Eclesiastul 4
1 M-am uitat apoi la toate asupririle cari se fac supt soare; şi iată că cei apăsaţi varsă lacrămi, şi nu este nimeni să-i mângâie! Ei sânt pradă sâlniciei asupritorilor lor, şi n-are cine să-i mângâie!
2 Şi am găsit că morţii, cari au murit mai înainte, sânt mai fericiţi decât cei vii, cari sânt încă în viaţă.
3 Dar mai fericit decât amândoi am găsit pe celce nu s-a născut încă, fiindcă n-a văzut toate relele cari se petrec supt soare.
4 Am mai văzut că orice muncă şi orice iscusinţă la lucru îşi are temeiul numai în pizma unuia asupra altuia. Şi aceasta este o deşertăciune şi goană după vânt.
5 Nebunul îşi încrucişează mânile, şi îşi mănâncă însăş carnea lui.
6 Mai bine o mână plină de odihnă, decât amândoi pumnii plini de trudă şi goană după vânt.
7 Am mai văzut o altă deşertăciune supt soare.
8 Un om este singur singurel, n-are nici fiu, nici frate, şi totuş munca lui n-are sfârşit, ochii nu i se satură niciodată de bogăţii, şi nu se gândeşte: ,,Pentru cine muncesc eu, şi-mi lipsesc sufletul de plăceri?`` Şi aceasta este o deşertăciune şi un lucru rău.
9 Mai bine doi decât unul, căci iau o plată cu atât mai bună pentru munca lor.
10 Căci, dacă se întâmplă să cadă, se ridică unul pe altul; dar vai de cine este singur, şi cade, fără să aibă pe altul care să-l ridice!
11 Tot aşa, dacă se culcă doi împreună, se încălzesc unul pe altul, dar cum are să se încălzescă dacă e singur?
12 Şi dacă se scoală cineva asupra unuia, doi pot să-i stea împotrivă; şi funia împletită în trei nu se rupe uşor.
13 Mai bine un copil sărac şi înţelept decât un împărat bătrân şi fără minte, care nu înţelege că trebuie să se lase îndrumat;
14 căci el poate să iasă din temniţă ca să domnească, măcarcă poate chiar să se fi născut sărac în împărăţia celui din urmă.
15 Am văzut pe toţi cei vii, cari umblă supt soare, înconjurând pe copilul, care avea să urmeze după împărat şi să domnească în locul lui.
16 Fără sfârşit era tot poporul, în fruntea căruia mergea el. Şi totuş, ceice vor veni după el nu se vor bucura de el. Căci şi aceasta este o deşertăciune şi goană după vânt.
{"verseMap":{"1":[{"id":10053,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ecclesiastes","title_en":"Book of Ecclesiastes","content_ro":"<h3>ECCLESIASTES, Book of<\/h3>\n<p>OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence.<\/p>\n<p>“Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also known simply as “Koheleth.”<\/p>\n<p>The term “Koheleth” is the author’s title for himself throughout the book (Eccl 1:1-2, 12; 7:27; 12:8-10). It is the Hebrew participial form of a verb meaning “to assemble,” and thus it seems to designate one who speaks in an assembly. The word has often been translated “the Preacher” in English. Because of the philosophical nature of the book, however, the title possibly indicates the author’s function or station as a leader in the community of wise men.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Ecclesiastes presents complex questions, on which biblical scholars disagree. Early Jewish tradition was divided over the issue, ascribing the book to King Hezekiah and his school, as well as to King Solomon.<\/p>\n<p>Internal evidence is often appealed to for support of Solomon as the author of Ecclesiastes. The first verse ascribes the authorship of the book to “the son of David.” Other passages (e.g., 1:16-17; 2:6-7) also seem to refer to Solomon, who succeeded David as king of the united kingdom of Israel. Those who reject Solomonic authorship interpret such references as literary devices, written by a later unknown author in order to use Solomon’s devotion to wisdom as a context for his own ideas about life’s purpose and meaning.<\/p>\n<p>A number of passages in the book have been appealed to in support of non-Solomonic authorship. Some scholars allege that if the book had been written by Solomon, he would not have used the past tense about his reign “over Israel in Jerusalem” (1:12). Proponents of Solomonic authorship point out, however, that the Hebrew verb “was” can also mean “became,” thus stating that Solomon had become king in Jerusalem.<\/p>\n<p>It is also alleged that 1:16 supports a date of writing by an author who lived much later than Solomon. They say that Solomon could not have said that he was wiser than “all who were over Jerusalem before me,” for that would point to a long succession of kings before him. But the author may have meant prominent wise men rather than kings (see 1 Kgs 4:31).<\/p>\n<p>One of the chief difficulties with Solomonic authorship is the fact that OT history does not record a period of spiritual revival in Solomon’s life as a context for the book of Ecclesiastes. That is not a conclusive argument, however, for the thoughts recorded in the book are intensely personal in nature. The historical books of the OT deal primarily with historical developments, mentioning personal aspects of human life only where they bear upon God’s purposes as reflected in the national history. It would, in fact, be surprising if the extremely personal struggles recorded in Ecclesiastes were cited by the historical writers.<\/p>\n<p>The question of authorship is a difficult one, but there seems to be no conclusive evidence against Solomon as the author of Ecclesiastes.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The majority of scholars who hold to the Solomonic authorship of Ecclesiastes date the book in Solomon’s final years as king (c. 940 <span>BC<\/span>). The book would then have been written in the golden era of Israelite wisdom, by one of the foremost proponents of wisdom teaching.<\/p>\n<p>Those who deny Solomonic authorship disagree among themselves as to when the book was written, but most date it in the postexilic period. A Maccabean date (c. 165 <span>BC<\/span>) is difficult to maintain, because fragments of the book, dated in the second century <span>BC<\/span>, have been found at the Dead Sea site of Qumran. Also, the apocryphal book of Ecclesiasticus, probably written in the early second century <span>BC<\/span>, was heavily influenced by Ecclesiastes. Such factors would allow little time for the writing and circulation of the book in the Maccabean period.<\/p>\n<p>A number of conservative scholars, such as Franz Delitzsch and E. J. Young, have assigned a fifth-century <span>BC<\/span> date to the book. Many others consider it a third-century <span>BC<\/span> document.<\/p>\n<h5>Internal Evidence<\/h5>\n<p>Attempts have been made to determine the date of the book of Ecclesiastes from alleged historical allusions. But the somewhat gloomy observations found in such passages as 1:2-11 and 3:1-15 need be nothing more than the author’s conclusions about the emptiness of life. They do not necessarily indicate that the book was written in a time of national decline or social decay within Israel, a time that would not fit with the reign of Solomon.<\/p>\n<p>It is also alleged that the book contains allusions to Greek philosophical concepts. That would indicate that it was written sometime after the Hellenization of the Syro-Palestinian world effected by the conquests of Alexander the Great (356–323 <span>BC<\/span>).<\/p>\n<p>One of those philosophical concepts is the “golden mean” propounded by Aristotle. The golden mean calls for avoiding extremes in the pursuit of satisfaction in life, and it is reflected in Ecclesiastes 7:14-18. The same concept is found in Egyptian wisdom literature (<em>Instruction of Amen-em-opet<\/em> 9.14), as well as in Aramaic wisdom literature. In one of the finest examples of Aramaic wisdom, <em>The Words of Ahiqar,<\/em> the golden mean is expressed in the words “Be not (too) sweet, lest they [swallow you]; be not (too) bitter [<em>lest they spit you out<\/em>].” But the golden mean concept need not indicate one particular period of thought; it may simply represent a basic kind of wisdom shared by people of all times and all ethnic backgrounds.<\/p>\n<h5>Linguistic Considerations<\/h5>\n<p>The most critical issue in dating Ecclesiastes is the nature of the book’s language. The Hebrew of Ecclesiastes is unique, differing stylistically and linguistically from such fifth-century OT books as Ezra, Nehemiah, and Zechariah.<\/p>\n<p>Some scholars maintain that the language of Ecclesiastes was heavily influenced by Aramaic, and thus the book was written at a time when the Aramaic language was influential in the Hebrew-speaking world. Others have argued that the peculiarities of the Hebrew should be understood as affinities with Canaanite-Phoenician dialects.<\/p>\n<p>It is often asserted that the Hebrew of the book is similar to later Mishnaic Hebrew, particularly in its use of the relative pronoun. Yet the language of Ecclesiastes is dissimilar to the Mishnah in other ways.<\/p>\n<p>The linguistic evidence could point to a late date for the book, but it is also possible that Solomon wrote in a literary style that was heavily influenced by Phoenician literature. Such a style may have become a standard for the literary genre into which Ecclesiastes falls. During the reign of Solomon, contacts between Palestine and Phoenicia were quite common.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The book of Ecclesiastes demonstrates the meaninglessness of a worldview that does not press beyond the limits of human experience to include God. It seeks to show that meaningful satisfaction may be attained in a universe that seems to be nothing more than a succession of wearying cycles—a universe into which people are locked with no apparent means of escape. According to Koheleth, freedom can be achieved by fearing God and believing that God will ultimately judge everything fairly. Thus, life has a goal and purpose that it will reach, although in the course of history and the processes of the physical world, it may not look that way.<\/p>\n<p>The book’s chief theological tenet is that God is not disinterested in the course of human events with its gross injustices. He will judge every deed. Life, therefore, has a purpose, and human deeds have meaning.<\/p>\n<p>Koheleth is often accused of having a pessimistic view of life. One cannot read such passages as 1:12-14, 18 and 2:1-9, 18-23 without feeling his helplessness as he viewed what seemed an empty existence. But Koheleth’s pessimism had to do with life apart from God. To him such a life had no meaning.<\/p>\n<p>A positive good emerges from the book, however, even though it is often overlooked. Koheleth speaks in terms of absolutes as he spins his argument. There is an absolute good for people as they live in a seemingly meaningless world. That good is the enjoyment of God’s gifts to his people. Thus Koheleth is not an utter pessimist. When he lifts the horizons of his worldview to include the hand of God at work in the world, he becomes an optimist. But when he looks at life without God, he is pessimistic, for such a view offers only despair.<\/p>\n<p>Koheleth’s “theology of contentment” is clear in such passages as 2:24-25, 3:10-13, and 3:22. The first passage seems to express a hedonistic view of life, making eating and drinking the main purpose. The expression “eat and drink” is a Semitic idiom that seems to express the everyday routines of life (cf. Jer 22:15; Lk 17:27-28). Koheleth’s use of the phrase, then, simply means that one should enjoy God’s providence. Life is meant to be enjoyed, not endured.