Eccl. 7:1-4 See section 4 of "TRUTH IN ACTION" at the end of Ecclesiastes.

Eccl. 7:1-4 The Preacher comes back to his theme that death is superior to life (see the note for 4:2). But this time he speaks, not of his own death, but the death of another. Confirming mortality itself in another person's funeral should make us live a wiser and more sober life, since we too will die.

Eccl. 7:5,6 The song (praise) and jubilation of fools lacks sense: The constructive and well-meaning criticism of the wise is good, even when hearing it hurts!

Eccl. 7:7 Oppression: Or "the oppressor". Gifts corrupt: Gifts (bribes) also occupy a place in our time; when they are offered, they're accompanied by moral corruption, especially in the sphere of the courtroom (Exod. 23:8).

Eccl. 7:8,9 See section 3 of "TRUTH IN ACTION" at the end of Ecclesiastes.

Eccl. 7:10 The "good old days" reside only in the memories: they are partly real, partly imaginary.

Eccl. 7:11,12 Although wisdom as well as money can be beneficial, wisdom's advantage is that it gives life (see the note for 8:1).

Eccl. 7:13 See the note for 1:15.

Eccl. 7:14 GOD has allowed good and evil to form a part of life, so human beings can't determine independently what the future holds. This is a direct warning then to those who consider prosperity a sure sign of GOD's blessing, and poverty, a curse because of sin.

Eccl. 7:15-18 See section 8 of "TRUTH IN ACTION" at the end of Ecclesiastes.

Eccl. 7:15 It was said traditionally that justice could expect a long life (Exod. 20:12; Deut. 4:40; Ps. 91:16; Prov. 3:2,16; 4:10) and evil a short one (Ps. 37:10; 55:23; 58:3-9; 73:18). But the Preacher has been a witness to the contrary on many occasions and warns that lifestyle is not a guarantee of life-expectancy.

Eccl. 7:16-18 A fanatic religious zeal, or a self-proclaimed "rectitude", can bring death, especially if it leads to collisions or violent conflicts. On the other hand, a life of sin and licentiousness clearly lead to an early death.

Eccl. 7:20 This is a reason for frustration when considering freedom from sin. No one is free of guilt. It could be that Paul was quoting these words in his argument about the universal sinfulness of mankind (Rom. 3:10-20).

Eccl. 7:21,22 If you have despised others, you can expect to be disdained yourself. But don't pay much attention to it because it's human nature (v.20) and shouldn't be a surprise.

Eccl. 7:23,24 The Preacher repeats his willingness to seek wisdom, but finds that wisdom is beyond his human possibilities. an important aspect of the theme appears here, because, while the Preacher is classified among the wise, true wisdom, the supreme value (yitron) that he has been pursuing, continues to be out of his reach and can't be achieved by his own efforts.

Eccl. 7:25 See the note for 2:3.

Eccl. 7:27-29 The things is not men being more virtuous than women, but that, even when GOD created mankind holy, the man as well as the woman contaminated himself with sin (see also Job 5:7). Consequently, no one is free of guilt.

Eccl. 8:1 Wisdom's advantage in the face of other alternatives is the dignity and strength it gives a person (see the note for 7:12).

Eccl. 8:2 The Preacher counsels his disciple to diligently keep the king's commandment regarding the vow of faithfulness that's been offered.

Eccl. 8:3 The Hebrew text of this first line is somewhat obscure. It could mean: Don't leave his presence rudely or in disgust. Nor persist in any evil: that is, don't insist on wanting to convince him.

Eccl. 8:4 If raising his voice is enough for the king to be obeyed, who can oppose him?

Eccl. 8:5,6 Because the evil of the man is great upon him: Perhaps this expression refers to the misfortune that has obliged the man to present himself before the king, in whose case it is recommended that he not lose patience and presents his plea at the opportune moment. It's also possible that it constitutes an allusion to the bad character of the king, in whose case he insists on not reacting inappropriately.

Eccl. 8:7 It can't be predicted how the king will behave in the court.

Eccl. 8:8 See section 6 of "TRUTH IN ACTION" at the end of Ecclesiastes.

Eccl. 8:8 Examples of other things which the human being can't control : keeping the spirit from leaving the body when the moment of death comes; postponing death; avoiding military service in wartime; and using impiety to save oneself, because that's equivalent to falling into a trap. (The greek text says: nor will wickedness deliver those who are mastered by it.)

