Father, watch over them on account of your own name which you have given me.”—John 17:6, 11.

This visual representation illustrates the progression of changes made to Jehovah's name during the translation of scriptures over centuries.

1st Century CE: In the Hebrew Scriptures, Jehovah's name (יהוה, the Tetragrammaton) remained intact when translated into Greek. Early manuscripts retained the divine name, demonstrating respect for its sanctity and centrality in worship.

4th Century CE: By this time, the divine name was largely replaced in Greek manuscripts with the term Kyrios (Κύριος), meaning "Lord," which corresponds to the Hebrew Adonai and the English term Lord. This substitution marks a significant shift, erasing Jehovah's name from the text and obscuring its original presence.

New World Translation: An example of restoration is seen where Jehovah's name appears in the Christian Greek Scriptures, such as when the apostle Peter quotes from Deuteronomy 18:15, a verse that originally contained Jehovah’s name. Peter, speaking with boldness about the resurrection of Jesus Christ, references this sacred text, teaching others to sanctify Jehovah's name, just as his Master Jesus instructed in the Lord's Prayer: “Let your name be sanctified” (Matthew 6:9). What could have stopped Peter from pronouncing Jehovah's name publicly, especially after receiving the Holy Spirit at Pentecost and speaking with conviction to the Jewish audience about their crucified and resurrected Messiah? Watch the video Geoffrey W. Jackson: The Divine Name of Our Heavenly Father

Below I introduce you to the front cover of The Kingdom Interlinear Translation of the GREEK SCRIPTURES that though followed Jewish Tradition of substituting God's name with word Kyrious and Theos, it was an important milestone. If you compare the diagram of master text that was taking as the basis of that translation, you can see that the Greek text was prepared by Westcott and Hort and their work was deeply effected by Codex Vaticanus. Jehovah's Witnesses didn't change it but prepared english words or expressions that would give the accurate meaning of those Greek words in English. But when they prepared New World Translation in English they reinstated Jehovah's name.

Where Jehovah's Name Was Reinstated

C1 The Restoration of the Divine Name in the “New Testament”

C2 Verses Where the Name Jehovah Appears in Direct or Indirect Quotations

C3 Verses Where the Name Jehovah Does Not Appear as Part of Direct or Indirect Quotations

C4 Translations and Reference Works Supporting the Use of the Divine Name in the “New Testament”