<\/p>\n<p>In 3:10-13 Koheleth sets forth the great enigma of humankind: God has put the knowledge of eternity in the human mind. That is, he has made the mind able to go beyond the limits of physical existence. Yet even that ability to conceptualize the eternal does not explain all of God’s purposes. Therefore, it is good for a person simply to accept human limitation and enjoy whatever knowledge God gives.<\/p>\n<p>Ecclesiastes 3:16–4:3 is a difficult section of the book. There Koheleth observes the inequities of life and concludes that God allows such things for the purpose of “sifting” people to show them that they are no more than animals. The same principle appears in 8:11, where Koheleth observes that when evil goes unpunished, the wicked are encouraged to continue to do evil. In 3:18 he asserts that injustice is present in the world to distinguish the good from the wicked. The Hebrew in that assertion should be translated “in and of themselves.” That is, viewed alone, apart from God, humankind is no better than animals. If one adopts a worldview that omits God, there can be no way of knowing what lies beyond the grave (3:21). The inequities that Koheleth observes will be corrected only in the Day of Judgment. Thus, it is best for a person to be content with God’s providence and not to be anxious about tomorrow (3:22).<\/p>\n<p>The key to understanding the book of Ecclesiastes is the recurring phrase “under the sun.” That phrase defines Koheleth’s perspective. He is not judging all human experience as vain. Rather, he is observing life “under the sun,” or apart from God, as vain. The apostle Paul rendered the same verdict on the created world in Romans 8:20-23, but he went on to say that God uses all things in his world to work out good results for his people (Rom 8:28). Koheleth’s viewpoint is similarly helpful.<\/p>\n<p>Koheleth has often been interpreted as expressing an Epicurean view of life, that eating and drinking are humanity’s highest good. In 2:1-8, however, he tests pleasure and finds it futile. He concludes that pleasure is not an absolute good. The passages that speak of eating and drinking refer only to the enjoyment of those good and necessary things that come from God’s hand.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Vanity of the Cycle of History and Nature (1:1-11)<\/h5>\n<p>Koheleth begins his recital of the vanity of life by observing its emptiness and the apparent lack of purpose in the processes of nature. Human toil is fruitless (1:3), and the endless cycle of life and history is meaningless (1:4-11).<\/p>\n<h5>The Vanity of Koheleth’s Own Experience (1:12–2:26)<\/h5>\n<p>In this dramatic section Koheleth looks back to observe the futility of aspects of his life that some might have regarded as possessing great value. He recalls his search for wisdom, but pronounces human philosophy futile (1:12-18). His search for pleasure (2:1-11) also ended in futility. In the light of this conclusion, Koheleth hardly sets forth the attainment of pleasure as life’s highest good. The search for valid philosophical verities is wearisome and futile in its outcome (vv 12-17). Human toil is also vain (vv 18-23), because one can never be sure who will inherit the reward of one’s toil (v 21). Koheleth concludes that the greatest good is to accept God’s providence joyfully (vv 24-26), an optimistic note in his message.<\/p>\n<h5>The Plight of Humanity apart from God (3:1-22)<\/h5>\n<p>Koheleth’s familiar statement that everything in life has its time (3:1-9) has often been interpreted as crassly fatalistic. But those verses more probably set forth the unalterability of life’s circumstances. Humankind is locked into a continuum from which there is no escape, yet people are able to think in terms that go beyond the physical (v 11). That is the enigma of humankind. Viewed apart from God, people really are no better than animals (vv 19-20).<\/p>\n<h5>Conclusions Resulting from Koheleth’s Observations (4:1-16)<\/h5>\n<p>The author begins with a gloomy outlook on life (4:1-3) but goes on to draw conclusions of permanent value. He points out, for example, that life’s difficulties are better faced with a partner than alone (vv 9-12).<\/p>\n<h5>The Vanity of Living Only for Oneself (5:1–6:12)<\/h5>\n<p>Koheleth gives a powerful denunciation of a self-seeking life by focusing on God (5:1-2, 4-6). His condemnation of the misuse of riches and his concern for the poor (5:8–6:9) are themes later emphasized in the NT.<\/p>\n<h5>Wisdom for Living (7:1–8:17)<\/h5>\n<p>This fine example of OT Wisdom Literature uses a proverbial pattern (7:1-13) and personal references (vv 23-29) to give insight into how one may find true satisfaction. The whole passage upholds the virtue of godly wisdom. Koheleth’s theology of contentment underlies his observation that God is the source of adversity as well as prosperity (v 14). He affirms that one should accept both as coming from God. Applying wisdom to governmental authority (8:2-9), Koheleth counsels the reader to obey the authorities. The apostle Paul gave the same advice in Romans 13. Koheleth strikes an optimistic note (Eccl 8:13), exalting the fear of God. The author is not totally pessimistic, for he shows that fearing God leads to genuine satisfaction.<\/p>\n<h5>Observations on Life’s Seeming Injustices (9:1-18)<\/h5>\n<p>“Under the sun,” that is, apart from God, there are no apparent differences among human beings (9:1-6, 11-12). Great deeds often go unnoticed and unthanked (vv 13-16). A person should nonetheless be content, for life does offer certain benefits (vv 7-10).<\/p>\n<h5>Wisdom and Folly (10:1-20)<\/h5>\n<p>Wisdom in the OT basically means knowing God, and folly is rejection of God. Koheleth shows how wisdom can lead to honor and satisfaction, and folly can lead to ruin.<\/p>\n<h5>Koheleth’s Conclusion—Fear God (11:1–12:14)<\/h5>\n<p>The book of Ecclesiastes began with a pronouncement of vanity on all creation, and it ends with Koheleth looking beyond his gloomy vistas to see God. Chapter 11 begins with a statement of human inability to understand the ways of God. Though people are meant to enjoy life, they must remember that the future will bring God’s judgment (11:9-10). After giving a beautiful description of old age (12:1-8) and encouraging the reader to fear God in youth, Koheleth states his conclusion. A person’s whole duty is to fear God (vv 13-14). The pleasure of youth will burst like a bubble and, without God, one will finally have nothing. Satisfaction can come only as one fears God. Life without God is the ultimate vanity.<\/p>\n<p><em>See also<\/em> Solomon (Person); Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>ECCLESIASTES, Book of<\/h3>\n<p>OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence.<\/p>\n<p>“Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also known simply as “Koheleth.”<\/p>\n<p>The term “Koheleth” is the author’s title for himself throughout the book (Eccl 1:1-2, 12; 7:27; 12:8-10). It is the Hebrew participial form of a verb meaning “to assemble,” and thus it seems to designate one who speaks in an assembly. The word has often been translated “the Preacher” in English. Because of the philosophical nature of the book, however, the title possibly indicates the author’s function or station as a leader in the community of wise men.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Ecclesiastes presents complex questions, on which biblical scholars disagree. Early Jewish tradition was divided over the issue, ascribing the book to King Hezekiah and his school, as well as to King Solomon.<\/p>\n<p>Internal evidence is often appealed to for support of Solomon as the author of Ecclesiastes. The first verse ascribes the authorship of the book to “the son of David.” Other passages (e.g., 1:16-17; 2:6-7) also seem to refer to Solomon, who succeeded David as king of the united kingdom of Israel. Those who reject Solomonic authorship interpret such references as literary devices, written by a later unknown author in order to use Solomon’s devotion to wisdom as a context for his own ideas about life’s purpose and meaning.<\/p>\n<p>A number of passages in the book have been appealed to in support of non-Solomonic authorship. Some scholars allege that if the book had been written by Solomon, he would not have used the past tense about his reign “over Israel in Jerusalem” (1:12). Proponents of Solomonic authorship point out, however, that the Hebrew verb “was” can also mean “became,” thus stating that Solomon had become king in Jerusalem.<\/p>\n<p>It is also alleged that 1:16 supports a date of writing by an author who lived much later than Solomon. They say that Solomon could not have said that he was wiser than “all who were over Jerusalem before me,” for that would point to a long succession of kings before him. But the author may have meant prominent wise men rather than kings (see 1 Kgs 4:31).<\/p>\n<p>One of the chief difficulties with Solomonic authorship is the fact that OT history does not record a period of spiritual revival in Solomon’s life as a context for the book of Ecclesiastes. That is not a conclusive argument, however, for the thoughts recorded in the book are intensely personal in nature. The historical books of the OT deal primarily with historical developments, mentioning personal aspects of human life only where they bear upon God’s purposes as reflected in the national history. It would, in fact, be surprising if the extremely personal struggles recorded in Ecclesiastes were cited by the historical writers.<\/p>\n<p>The question of authorship is a difficult one, but there seems to be no conclusive evidence against Solomon as the author of Ecclesiastes.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The majority of scholars who hold to the Solomonic authorship of Ecclesiastes date the book in Solomon’s final years as king (c. 940 <span>BC<\/span>). The book would then have been written in the golden era of Israelite wisdom, by one of the foremost proponents of wisdom teaching.<\/p>\n<p>Those who deny Solomonic authorship disagree among themselves as to when the book was written, but most date it in the postexilic period. A Maccabean date (c. 165 <span>BC<\/span>) is difficult to maintain, because fragments of the book, dated in the second century <span>BC<\/span>, have been found at the Dead Sea site of Qumran. Also, the apocryphal book of Ecclesiasticus, probably written in the early second century <span>BC<\/span>, was heavily influenced by Ecclesiastes. Such factors would allow little time for the writing and circulation of the book in the Maccabean period.<\/p>\n<p>A number of conservative scholars, such as Franz Delitzsch and E. J. Young, have assigned a fifth-century <span>BC<\/span> date to the book. Many others consider it a third-century <span>BC<\/span> document.