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 (vid., Sir. 18:5). And this unchangeableness characterizing the arrangements of God has this as its aim, that men should fear Him who is the All-conditioning and is Himself unconditioned: he has done it that they (men) should fear before Him, אשׂה שׁ, fecit ut; cf. Eze 36:27. ποιεῖν ἳνα, Rev 13:15; and “fear before Him,” as at Ecc 8:12.; cf. 1Ch 16:30 with Psa 96:9. The unchangeableness of God's action shows itself in this, that in the course of history similar phenomena repeat themselves; for the fundamental principles, the causal connections, the norms of God's government, remain always the same.

Verse 15
Ecc 3:15 “That which is now hath been long ago; and that which will be hath already been: God seeketh after that which was crowded out.” The words: “hath been long ago” (הוּא כּבר), are used of that which the present represents as something that hath been, as the fruit of a development; the words: “hath already been” (היה כּבר), are used of the future (ל אשׁר, τὸ μέλλον, vid., Gesen. §132. 1), as denying to it the right of being regarded as something new. The government of God is not to be changed, and does not change; His creative as well as His moral ordering of the world produces with the same laws the same phenomena (the ו corresponds to this line of thought here, as at Ecc 3:14) - God seeks את־ן (cf. Ecc 7:7; Ewald, §277d). Hengstenberg renders: God seeks the persecuted (lxx, Symm., Targ., Syr.), i.e., visits them with consolation and comfort. Nirdaph here denotes that which is followed, hunted, pressed, by which we may think of that which is already driven into the past; that God seeks, seeks it purposely, and brings it back again into the present; for His government remains always, and brings thus always up again that which hath been. Thus Jerome: Deut instaurat quod abiit; the Venet.: ὃ τηεὸς ζητήσει τὸ ἀπεληλαμένον; and thus Geier, among the post-Reform. interpreters: praestat ut quae propulsa sunt ac praeterierunt iterum innoventur ac redeant; and this is now the prevailing exposition, after Knobel, Ewald, and Hitzig. The thought is the same as if we were to translate: God seeks after the analogue. In the Arab., one word in relation to another is called muradif, if it is cogn. to it; and mutaradifat is the technical expression for a synonym. In Heb. the expression used is שׁמות נרדּפים, they who are followed the one by another, - one of which, as it were, treads on the heels of another. But this designation is mediated through the Arab. In evidence of the contrary, ancient examples are wanting.