Chapter 1 it is of Ecclesiates, also known as Qohelet

I repeat this chapter including the lilt
of an automated transliteration.
) is a glottal and ` is a grunt
but the accents can just be ignored

Sometimes in that text a shape doesn't sound,
especially v might be skipped.
So v-u is just u and v-o is just o
And the same might apply to v-i

It's true too to say that a b might be v
But not at the start of a word
So check your rhythm and read with care
look left to the shapes that are square

דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד מֶלֶךְ בִּירוּשָׁלָם	1.01 dibréy qohelet ben david melek byrvushalam	Things declaimed by David's child king in Jerusalem	Or: The words or things of Qohelet. Things (words, matters, issues, etc) is a repeating word in this book which I have almost always rendered as 'thing' after the style I have chosen. No one knows what קֹהֶלֶת means so here only (1 of 7) I have rendered it as declaimed. (Perhaps related to QHL = assembly).
הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל	1.02 habél habalym )amàr qohelet habél habalym hàkol habel	An utter futility, touts Qohelet, an utter futility, total futility.	Some say 'crock' but lets see where this goes. Vain is what I used in Job but Vanity might mean a bathroom cabinet. On completion I think that futility works well. It seems to me that this book flirts with nihilism (compare Psalms 14, 53 where the fool say that God is of no account).
מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשָּׁמֶש	1.03 màh yitrvon la)adam bkal `amalvo sheyà`amol tàxàt hàshamesh	What is left to an earthling in all its toil that it toils --- under the sun?	under the sun is hot - and an oft repeated phrase in this book. The place is Jerusalem, in Solomon's time, likely a place where hard work under the sun was encouraged for all his building programs.
דּוֹר הֹלֵךְ וְדוֹר בָּא וְהָאָרֶץ לְעוֹלָם עֹמָדֶת	1.04 dvor holék vdvor ba) vha)arec l`volam `omadet	An era arrives and an era departs and the earth in all of them stands	Qohelet has a perspective on time and science. In all of them: lit. to an age or forever.
וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם	1.05 vzaràx hàshemesh vuba) hàshamesh v)el mqvomvo shvo)éph zvoréàxhvu) sham	And the sun rises and the sun departs and to its place it strives where it rose.	Keeping the Hebrew word order avoids stressing the verbs and emphasizes instead the direction as in the following verse
הוֹלֵךְ אֶל דָּרוֹם וְסוֹבֵב אֶל צָפוֹן סוֹבֵב סֹבֵב הוֹלֵךְ הָרוּחַ וְעַל סְבִיבֹתָיו שָׁב הָרוּחַ	1.06 hvolék )el darvom vsvobéb )el capvon svobéb sobéb hvolék harvuàx v`àl sbybotayv shab harvuàx	Arriving from the north, and circling to the south circling a circuit - arrives the wind and to its circuits the wind returns.	Again the Hebrew word order is full of anticipation - who arrives? who circles? The wind of course.
כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא אֶל מְקוֹם שֶׁהַנְּחָלִים הֹלְכִים שָׁם הֵם שָׁבִים לָלָכֶת	1.07 kal hànxalym holkym )el hàyam vhàyam )éynenvu malé) )el mqvom shehànxalym holkym sham hém shabym lalaket	All the torrents come to the sea and the sea is not full to the place that the torrents come there they turn to go.	..
כָּל הַדְּבָרִים יְגֵעִים לֹא יוּכַל אִישׁ לְדַבֵּר לֹא תִשְׂבַּע עַיִן לִרְאוֹת וְלֹא תִמָּלֵא אֹזֶן מִשְּׁמֹעַ	1.08 kal hàdbarym ygé`ym lo) yvukàl )ysh ldàbér lo) tisbà` `àyin lir)vot vlo) timalé) )ozen mishmoà`	All these things keep on working. A human cannot create them. Eye is not satisfied seeing and unfilled is ear hearing.	What is the force of לְדַבֵּר? It is as if the human by his word could by a word make these things do their thing. The multiple possible meanings of this simple common 'word' דברִ make this compact sentence hard to spin out. Why is it followed by the negative of sense? (Compare sun-see, water-hear - note lack of comparison with wind=spirit - the pointer to the real word of power.)
מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה וּמַה שֶּׁנַּעֲשָׂה הוּא שֶׁיֵּעָשֶׂה וְאֵין כָּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ	1.09 màh shehayah hvu) sheyihyeh vumàh shenà`asah hvu) sheyé`aseh v)éyn kal xadash tàxàt hàshamesh	What is that is? it's that that is and what is that's done? it's that that's done and all-new there is not --- under the sun	traditionally not translated as a question - but works - hayah - a la Miss Piggy is pervasive in this declamation
יֵשׁ דָּבָר שֶׁיֹּאמַר רְאֵה זֶה חָדָשׁ הוּא כְּבָר הָיָה לְעֹלָמִים אֲשֶׁר הָיָה מִלְּפָנֵנוּ	1.10 yésh dabar sheyo)màr r)éh zeh xadash hvu) kbar hayah l`olamym )asher hayah milpanénvu	There is a thing of which it is said see - this is new it already is in an era of eras that is from before us.	Reading 'forward' one could see this as denying the possibility of a new heaven and a new earth.
אֵין זִכְרוֹן לָרִאשֹׁנִים וְגַם לָאַחֲרֹנִים שֶׁיִּהְיוּ לֹא יִהְיֶה לָהֶם זִכָּרוֹן עִם שֶׁיִּהְיוּ לָאַחֲרֹנָה פ	1.11 )éyn zikrvon lari)shonym vgàm la)àxaronym sheyihyvu lo) yihyeh lahem zikarvon `im sheyihyvu la)àxaronah p	There is no remembrance of those heady things and even of subsequent that will be there will not be for them remembrance with those to whom the subsequent be P	Remember - this needs an essay. Will we remember Jerusalem? Will we remember the crucifixion? פ = [read slowly - no enjambment]
אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלִָם	1.12 )any qohelet hayyty melek `àl yisra)él byrvushalaim	I, Qohelet, I have become king over Israel in Jerusalem	..
וְנָתַתִּי אֶת לִבִּי לִדְרוֹשׁ וְלָתוּר בַּחָכְמָה עַל כָּל אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמָיִם הוּא עִנְיַן רָע נָתַן אֱלֹהִים לִבְנֵי הָאָדָם לַעֲנוֹת בּוֹ	1.13 vnatàty )et liby lidrvosh vlatvur bàxakmah `àl kal )asher nà`asah tàxàt hàshamayim hvu) `inyàn ra` natàn )elohym libnéy ha)adam là`anvot bvo	And I gave my heart to seek and explore in shrewdness about all that is done under the heavens. This is an evil business God has given to the children of earth to be busy with.	This word עִנְיַן - business or task - occurs 11 times in Ecclesiastes (2x in this verse). It should be obvious that Qohelet should be heard with an ear tuned to irony. This is Solomon in a figure - he is not a good example. This is wisdom literature - but I am tempted to go with shrewdness for חָכְמָה rather than wisdom.
רָאִיתִי אֶת כָּל הַמַּעֲשִׂים שֶׁנַּעֲשׂוּ תַּחַת הַשָּׁמֶשׁ וְהִנֵּה הַכֹּל הֶבֶל וּרְעוּת רוּחַ	1.14 ra)yty )et kal hàmà`asym shenà`asvu tàxàt hàshamesh vhinéh hàkol hebel vur`vut rvuàx	I have seen all the deeds that are done under the heavens and note this well It is total futility and a tending of wind.	וּרְעוּת רוּחַ u-ra-ut ru-ah - needs ambiguity - how does one tend wind? Could be nurture the spirit! (I have used wind throughout so read figuratively).
מְעֻוָּת לֹא יוּכַל לִתְקֹן וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת	1.15 m`uvuat lo) yvukàl litqon vxsrvon lo) yvukàl lhimanvot	The perverse cannot be straightened and the defective cannot be fathomed.	This verse should not be taken as truth in isolation but it could be an anointed lament
דִּבַּרְתִּי אֲנִי עִם לִבִּי לֵאמֹר אֲנִי הִנֵּה הִגְדַּלְתִּי וְהוֹסַפְתִּי חָכְמָה עַל כָּל אֲשֶׁר הָיָה לְפָנַי עַל יְרוּשָׁלִָם וְלִבִּי רָאָה הַרְבֵּה חָכְמָה וָדָעַת	1.16 dibàrty )any `im liby lé)mor )any hinéh higdàlty vhvosàpty xakmah `àl kal )asher hayah lpanày `àl yrvushalaim vliby ra)ah hàrbéh xakmah vada`àt	I arranged - I did - with my heart saying 'Note - I have made myself great and increased in shrewdness concerning all that were before me concerning Jerusalem' and my heart saw great shrewdness and knowledge.	..
וָאֶתְּנָה לִבִּי לָדַעַת חָכְמָה וְדַעַת הוֹלֵלֹת וְשִׂכְלוּת יָדַעְתִּי שֶׁגַּם זֶה הוּא רַעְיוֹן רוּחַ	1.17 va)etnah liby ladà`àt xakmah vdà`àt hvolélot vsiklvut yadà`ty shegàm zeh hvu) rà`yvon rvuàx	And I gave my heart to know shrewdness and to know madness and foolishness too I know that even this - this is a tending of wind.	..
כִּי בְּרֹב חָכְמָה רָב כָּעַס וְיוֹסִיף דַּעַת יוֹסִיף מַכְאוֹב	1.18 ky brob xakmah rab ka`às vyvosyph dà`àt yvosyph màk)vob	For in much shrewdness there is much vexation and the one who increases knowledge --- increases pain	vexation has the right tone for its later uses