<\/p>\n<h5>Internal Evidence<\/h5>\n<p>Attempts have been made to determine the date of the book of Ecclesiastes from alleged historical allusions. But the somewhat gloomy observations found in such passages as 1:2-11 and 3:1-15 need be nothing more than the author’s conclusions about the emptiness of life. They do not necessarily indicate that the book was written in a time of national decline or social decay within Israel, a time that would not fit with the reign of Solomon.<\/p>\n<p>It is also alleged that the book contains allusions to Greek philosophical concepts. That would indicate that it was written sometime after the Hellenization of the Syro-Palestinian world effected by the conquests of Alexander the Great (356–323 <span>BC<\/span>).<\/p>\n<p>One of those philosophical concepts is the “golden mean” propounded by Aristotle. The golden mean calls for avoiding extremes in the pursuit of satisfaction in life, and it is reflected in Ecclesiastes 7:14-18. The same concept is found in Egyptian wisdom literature (<em>Instruction of Amen-em-opet<\/em> 9.14), as well as in Aramaic wisdom literature. In one of the finest examples of Aramaic wisdom, <em>The Words of Ahiqar,<\/em> the golden mean is expressed in the words “Be not (too) sweet, lest they [swallow you]; be not (too) bitter [<em>lest they spit you out<\/em>].” But the golden mean concept need not indicate one particular period of thought; it may simply represent a basic kind of wisdom shared by people of all times and all ethnic backgrounds.<\/p>\n<h5>Linguistic Considerations<\/h5>\n<p>The most critical issue in dating Ecclesiastes is the nature of the book’s language. The Hebrew of Ecclesiastes is unique, differing stylistically and linguistically from such fifth-century OT books as Ezra, Nehemiah, and Zechariah.<\/p>\n<p>Some scholars maintain that the language of Ecclesiastes was heavily influenced by Aramaic, and thus the book was written at a time when the Aramaic language was influential in the Hebrew-speaking world. Others have argued that the peculiarities of the Hebrew should be understood as affinities with Canaanite-Phoenician dialects.<\/p>\n<p>It is often asserted that the Hebrew of the book is similar to later Mishnaic Hebrew, particularly in its use of the relative pronoun. Yet the language of Ecclesiastes is dissimilar to the Mishnah in other ways.<\/p>\n<p>The linguistic evidence could point to a late date for the book, but it is also possible that Solomon wrote in a literary style that was heavily influenced by Phoenician literature. Such a style may have become a standard for the literary genre into which Ecclesiastes falls. During the reign of Solomon, contacts between Palestine and Phoenicia were quite common.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The book of Ecclesiastes demonstrates the meaninglessness of a worldview that does not press beyond the limits of human experience to include God. It seeks to show that meaningful satisfaction may be attained in a universe that seems to be nothing more than a succession of wearying cycles—a universe into which people are locked with no apparent means of escape. According to Koheleth, freedom can be achieved by fearing God and believing that God will ultimately judge everything fairly. Thus, life has a goal and purpose that it will reach, although in the course of history and the processes of the physical world, it may not look that way.<\/p>\n<p>The book’s chief theological tenet is that God is not disinterested in the course of human events with its gross injustices. He will judge every deed. Life, therefore, has a purpose, and human deeds have meaning.<\/p>\n<p>Koheleth is often accused of having a pessimistic view of life. One cannot read such passages as 1:12-14, 18 and 2:1-9, 18-23 without feeling his helplessness as he viewed what seemed an empty existence. But Koheleth’s pessimism had to do with life apart from God. To him such a life had no meaning.<\/p>\n<p>A positive good emerges from the book, however, even though it is often overlooked. Koheleth speaks in terms of absolutes as he spins his argument. There is an absolute good for people as they live in a seemingly meaningless world. That good is the enjoyment of God’s gifts to his people. Thus Koheleth is not an utter pessimist. When he lifts the horizons of his worldview to include the hand of God at work in the world, he becomes an optimist. But when he looks at life without God, he is pessimistic, for such a view offers only despair.<\/p>\n<p>Koheleth’s “theology of contentment” is clear in such passages as 2:24-25, 3:10-13, and 3:22. The first passage seems to express a hedonistic view of life, making eating and drinking the main purpose. The expression “eat and drink” is a Semitic idiom that seems to express the everyday routines of life (cf. Jer 22:15; Lk 17:27-28). Koheleth’s use of the phrase, then, simply means that one should enjoy God’s providence. Life is meant to be enjoyed, not endured.<\/p>\n<p>In 3:10-13 Koheleth sets forth the great enigma of humankind: God has put the knowledge of eternity in the human mind. That is, he has made the mind able to go beyond the limits of physical existence. Yet even that ability to conceptualize the eternal does not explain all of God’s purposes. Therefore, it is good for a person simply to accept human limitation and enjoy whatever knowledge God gives.<\/p>\n<p>Ecclesiastes 3:16–4:3 is a difficult section of the book. There Koheleth observes the inequities of life and concludes that God allows such things for the purpose of “sifting” people to show them that they are no more than animals. The same principle appears in 8:11, where Koheleth observes that when evil goes unpunished, the wicked are encouraged to continue to do evil. In 3:18 he asserts that injustice is present in the world to distinguish the good from the wicked. The Hebrew in that assertion should be translated “in and of themselves.” That is, viewed alone, apart from God, humankind is no better than animals. If one adopts a worldview that omits God, there can be no way of knowing what lies beyond the grave (3:21). The inequities that Koheleth observes will be corrected only in the Day of Judgment. Thus, it is best for a person to be content with God’s providence and not to be anxious about tomorrow (3:22).<\/p>\n<p>The key to understanding the book of Ecclesiastes is the recurring phrase “under the sun.” That phrase defines Koheleth’s perspective. He is not judging all human experience as vain. Rather, he is observing life “under the sun,” or apart from God, as vain. The apostle Paul rendered the same verdict on the created world in Romans 8:20-23, but he went on to say that God uses all things in his world to work out good results for his people (Rom 8:28). Koheleth’s viewpoint is similarly helpful.<\/p>\n<p>Koheleth has often been interpreted as expressing an Epicurean view of life, that eating and drinking are humanity’s highest good. In 2:1-8, however, he tests pleasure and finds it futile. He concludes that pleasure is not an absolute good. The passages that speak of eating and drinking refer only to the enjoyment of those good and necessary things that come from God’s hand.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Vanity of the Cycle of History and Nature (1:1-11)<\/h5>\n<p>Koheleth begins his recital of the vanity of life by observing its emptiness and the apparent lack of purpose in the processes of nature. Human toil is fruitless (1:3), and the endless cycle of life and history is meaningless (1:4-11).<\/p>\n<h5>The Vanity of Koheleth’s Own Experience (1:12–2:26)<\/h5>\n<p>In this dramatic section Koheleth looks back to observe the futility of aspects of his life that some might have regarded as possessing great value. He recalls his search for wisdom, but pronounces human philosophy futile (1:12-18). His search for pleasure (2:1-11) also ended in futility. In the light of this conclusion, Koheleth hardly sets forth the attainment of pleasure as life’s highest good. The search for valid philosophical verities is wearisome and futile in its outcome (vv 12-17). Human toil is also vain (vv 18-23), because one can never be sure who will inherit the reward of one’s toil (v 21). Koheleth concludes that the greatest good is to accept God’s providence joyfully (vv 24-26), an optimistic note in his message.<\/p>\n<h5>The Plight of Humanity apart from God (3:1-22)<\/h5>\n<p>Koheleth’s familiar statement that everything in life has its time (3:1-9) has often been interpreted as crassly fatalistic. But those verses more probably set forth the unalterability of life’s circumstances. Humankind is locked into a continuum from which there is no escape, yet people are able to think in terms that go beyond the physical (v 11). That is the enigma of humankind. Viewed apart from God, people really are no better than animals (vv 19-20).<\/p>\n<h5>Conclusions Resulting from Koheleth’s Observations (4:1-16)<\/h5>\n<p>The author begins with a gloomy outlook on life (4:1-3) but goes on to draw conclusions of permanent value. He points out, for example, that life’s difficulties are better faced with a partner than alone (vv 9-12).<\/p>\n<h5>The Vanity of Living Only for Oneself (5:1–6:12)<\/h5>\n<p>Koheleth gives a powerful denunciation of a self-seeking life by focusing on God (5:1-2, 4-6). His condemnation of the misuse of riches and his concern for the poor (5:8–6:9) are themes later emphasized in the NT.<\/p>\n<h5>Wisdom for Living (7:1–8:17)<\/h5>\n<p>This fine example of OT Wisdom Literature uses a proverbial pattern (7:1-13) and personal references (vv 23-29) to give insight into how one may find true satisfaction. The whole passage upholds the virtue of godly wisdom. Koheleth’s theology of contentment underlies his observation that God is the source of adversity as well as prosperity (v 14). He affirms that one should accept both as coming from God. Applying wisdom to governmental authority (8:2-9), Koheleth counsels the reader to obey the authorities. The apostle Paul gave the same advice in Romans 13. Koheleth strikes an optimistic note (Eccl 8:13), exalting the fear of God. The author is not totally pessimistic, for he shows that fearing God leads to genuine satisfaction.<\/p>\n<h5>Observations on Life’s Seeming Injustices (9:1-18)<\/h5>\n<p>“Under the sun,” that is, apart from God, there are no apparent differences among human beings (9:1-6, 11-12). Great deeds often go unnoticed and unthanked (vv 13-16). A person should nonetheless be content, for life does offer certain benefits (vv 7-10).<\/p>\n<h5>Wisdom and Folly (10:1-20)<\/h5>\n<p>Wisdom in the OT basically means knowing God, and folly is rejection of God. Koheleth shows how wisdom can lead to honor and satisfaction, and folly can lead to ruin.<\/p>\n<h5>Koheleth’s Conclusion—Fear God (11:1–12:14)<\/h5>\n<p>The book of Ecclesiastes began with a pronouncement of vanity on all creation, and it ends with Koheleth looking beyond his gloomy vistas to see God. Chapter 11 begins with a statement of human inability to understand the ways of God. Though people are meant to enjoy life, they must remember that the future will bring God’s judgment (11:9-10). After giving a beautiful description of old age (12:1-8) and encouraging the reader to fear God in youth, Koheleth states his conclusion. A person’s whole duty is to fear God (vv 13-14). The pleasure of youth will burst like a bubble and, without God, one will finally have nothing. Satisfaction can come only as one fears God. Life without God is the ultimate vanity.