Eccl. 8:9 The Preacher's final commentary about despotism and its evils: If the king doesn't account for his acts, sooner or later he will hurt himself, as he does those whom he rules.

Eccl. 8:10 The Holy Place is probably the temple of Jerusalem. The question is that as quickly as the wisdom of the wise is forgotten, the evil of the unholy is also forgotten. And the world becomes less pleasant or worse for both.

Eccl. 8:11 See section 6 of "TRUTH IN ACTION" at the end of Ecclesiastes.

Eccl. 8:11 When justice isn't fulfilled rapidly, the corrective aspect of the sentence is reduced.

Eccl. 8:12,13 The Preacher recites the conventional doctrine of retribution.

Eccl. 8:14 Retribution doesn't work; gross violations of this ideal occur. There are just people whose end is the same as the unholy (they die young), and unholy who have a just end (they live many years).

Eccl. 8:15 Man should enjoy life (see the note for 5:18-20).

Eccl. 8:16,17 GOD's works, among them, the meaning of life, cannot be unraveled by human intellect, even working night and day.

Eccl. 9:1 The future is unknown to simple mortals.

Eccl. 9:2,3 The Preacher returns to an earlier subject. All men await the same thing, whatever their condition may be. Thus it is, that retribution as an eternal truth is a failure. He who fears the oath: He against whom the vow has been made.

Eccl. 9:4 Life is better than death, because while one lives he has hope.

Eccl. 9:7-10 See section 2 of "TRUTH IN ACTION" at the end of Ecclesiastes.

Eccl. 9:11,12 Once again the Preacher speaks of the common end that awaits everyone. As the only sure thing in life is death, enjoy life while you can.

Eccl. 9:13-18 Human beings allow vanity to drag them down because they forget the good actions of the wise as before they forgot the evil done by the unholy (8:10).

Eccl. 10:1-11:6 The Preacher returns to his reflections about traditional wisdom, which were interrupted in 8:10. It's difficult to divide this part of the book into sections, since each one or two verses seems to deal with a distinct theme.

Eccl. 10:1 People are always more disposed to notice the defects rather than the qualities in everyone else.

Eccl. 10:2 Right...left: Good and evil as it was represented in the ancient world.

Eccl. 10:3 The fool goes by the way: Even in life's smallest details, the fool (unholy) can't disguise his true condition.

Eccl. 10:4 When you find yourself in a difficult situation before the king's presence, don't be afraid, stay calm and you will get out of it.

Eccl. 10:5-7 A corrupt power makes absurd appointments. Fools occupy high positions, the rich (that is, the wise) the lowest; servants ride horses, princes walk.

Eccl. 10:89 Whoever incites evil will be one of its victims in the long run.

Eccl. 10:10 The wise man achieves his work much more rapidly and efficiently than the fool, who is compared to blunt iron.

Eccl. 10:12-14 One more time the Preacher shows the superiority of the wise over the fool. The fool would simply talk nonsense, without realizing that his words harm him (see the note for 2:13,14).

Eccl. 10:15 Go to the city: That is, to live.

Eccl. 10:16 Child: This is the same Hebrew word that is translated as "youths" in I Kings 12:8,10 when it speaks of those of whom Rehoboam asked counsel, in spite of the fact that they were probably around 40 years old. Therefore, the word is used pejoratively to refer to those who have no wisdom or good sense. Banquet in the morning: If the banquet should be "in its hour", (to recover their strength and not to drink!) the land would be blessed (v.17). But feasting in the morning indicates excesses that will lead to mismanagement of the government and of the economy.

Eccl. 10:19 Money serves (for) all: The Preacher ends his declaration of the purpose of the banquet (pleasure) and drinking wine (joy). On the other hand, money can be spent or invested, and he who possesses it has options that are automatically lost by the one who has spent it.

Eccl. 11:1 Cast your bread upon the waters: Invest your money; don't just hoard it.

Eccl. 11:2 Distribute to seven: Be generous with your money, or, in the light of verse 1, diversify your investments. In either case, the evil that will come upon the earth alludes to the hard times, when friends and secure investments are needed.

Eccl. 11:3-6 The Preacher advises against delaying investment, due to the obsession with making it in the ideal moment, when you expect to make the maximum gains. Instead, sow your seed in the morning, that is, invest while you are young.