<\/p>\n<p><em>See also<\/em> Solomon (Person); Wisdom; Wisdom Literature.<\/p>","summary_ro":"ECCLESIASTES, Book of OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence. “Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also ...","summary_en":"ECCLESIASTES, Book of OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence. “Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50824,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:1","title_en":"Study Note: Eclesiastul 4:1","content_ro":"<p><strong>4:1<\/strong> <em>all the oppression:<\/em> Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.<\/p>","content_en":"<p><strong>4:1<\/strong> <em>all the oppression:<\/em> Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.<\/p>","summary_ro":"4:1 all the oppression: Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.","summary_en":"4:1 all the oppression: Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78450,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:1","title_en":"Study Note: Eclesiastul 4:1","content_ro":"<p><strong>4:1<\/strong> <em>all the oppression:<\/em> Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.<\/p>","content_en":"<p><strong>4:1<\/strong> <em>all the oppression:<\/em> Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.<\/p>","summary_ro":"4:1 all the oppression: Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.","summary_en":"4:1 all the oppression: Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106076,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:1","title_en":"Study Note: Eclesiastul 4:1","content_ro":"<p><strong>4:1<\/strong> <em>all the oppression:<\/em> Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.<\/p>","content_en":"<p><strong>4:1<\/strong> <em>all the oppression:<\/em> Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.<\/p>","summary_ro":"4:1 all the oppression: Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.","summary_en":"4:1 all the oppression: Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133702,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:1","title_en":"Study Note: Eclesiastul 4:1","content_ro":"<p><strong>4:1<\/strong> <em>all the oppression:<\/em> Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.<\/p>","content_en":"<p><strong>4:1<\/strong> <em>all the oppression:<\/em> Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.<\/p>","summary_ro":"4:1 all the oppression: Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.","summary_en":"4:1 all the oppression: Abuse is rampant at many levels in society—in family, religion, the workplace, government, and foreign powers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":50825,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:2","title_en":"Study Note: Eclesiastul 4:2","content_ro":"<p><strong>4:2<\/strong> Where oppression reigns, <em>the dead are better off than the living<\/em>. Those who have died are no longer mistreated.<\/p>","content_en":"<p><strong>4:2<\/strong> Where oppression reigns, <em>the dead are better off than the living<\/em>. Those who have died are no longer mistreated.<\/p>","summary_ro":"4:2 Where oppression reigns, the dead are better off than the living. Those who have died are no longer mistreated.","summary_en":"4:2 Where oppression reigns, the dead are better off than the living. Those who have died are no longer mistreated.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78451,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:2","title_en":"Study Note: Eclesiastul 4:2","content_ro":"<p><strong>4:2<\/strong> Where oppression reigns, <em>the dead are better off than the living<\/em>. Those who have died are no longer mistreated.<\/p>","content_en":"<p><strong>4:2<\/strong> Where oppression reigns, <em>the dead are better off than the living<\/em>. Those who have died are no longer mistreated.<\/p>","summary_ro":"4:2 Where oppression reigns, the dead are better off than the living. Those who have died are no longer mistreated.","summary_en":"4:2 Where oppression reigns, the dead are better off than the living. Those who have died are no longer mistreated.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106077,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:2","title_en":"Study Note: Eclesiastul 4:2","content_ro":"<p><strong>4:2<\/strong> Where oppression reigns, <em>the dead are better off than the living<\/em>. Those who have died are no longer mistreated.<\/p>","content_en":"<p><strong>4:2<\/strong> Where oppression reigns, <em>the dead are better off than the living<\/em>. Those who have died are no longer mistreated.<\/p>","summary_ro":"4:2 Where oppression reigns, the dead are better off than the living. Those who have died are no longer mistreated.","summary_en":"4:2 Where oppression reigns, the dead are better off than the living. Those who have died are no longer mistreated.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133703,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:2","title_en":"Study Note: Eclesiastul 4:2","content_ro":"<p><strong>4:2<\/strong> Where oppression reigns, <em>the dead are better off than the living<\/em>. Those who have died are no longer mistreated.<\/p>","content_en":"<p><strong>4:2<\/strong> Where oppression reigns, <em>the dead are better off than the living<\/em>. Those who have died are no longer mistreated.<\/p>","summary_ro":"4:2 Where oppression reigns, the dead are better off than the living. Those who have died are no longer mistreated.","summary_en":"4:2 Where oppression reigns, the dead are better off than the living. Those who have died are no longer mistreated.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":50826,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:4","title_en":"Study Note: Eclesiastul 4:4","content_ro":"<p><strong>4:4<\/strong> <em>Most people are motivated to success<\/em> by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.<\/p>","content_en":"<p><strong>4:4<\/strong> <em>Most people are motivated to success<\/em> by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.<\/p>","summary_ro":"4:4 Most people are motivated to success by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.","summary_en":"4:4 Most people are motivated to success by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78452,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:4","title_en":"Study Note: Eclesiastul 4:4","content_ro":"<p><strong>4:4<\/strong> <em>Most people are motivated to success<\/em> by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.<\/p>","content_en":"<p><strong>4:4<\/strong> <em>Most people are motivated to success<\/em> by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.<\/p>","summary_ro":"4:4 Most people are motivated to success by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.","summary_en":"4:4 Most people are motivated to success by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106078,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:4","title_en":"Study Note: Eclesiastul 4:4","content_ro":"<p><strong>4:4<\/strong> <em>Most people are motivated to success<\/em> by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.<\/p>","content_en":"<p><strong>4:4<\/strong> <em>Most people are motivated to success<\/em> by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.<\/p>","summary_ro":"4:4 Most people are motivated to success by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.","summary_en":"4:4 Most people are motivated to success by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133704,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:4","title_en":"Study Note: Eclesiastul 4:4","content_ro":"<p><strong>4:4<\/strong> <em>Most people are motivated to success<\/em> by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.<\/p>","content_en":"<p><strong>4:4<\/strong> <em>Most people are motivated to success<\/em> by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.<\/p>","summary_ro":"4:4 Most people are motivated to success by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.","summary_en":"4:4 Most people are motivated to success by a competitive drive. Since the fruits of these efforts have no intrinsic value, the Teacher recommends that moderation (4:5-6) replace envy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":50827,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:5","title_en":"Study Note: Eclesiastul 4:5","content_ro":"<p><strong>4:5-6<\/strong> <em>Fools<\/em> do not even try to succeed and end up impoverished. Others frantically devote <em>two handfuls<\/em>—all their time and effort—to <em>hard work<\/em> in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (<em>quietness<\/em>).<\/p>","content_en":"<p><strong>4:5-6<\/strong> <em>Fools<\/em> do not even try to succeed and end up impoverished. Others frantically devote <em>two handfuls<\/em>—all their time and effort—to <em>hard work<\/em> in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (<em>quietness<\/em>).<\/p>","summary_ro":"4:5-6 Fools do not even try to succeed and end up impoverished. Others frantically devote two handfuls—all their time and effort—to hard work in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (quietness).","summary_en":"4:5-6 Fools do not even try to succeed and end up impoverished. Others frantically devote two handfuls—all their time and effort—to hard work in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (quietness).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78453,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:5","title_en":"Study Note: Eclesiastul 4:5","content_ro":"<p><strong>4:5-6<\/strong> <em>Fools<\/em> do not even try to succeed and end up impoverished. Others frantically devote <em>two handfuls<\/em>—all their time and effort—to <em>hard work<\/em> in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (<em>quietness<\/em>).<\/p>","content_en":"<p><strong>4:5-6<\/strong> <em>Fools<\/em> do not even try to succeed and end up impoverished. Others frantically devote <em>two handfuls<\/em>—all their time and effort—to <em>hard work<\/em> in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (<em>quietness<\/em>).<\/p>","summary_ro":"4:5-6 Fools do not even try to succeed and end up impoverished. Others frantically devote two handfuls—all their time and effort—to hard work in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (quietness).","summary_en":"4:5-6 Fools do not even try to succeed and end up impoverished. Others frantically devote two handfuls—all their time and effort—to hard work in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (quietness).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106079,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:5","title_en":"Study Note: Eclesiastul 4:5","content_ro":"<p><strong>4:5-6<\/strong> <em>Fools<\/em> do not even try to succeed and end up impoverished. Others frantically devote <em>two handfuls<\/em>—all their time and effort—to <em>hard work<\/em> in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (<em>quietness<\/em>).<\/p>","content_en":"<p><strong>4:5-6<\/strong> <em>Fools<\/em> do not even try to succeed and end up impoverished. Others frantically devote <em>two handfuls<\/em>—all their time and effort—to <em>hard work<\/em> in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (<em>quietness<\/em>).<\/p>","summary_ro":"4:5-6 Fools do not even try to succeed and end up impoverished. Others frantically devote two handfuls—all their time and effort—to hard work in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (quietness).","summary_en":"4:5-6 Fools do not even try to succeed and end up impoverished. Others frantically devote two handfuls—all their time and effort—to hard work in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (quietness).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133705,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:5","title_en":"Study Note: Eclesiastul 4:5","content_ro":"<p><strong>4:5-6<\/strong> <em>Fools<\/em> do not even try to succeed and end up impoverished. Others frantically devote <em>two handfuls<\/em>—all their time and effort—to <em>hard work<\/em> in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (<em>quietness<\/em>).<\/p>","content_en":"<p><strong>4:5-6<\/strong> <em>Fools<\/em> do not even try to succeed and end up impoverished. Others frantically devote <em>two handfuls<\/em>—all their time and effort—to <em>hard work<\/em> in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (<em>quietness<\/em>).<\/p>","summary_ro":"4:5-6 Fools do not even try to succeed and end up impoverished. Others frantically devote two handfuls—all their time and effort—to hard work in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (quietness).","summary_en":"4:5-6 Fools do not even try to succeed and end up impoverished. Others frantically devote two handfuls—all their time and effort—to hard work in pursuit of fleeting wealth that they will have no time to enjoy (cp. Prov 23:4-5). Wise people practice moderation and contentment (quietness).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63649,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91275,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118901,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146527,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":63715,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Enjoying God’s Gifts","title_en":"Enjoying God’s Gifts","content_ro":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","content_en":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","summary_ro":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","summary_en":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91341,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Enjoying God’s Gifts","title_en":"Enjoying God’s Gifts","content_ro":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","content_en":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","summary_ro":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","summary_en":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118967,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Enjoying God’s Gifts","title_en":"Enjoying God’s Gifts","content_ro":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","content_en":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","summary_ro":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","summary_en":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146593,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Enjoying God’s Gifts","title_en":"Enjoying God’s Gifts","content_ro":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","content_en":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","summary_ro":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","summary_en":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":50828,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:7","title_en":"Study Note: Eclesiastul 4:7","content_ro":"<p><strong>4:7-8<\/strong> This solitary man is a case study of the principle expressed in 4:6.<\/p>","content_en":"<p><strong>4:7-8<\/strong> This solitary man is a case study of the principle expressed in 4:6.<\/p>","summary_ro":"4:7-8 This solitary man is a case study of the principle expressed in 4:6.","summary_en":"4:7-8 This solitary man is a case study of the principle expressed in 4:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78454,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:7","title_en":"Study Note: Eclesiastul 4:7","content_ro":"<p><strong>4:7-8<\/strong> This solitary man is a case study of the principle expressed in 4:6.<\/p>","content_en":"<p><strong>4:7-8<\/strong> This solitary man is a case study of the principle expressed in 4:6.<\/p>","summary_ro":"4:7-8 This solitary man is a case study of the principle expressed in 4:6.","summary_en":"4:7-8 This solitary man is a case study of the principle expressed in 4:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106080,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:7","title_en":"Study Note: Eclesiastul 4:7","content_ro":"<p><strong>4:7-8<\/strong> This solitary man is a case study of the principle expressed in 4:6.<\/p>","content_en":"<p><strong>4:7-8<\/strong> This solitary man is a case study of the principle expressed in 4:6.<\/p>","summary_ro":"4:7-8 This solitary man is a case study of the principle expressed in 4:6.","summary_en":"4:7-8 This solitary man is a case study of the principle expressed in 4:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133706,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:7","title_en":"Study Note: Eclesiastul 4:7","content_ro":"<p><strong>4:7-8<\/strong> This solitary man is a case study of the principle expressed in 4:6.<\/p>","content_en":"<p><strong>4:7-8<\/strong> This solitary man is a case study of the principle expressed in 4:6.<\/p>","summary_ro":"4:7-8 This solitary man is a case study of the principle expressed in 4:6.","summary_en":"4:7-8 This solitary man is a case study of the principle expressed in 4:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":10054,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ecclesiastes","title_en":"Book of Ecclesiastes","content_ro":"<h3>ECCLESIASTES, Book of<\/h3>\n<p>OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence.<\/p>\n<p>“Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also known simply as “Koheleth.”<\/p>\n<p>The term “Koheleth” is the author’s title for himself throughout the book (Eccl 1:1-2, 12; 7:27; 12:8-10). It is the Hebrew participial form of a verb meaning “to assemble,” and thus it seems to designate one who speaks in an assembly. The word has often been translated “the Preacher” in English. Because of the philosophical nature of the book, however, the title possibly indicates the author’s function or station as a leader in the community of wise men.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Ecclesiastes presents complex questions, on which biblical scholars disagree. Early Jewish tradition was divided over the issue, ascribing the book to King Hezekiah and his school, as well as to King Solomon.<\/p>\n<p>Internal evidence is often appealed to for support of Solomon as the author of Ecclesiastes. The first verse ascribes the authorship of the book to “the son of David.” Other passages (e.g., 1:16-17; 2:6-7) also seem to refer to Solomon, who succeeded David as king of the united kingdom of Israel. Those who reject Solomonic authorship interpret such references as literary devices, written by a later unknown author in order to use Solomon’s devotion to wisdom as a context for his own ideas about life’s purpose and meaning.<\/p>\n<p>A number of passages in the book have been appealed to in support of non-Solomonic authorship. Some scholars allege that if the book had been written by Solomon, he would not have used the past tense about his reign “over Israel in Jerusalem” (1:12). Proponents of Solomonic authorship point out, however, that the Hebrew verb “was” can also mean “became,” thus stating that Solomon had become king in Jerusalem.<\/p>\n<p>It is also alleged that 1:16 supports a date of writing by an author who lived much later than Solomon. They say that Solomon could not have said that he was wiser than “all who were over Jerusalem before me,” for that would point to a long succession of kings before him. But the author may have meant prominent wise men rather than kings (see 1 Kgs 4:31).<\/p>\n<p>One of the chief difficulties with Solomonic authorship is the fact that OT history does not record a period of spiritual revival in Solomon’s life as a context for the book of Ecclesiastes. That is not a conclusive argument, however, for the thoughts recorded in the book are intensely personal in nature. The historical books of the OT deal primarily with historical developments, mentioning personal aspects of human life only where they bear upon God’s purposes as reflected in the national history. It would, in fact, be surprising if the extremely personal struggles recorded in Ecclesiastes were cited by the historical writers.<\/p>\n<p>The question of authorship is a difficult one, but there seems to be no conclusive evidence against Solomon as the author of Ecclesiastes.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The majority of scholars who hold to the Solomonic authorship of Ecclesiastes date the book in Solomon’s final years as king (c. 940 <span>BC<\/span>). The book would then have been written in the golden era of Israelite wisdom, by one of the foremost proponents of wisdom teaching.<\/p>\n<p>Those who deny Solomonic authorship disagree among themselves as to when the book was written, but most date it in the postexilic period. A Maccabean date (c. 165 <span>BC<\/span>) is difficult to maintain, because fragments of the book, dated in the second century <span>BC<\/span>, have been found at the Dead Sea site of Qumran. Also, the apocryphal book of Ecclesiasticus, probably written in the early second century <span>BC<\/span>, was heavily influenced by Ecclesiastes. Such factors would allow little time for the writing and circulation of the book in the Maccabean period.<\/p>\n<p>A number of conservative scholars, such as Franz Delitzsch and E. J. Young, have assigned a fifth-century <span>BC<\/span> date to the book. Many others consider it a third-century <span>BC<\/span> document.<\/p>\n<h5>Internal Evidence<\/h5>\n<p>Attempts have been made to determine the date of the book of Ecclesiastes from alleged historical allusions. But the somewhat gloomy observations found in such passages as 1:2-11 and 3:1-15 need be nothing more than the author’s conclusions about the emptiness of life. They do not necessarily indicate that the book was written in a time of national decline or social decay within Israel, a time that would not fit with the reign of Solomon.<\/p>\n<p>It is also alleged that the book contains allusions to Greek philosophical concepts. That would indicate that it was written sometime after the Hellenization of the Syro-Palestinian world effected by the conquests of Alexander the Great (356–323 <span>BC<\/span>).<\/p>\n<p>One of those philosophical concepts is the “golden mean” propounded by Aristotle. The golden mean calls for avoiding extremes in the pursuit of satisfaction in life, and it is reflected in Ecclesiastes 7:14-18. The same concept is found in Egyptian wisdom literature (<em>Instruction of Amen-em-opet<\/em> 9.14), as well as in Aramaic wisdom literature. In one of the finest examples of Aramaic wisdom, <em>The Words of Ahiqar,<\/em> the golden mean is expressed in the words “Be not (too) sweet, lest they [swallow you]; be not (too) bitter [<em>lest they spit you out<\/em>].” But the golden mean concept need not indicate one particular period of thought; it may simply represent a basic kind of wisdom shared by people of all times and all ethnic backgrounds.<\/p>\n<h5>Linguistic Considerations<\/h5>\n<p>The most critical issue in dating Ecclesiastes is the nature of the book’s language. The Hebrew of Ecclesiastes is unique, differing stylistically and linguistically from such fifth-century OT books as Ezra, Nehemiah, and Zechariah.<\/p>\n<p>Some scholars maintain that the language of Ecclesiastes was heavily influenced by Aramaic, and thus the book was written at a time when the Aramaic language was influential in the Hebrew-speaking world. Others have argued that the peculiarities of the Hebrew should be understood as affinities with Canaanite-Phoenician dialects.<\/p>\n<p>It is often asserted that the Hebrew of the book is similar to later Mishnaic Hebrew, particularly in its use of the relative pronoun. Yet the language of Ecclesiastes is dissimilar to the Mishnah in other ways.<\/p>\n<p>The linguistic evidence could point to a late date for the book, but it is also possible that Solomon wrote in a literary style that was heavily influenced by Phoenician literature. Such a style may have become a standard for the literary genre into which Ecclesiastes falls. During the reign of Solomon, contacts between Palestine and Phoenicia were quite common.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The book of Ecclesiastes demonstrates the meaninglessness of a worldview that does not press beyond the limits of human experience to include God. It seeks to show that meaningful satisfaction may be attained in a universe that seems to be nothing more than a succession of wearying cycles—a universe into which people are locked with no apparent means of escape. According to Koheleth, freedom can be achieved by fearing God and believing that God will ultimately judge everything fairly. Thus, life has a goal and purpose that it will reach, although in the course of history and the processes of the physical world, it may not look that way.<\/p>\n<p>The book’s chief theological tenet is that God is not disinterested in the course of human events with its gross injustices. He will judge every deed. Life, therefore, has a purpose, and human deeds have meaning.<\/p>\n<p>Koheleth is often accused of having a pessimistic view of life. One cannot read such passages as 1:12-14, 18 and 2:1-9, 18-23 without feeling his helplessness as he viewed what seemed an empty existence. But Koheleth’s pessimism had to do with life apart from God. To him such a life had no meaning.<\/p>\n<p>A positive good emerges from the book, however, even though it is often overlooked. Koheleth speaks in terms of absolutes as he spins his argument. There is an absolute good for people as they live in a seemingly meaningless world. That good is the enjoyment of God’s gifts to his people. Thus Koheleth is not an utter pessimist. When he lifts the horizons of his worldview to include the hand of God at work in the world, he becomes an optimist. But when he looks at life without God, he is pessimistic, for such a view offers only despair.<\/p>\n<p>Koheleth’s “theology of contentment” is clear in such passages as 2:24-25, 3:10-13, and 3:22. The first passage seems to express a hedonistic view of life, making eating and drinking the main purpose. The expression “eat and drink” is a Semitic idiom that seems to express the everyday routines of life (cf. Jer 22:15; Lk 17:27-28). Koheleth’s use of the phrase, then, simply means that one should enjoy God’s providence. Life is meant to be enjoyed, not endured.<\/p>\n<p>In 3:10-13 Koheleth sets forth the great enigma of humankind: God has put the knowledge of eternity in the human mind. That is, he has made the mind able to go beyond the limits of physical existence. Yet even that ability to conceptualize the eternal does not explain all of God’s purposes. Therefore, it is good for a person simply to accept human limitation and enjoy whatever knowledge God gives.<\/p>\n<p>Ecclesiastes 3:16–4:3 is a difficult section of the book. There Koheleth observes the inequities of life and concludes that God allows such things for the purpose of “sifting” people to show them that they are no more than animals. The same principle appears in 8:11, where Koheleth observes that when evil goes unpunished, the wicked are encouraged to continue to do evil. In 3:18 he asserts that injustice is present in the world to distinguish the good from the wicked. The Hebrew in that assertion should be translated “in and of themselves.” That is, viewed alone, apart from God, humankind is no better than animals. If one adopts a worldview that omits God, there can be no way of knowing what lies beyond the grave (3:21). The inequities that Koheleth observes will be corrected only in the Day of Judgment. Thus, it is best for a person to be content with God’s providence and not to be anxious about tomorrow (3:22).<\/p>\n<p>The key to understanding the book of Ecclesiastes is the recurring phrase “under the sun.” That phrase defines Koheleth’s perspective. He is not judging all human experience as vain. Rather, he is observing life “under the sun,” or apart from God, as vain. The apostle Paul rendered the same verdict on the created world in Romans 8:20-23, but he went on to say that God uses all things in his world to work out good results for his people (Rom 8:28). Koheleth’s viewpoint is similarly helpful.<\/p>\n<p>Koheleth has often been interpreted as expressing an Epicurean view of life, that eating and drinking are humanity’s highest good. In 2:1-8, however, he tests pleasure and finds it futile. He concludes that pleasure is not an absolute good. The passages that speak of eating and drinking refer only to the enjoyment of those good and necessary things that come from God’s hand.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Vanity of the Cycle of History and Nature (1:1-11)<\/h5>\n<p>Koheleth begins his recital of the vanity of life by observing its emptiness and the apparent lack of purpose in the processes of nature. Human toil is fruitless (1:3), and the endless cycle of life and history is meaningless (1:4-11).<\/p>\n<h5>The Vanity of Koheleth’s Own Experience (1:12–2:26)<\/h5>\n<p>In this dramatic section Koheleth looks back to observe the futility of aspects of his life that some might have regarded as possessing great value. He recalls his search for wisdom, but pronounces human philosophy futile (1:12-18). His search for pleasure (2:1-11) also ended in futility. In the light of this conclusion, Koheleth hardly sets forth the attainment of pleasure as life’s highest good. The search for valid philosophical verities is wearisome and futile in its outcome (vv 12-17). Human toil is also vain (vv 18-23), because one can never be sure who will inherit the reward of one’s toil (v 21). Koheleth concludes that the greatest good is to accept God’s providence joyfully (vv 24-26), an optimistic note in his message.<\/p>\n<h5>The Plight of Humanity apart from God (3:1-22)<\/h5>\n<p>Koheleth’s familiar statement that everything in life has its time (3:1-9) has often been interpreted as crassly fatalistic. But those verses more probably set forth the unalterability of life’s circumstances. Humankind is locked into a continuum from which there is no escape, yet people are able to think in terms that go beyond the physical (v 11). That is the enigma of humankind. Viewed apart from God, people really are no better than animals (vv 19-20).<\/p>\n<h5>Conclusions Resulting from Koheleth’s Observations (4:1-16)<\/h5>\n<p>The author begins with a gloomy outlook on life (4:1-3) but goes on to draw conclusions of permanent value. He points out, for example, that life’s difficulties are better faced with a partner than alone (vv 9-12).<\/p>\n<h5>The Vanity of Living Only for Oneself (5:1–6:12)<\/h5>\n<p>Koheleth gives a powerful denunciation of a self-seeking life by focusing on God (5:1-2, 4-6). His condemnation of the misuse of riches and his concern for the poor (5:8–6:9) are themes later emphasized in the NT.<\/p>\n<h5>Wisdom for Living (7:1–8:17)<\/h5>\n<p>This fine example of OT Wisdom Literature uses a proverbial pattern (7:1-13) and personal references (vv 23-29) to give insight into how one may find true satisfaction. The whole passage upholds the virtue of godly wisdom. Koheleth’s theology of contentment underlies his observation that God is the source of adversity as well as prosperity (v 14). He affirms that one should accept both as coming from God. Applying wisdom to governmental authority (8:2-9), Koheleth counsels the reader to obey the authorities. The apostle Paul gave the same advice in Romans 13. Koheleth strikes an optimistic note (Eccl 8:13), exalting the fear of God. The author is not totally pessimistic, for he shows that fearing God leads to genuine satisfaction.<\/p>\n<h5>Observations on Life’s Seeming Injustices (9:1-18)<\/h5>\n<p>“Under the sun,” that is, apart from God, there are no apparent differences among human beings (9:1-6, 11-12). Great deeds often go unnoticed and unthanked (vv 13-16). A person should nonetheless be content, for life does offer certain benefits (vv 7-10).<\/p>\n<h5>Wisdom and Folly (10:1-20)<\/h5>\n<p>Wisdom in the OT basically means knowing God, and folly is rejection of God. Koheleth shows how wisdom can lead to honor and satisfaction, and folly can lead to ruin.<\/p>\n<h5>Koheleth’s Conclusion—Fear God (11:1–12:14)<\/h5>\n<p>The book of Ecclesiastes began with a pronouncement of vanity on all creation, and it ends with Koheleth looking beyond his gloomy vistas to see God. Chapter 11 begins with a statement of human inability to understand the ways of God. Though people are meant to enjoy life, they must remember that the future will bring God’s judgment (11:9-10). After giving a beautiful description of old age (12:1-8) and encouraging the reader to fear God in youth, Koheleth states his conclusion. A person’s whole duty is to fear God (vv 13-14). The pleasure of youth will burst like a bubble and, without God, one will finally have nothing. Satisfaction can come only as one fears God. Life without God is the ultimate vanity.<\/p>\n<p><em>See also<\/em> Solomon (Person); Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>ECCLESIASTES, Book of<\/h3>\n<p>OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence.<\/p>\n<p>“Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also known simply as “Koheleth.”<\/p>\n<p>The term “Koheleth” is the author’s title for himself throughout the book (Eccl 1:1-2, 12; 7:27; 12:8-10). It is the Hebrew participial form of a verb meaning “to assemble,” and thus it seems to designate one who speaks in an assembly. The word has often been translated “the Preacher” in English. Because of the philosophical nature of the book, however, the title possibly indicates the author’s function or station as a leader in the community of wise men.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Ecclesiastes presents complex questions, on which biblical scholars disagree. Early Jewish tradition was divided over the issue, ascribing the book to King Hezekiah and his school, as well as to King Solomon.<\/p>\n<p>Internal evidence is often appealed to for support of Solomon as the author of Ecclesiastes. The first verse ascribes the authorship of the book to “the son of David.” Other passages (e.g., 1:16-17; 2:6-7) also seem to refer to Solomon, who succeeded David as king of the united kingdom of Israel. Those who reject Solomonic authorship interpret such references as literary devices, written by a later unknown author in order to use Solomon’s devotion to wisdom as a context for his own ideas about life’s purpose and meaning.<\/p>\n<p>A number of passages in the book have been appealed to in support of non-Solomonic authorship. Some scholars allege that if the book had been written by Solomon, he would not have used the past tense about his reign “over Israel in Jerusalem” (1:12). Proponents of Solomonic authorship point out, however, that the Hebrew verb “was” can also mean “became,” thus stating that Solomon had become king in Jerusalem.<\/p>\n<p>It is also alleged that 1:16 supports a date of writing by an author who lived much later than Solomon. They say that Solomon could not have said that he was wiser than “all who were over Jerusalem before me,” for that would point to a long succession of kings before him. But the author may have meant prominent wise men rather than kings (see 1 Kgs 4:31).<\/p>\n<p>One of the chief difficulties with Solomonic authorship is the fact that OT history does not record a period of spiritual revival in Solomon’s life as a context for the book of Ecclesiastes. That is not a conclusive argument, however, for the thoughts recorded in the book are intensely personal in nature. The historical books of the OT deal primarily with historical developments, mentioning personal aspects of human life only where they bear upon God’s purposes as reflected in the national history. It would, in fact, be surprising if the extremely personal struggles recorded in Ecclesiastes were cited by the historical writers.<\/p>\n<p>The question of authorship is a difficult one, but there seems to be no conclusive evidence against Solomon as the author of Ecclesiastes.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The majority of scholars who hold to the Solomonic authorship of Ecclesiastes date the book in Solomon’s final years as king (c. 940 <span>BC<\/span>). The book would then have been written in the golden era of Israelite wisdom, by one of the foremost proponents of wisdom teaching.<\/p>\n<p>Those who deny Solomonic authorship disagree among themselves as to when the book was written, but most date it in the postexilic period. A Maccabean date (c. 165 <span>BC<\/span>) is difficult to maintain, because fragments of the book, dated in the second century <span>BC<\/span>, have been found at the Dead Sea site of Qumran. Also, the apocryphal book of Ecclesiasticus, probably written in the early second century <span>BC<\/span>, was heavily influenced by Ecclesiastes. Such factors would allow little time for the writing and circulation of the book in the Maccabean period.<\/p>\n<p>A number of conservative scholars, such as Franz Delitzsch and E. J. Young, have assigned a fifth-century <span>BC<\/span> date to the book. Many others consider it a third-century <span>BC<\/span> document.<\/p>\n<h5>Internal Evidence<\/h5>\n<p>Attempts have been made to determine the date of the book of Ecclesiastes from alleged historical allusions. But the somewhat gloomy observations found in such passages as 1:2-11 and 3:1-15 need be nothing more than the author’s conclusions about the emptiness of life. They do not necessarily indicate that the book was written in a time of national decline or social decay within Israel, a time that would not fit with the reign of Solomon.<\/p>\n<p>It is also alleged that the book contains allusions to Greek philosophical concepts. That would indicate that it was written sometime after the Hellenization of the Syro-Palestinian world effected by the conquests of Alexander the Great (356–323 <span>BC<\/span>).<\/p>\n<p>One of those philosophical concepts is the “golden mean” propounded by Aristotle. The golden mean calls for avoiding extremes in the pursuit of satisfaction in life, and it is reflected in Ecclesiastes 7:14-18. The same concept is found in Egyptian wisdom literature (<em>Instruction of Amen-em-opet<\/em> 9.14), as well as in Aramaic wisdom literature. In one of the finest examples of Aramaic wisdom, <em>The Words of Ahiqar,<\/em> the golden mean is expressed in the words “Be not (too) sweet, lest they [swallow you]; be not (too) bitter [<em>lest they spit you out<\/em>].” But the golden mean concept need not indicate one particular period of thought; it may simply represent a basic kind of wisdom shared by people of all times and all ethnic backgrounds.<\/p>\n<h5>Linguistic Considerations<\/h5>\n<p>The most critical issue in dating Ecclesiastes is the nature of the book’s language. The Hebrew of Ecclesiastes is unique, differing stylistically and linguistically from such fifth-century OT books as Ezra, Nehemiah, and Zechariah.<\/p>\n<p>Some scholars maintain that the language of Ecclesiastes was heavily influenced by Aramaic, and thus the book was written at a time when the Aramaic language was influential in the Hebrew-speaking world. Others have argued that the peculiarities of the Hebrew should be understood as affinities with Canaanite-Phoenician dialects.<\/p>\n<p>It is often asserted that the Hebrew of the book is similar to later Mishnaic Hebrew, particularly in its use of the relative pronoun. Yet the language of Ecclesiastes is dissimilar to the Mishnah in other ways.<\/p>\n<p>The linguistic evidence could point to a late date for the book, but it is also possible that Solomon wrote in a literary style that was heavily influenced by Phoenician literature. Such a style may have become a standard for the literary genre into which Ecclesiastes falls. During the reign of Solomon, contacts between Palestine and Phoenicia were quite common.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The book of Ecclesiastes demonstrates the meaninglessness of a worldview that does not press beyond the limits of human experience to include God. It seeks to show that meaningful satisfaction may be attained in a universe that seems to be nothing more than a succession of wearying cycles—a universe into which people are locked with no apparent means of escape. According to Koheleth, freedom can be achieved by fearing God and believing that God will ultimately judge everything fairly. Thus, life has a goal and purpose that it will reach, although in the course of history and the processes of the physical world, it may not look that way.<\/p>\n<p>The book’s chief theological tenet is that God is not disinterested in the course of human events with its gross injustices. He will judge every deed. Life, therefore, has a purpose, and human deeds have meaning.<\/p>\n<p>Koheleth is often accused of having a pessimistic view of life. One cannot read such passages as 1:12-14, 18 and 2:1-9, 18-23 without feeling his helplessness as he viewed what seemed an empty existence. But Koheleth’s pessimism had to do with life apart from God. To him such a life had no meaning.<\/p>\n<p>A positive good emerges from the book, however, even though it is often overlooked. Koheleth speaks in terms of absolutes as he spins his argument. There is an absolute good for people as they live in a seemingly meaningless world. That good is the enjoyment of God’s gifts to his people. Thus Koheleth is not an utter pessimist. When he lifts the horizons of his worldview to include the hand of God at work in the world, he becomes an optimist. But when he looks at life without God, he is pessimistic, for such a view offers only despair.<\/p>\n<p>Koheleth’s “theology of contentment” is clear in such passages as 2:24-25, 3:10-13, and 3:22. The first passage seems to express a hedonistic view of life, making eating and drinking the main purpose. The expression “eat and drink” is a Semitic idiom that seems to express the everyday routines of life (cf. Jer 22:15; Lk 17:27-28). Koheleth’s use of the phrase, then, simply means that one should enjoy God’s providence. Life is meant to be enjoyed, not endured.<\/p>\n<p>In 3:10-13 Koheleth sets forth the great enigma of humankind: God has put the knowledge of eternity in the human mind. That is, he has made the mind able to go beyond the limits of physical existence. Yet even that ability to conceptualize the eternal does not explain all of God’s purposes. Therefore, it is good for a person simply to accept human limitation and enjoy whatever knowledge God gives.<\/p>\n<p>Ecclesiastes 3:16–4:3 is a difficult section of the book. There Koheleth observes the inequities of life and concludes that God allows such things for the purpose of “sifting” people to show them that they are no more than animals. The same principle appears in 8:11, where Koheleth observes that when evil goes unpunished, the wicked are encouraged to continue to do evil. In 3:18 he asserts that injustice is present in the world to distinguish the good from the wicked. The Hebrew in that assertion should be translated “in and of themselves.” That is, viewed alone, apart from God, humankind is no better than animals. If one adopts a worldview that omits God, there can be no way of knowing what lies beyond the grave (3:21). The inequities that Koheleth observes will be corrected only in the Day of Judgment. Thus, it is best for a person to be content with God’s providence and not to be anxious about tomorrow (3:22).<\/p>\n<p>The key to understanding the book of Ecclesiastes is the recurring phrase “under the sun.” That phrase defines Koheleth’s perspective. He is not judging all human experience as vain. Rather, he is observing life “under the sun,” or apart from God, as vain. The apostle Paul rendered the same verdict on the created world in Romans 8:20-23, but he went on to say that God uses all things in his world to work out good results for his people (Rom 8:28). Koheleth’s viewpoint is similarly helpful.<\/p>\n<p>Koheleth has often been interpreted as expressing an Epicurean view of life, that eating and drinking are humanity’s highest good. In 2:1-8, however, he tests pleasure and finds it futile. He concludes that pleasure is not an absolute good. The passages that speak of eating and drinking refer only to the enjoyment of those good and necessary things that come from God’s hand.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Vanity of the Cycle of History and Nature (1:1-11)<\/h5>\n<p>Koheleth begins his recital of the vanity of life by observing its emptiness and the apparent lack of purpose in the processes of nature. Human toil is fruitless (1:3), and the endless cycle of life and history is meaningless (1:4-11).<\/p>\n<h5>The Vanity of Koheleth’s Own Experience (1:12–2:26)<\/h5>\n<p>In this dramatic section Koheleth looks back to observe the futility of aspects of his life that some might have regarded as possessing great value. He recalls his search for wisdom, but pronounces human philosophy futile (1:12-18). His search for pleasure (2:1-11) also ended in futility. In the light of this conclusion, Koheleth hardly sets forth the attainment of pleasure as life’s highest good. The search for valid philosophical verities is wearisome and futile in its outcome (vv 12-17). Human toil is also vain (vv 18-23), because one can never be sure who will inherit the reward of one’s toil (v 21). Koheleth concludes that the greatest good is to accept God’s providence joyfully (vv 24-26), an optimistic note in his message.<\/p>\n<h5>The Plight of Humanity apart from God (3:1-22)<\/h5>\n<p>Koheleth’s familiar statement that everything in life has its time (3:1-9) has often been interpreted as crassly fatalistic. But those verses more probably set forth the unalterability of life’s circumstances. Humankind is locked into a continuum from which there is no escape, yet people are able to think in terms that go beyond the physical (v 11). That is the enigma of humankind. Viewed apart from God, people really are no better than animals (vv 19-20).<\/p>\n<h5>Conclusions Resulting from Koheleth’s Observations (4:1-16)<\/h5>\n<p>The author begins with a gloomy outlook on life (4:1-3) but goes on to draw conclusions of permanent value. He points out, for example, that life’s difficulties are better faced with a partner than alone (vv 9-12).<\/p>\n<h5>The Vanity of Living Only for Oneself (5:1–6:12)<\/h5>\n<p>Koheleth gives a powerful denunciation of a self-seeking life by focusing on God (5:1-2, 4-6). His condemnation of the misuse of riches and his concern for the poor (5:8–6:9) are themes later emphasized in the NT.<\/p>\n<h5>Wisdom for Living (7:1–8:17)<\/h5>\n<p>This fine example of OT Wisdom Literature uses a proverbial pattern (7:1-13) and personal references (vv 23-29) to give insight into how one may find true satisfaction. The whole passage upholds the virtue of godly wisdom. Koheleth’s theology of contentment underlies his observation that God is the source of adversity as well as prosperity (v 14). He affirms that one should accept both as coming from God. Applying wisdom to governmental authority (8:2-9), Koheleth counsels the reader to obey the authorities. The apostle Paul gave the same advice in Romans 13. Koheleth strikes an optimistic note (Eccl 8:13), exalting the fear of God. The author is not totally pessimistic, for he shows that fearing God leads to genuine satisfaction.<\/p>\n<h5>Observations on Life’s Seeming Injustices (9:1-18)<\/h5>\n<p>“Under the sun,” that is, apart from God, there are no apparent differences among human beings (9:1-6, 11-12). Great deeds often go unnoticed and unthanked (vv 13-16). A person should nonetheless be content, for life does offer certain benefits (vv 7-10).<\/p>\n<h5>Wisdom and Folly (10:1-20)<\/h5>\n<p>Wisdom in the OT basically means knowing God, and folly is rejection of God. Koheleth shows how wisdom can lead to honor and satisfaction, and folly can lead to ruin.<\/p>\n<h5>Koheleth’s Conclusion—Fear God (11:1–12:14)<\/h5>\n<p>The book of Ecclesiastes began with a pronouncement of vanity on all creation, and it ends with Koheleth looking beyond his gloomy vistas to see God. Chapter 11 begins with a statement of human inability to understand the ways of God. Though people are meant to enjoy life, they must remember that the future will bring God’s judgment (11:9-10). After giving a beautiful description of old age (12:1-8) and encouraging the reader to fear God in youth, Koheleth states his conclusion. A person’s whole duty is to fear God (vv 13-14). The pleasure of youth will burst like a bubble and, without God, one will finally have nothing. Satisfaction can come only as one fears God. Life without God is the ultimate vanity.<\/p>\n<p><em>See also<\/em> Solomon (Person); Wisdom; Wisdom Literature.<\/p>","summary_ro":"ECCLESIASTES, Book of OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence. “Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also ...","summary_en":"ECCLESIASTES, Book of OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence. “Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50829,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:9","title_en":"Study Note: Eclesiastul 4:9","content_ro":"<p><strong>4:9-12<\/strong> <em>Two people are better off than one:<\/em> The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.<\/p>","content_en":"<p><strong>4:9-12<\/strong> <em>Two people are better off than one:<\/em> The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.<\/p>","summary_ro":"4:9-12 Two people are better off than one: The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.","summary_en":"4:9-12 Two people are better off than one: The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78455,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:9","title_en":"Study Note: Eclesiastul 4:9","content_ro":"<p><strong>4:9-12<\/strong> <em>Two people are better off than one:<\/em> The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.<\/p>","content_en":"<p><strong>4:9-12<\/strong> <em>Two people are better off than one:<\/em> The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.<\/p>","summary_ro":"4:9-12 Two people are better off than one: The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.","summary_en":"4:9-12 Two people are better off than one: The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106081,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:9","title_en":"Study Note: Eclesiastul 4:9","content_ro":"<p><strong>4:9-12<\/strong> <em>Two people are better off than one:<\/em> The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.<\/p>","content_en":"<p><strong>4:9-12<\/strong> <em>Two people are better off than one:<\/em> The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.<\/p>","summary_ro":"4:9-12 Two people are better off than one: The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.","summary_en":"4:9-12 Two people are better off than one: The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133707,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:9","title_en":"Study Note: Eclesiastul 4:9","content_ro":"<p><strong>4:9-12<\/strong> <em>Two people are better off than one:<\/em> The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.<\/p>","content_en":"<p><strong>4:9-12<\/strong> <em>Two people are better off than one:<\/em> The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.<\/p>","summary_ro":"4:9-12 Two people are better off than one: The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.","summary_en":"4:9-12 Two people are better off than one: The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":736,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Age","title_en":"Age","content_ro":"<h3>AGE<\/h3>\n<p>Long, but indefinite, period of time, past or future. The ages, past and future, make up the whole of time. God is spoken of as existing and planning “before the ages” (1 Cor 2:7, <span>rsv<\/span>). He is the King of ages (1 Tm 1:17) and has a purpose that embraces the ages (Eph 3:11). The Bible speaks of what God will do at the close or consummation of the age(s) (Mt 13:39-49).<\/p>\n<p>The NT, following on from earlier Jewish writings, speaks of the contrast between “the present age” (an “evil age,” Gal 1:4) and “the age(s) to come” when, in God’s judgment, wrongs will be righted, and his people will come into their full inheritance (Mk 10:30). There is a sense, however, in which it can be said that we are both living now in “the end of the ages” (1 Cor 10:11, <span>rsv<\/span>) and that we experience “the powers of the age to come” (Heb 6:5, <span>rsv<\/span>) and its life.<\/p>\n<p>Two other words are sometimes connected with the word “age.” One is “generation.” Colossians 1:26 speaks of the mystery hidden “for ages and generations” (<span>rsv<\/span>, cf. Eph 3:21), though there is no basis in the scriptural use of these words for dividing biblical times into dispensations, each involving some fresh development of the redemptive purpose of God. The other is the word “world.” Ephesians 2:2 speaks of unredeemed humanity as “following the course of this world” (<span>rsv<\/span>). Hebrews 1:2 and 11:3 speak of God’s creation of the world.<\/p>\n<p>The Bible often speaks of the age of men and women, reckoned in years or in other ways. Wisdom is seen as belonging especially to the aged (Jb 12:12), though not necessarily found there (Eccl 4:13). Age should be respected (Lv 19:32), and length of days is a blessing of God (Prv 16:31). At the same time, the frailty of old age is recognized (Eccl 12:1-6), and Psalm 90:10 speaks of 70 years as the allotted human span which, if it is extended to 80, may well be “trouble and sorrow.” <em>See<\/em> Eternity.<\/p>","content_en":"<h3>AGE<\/h3>\n<p>Long, but indefinite, period of time, past or future. The ages, past and future, make up the whole of time. God is spoken of as existing and planning “before the ages” (1 Cor 2:7, <span>rsv<\/span>). He is the King of ages (1 Tm 1:17) and has a purpose that embraces the ages (Eph 3:11). The Bible speaks of what God will do at the close or consummation of the age(s) (Mt 13:39-49).<\/p>\n<p>The NT, following on from earlier Jewish writings, speaks of the contrast between “the present age” (an “evil age,” Gal 1:4) and “the age(s) to come” when, in God’s judgment, wrongs will be righted, and his people will come into their full inheritance (Mk 10:30). There is a sense, however, in which it can be said that we are both living now in “the end of the ages” (1 Cor 10:11, <span>rsv<\/span>) and that we experience “the powers of the age to come” (Heb 6:5, <span>rsv<\/span>) and its life.<\/p>\n<p>Two other words are sometimes connected with the word “age.” One is “generation.” Colossians 1:26 speaks of the mystery hidden “for ages and generations” (<span>rsv<\/span>, cf. Eph 3:21), though there is no basis in the scriptural use of these words for dividing biblical times into dispensations, each involving some fresh development of the redemptive purpose of God. The other is the word “world.” Ephesians 2:2 speaks of unredeemed humanity as “following the course of this world” (<span>rsv<\/span>). Hebrews 1:2 and 11:3 speak of God’s creation of the world.<\/p>\n<p>The Bible often speaks of the age of men and women, reckoned in years or in other ways. Wisdom is seen as belonging especially to the aged (Jb 12:12), though not necessarily found there (Eccl 4:13). Age should be respected (Lv 19:32), and length of days is a blessing of God (Prv 16:31). At the same time, the frailty of old age is recognized (Eccl 12:1-6), and Psalm 90:10 speaks of 70 years as the allotted human span which, if it is extended to 80, may well be “trouble and sorrow.” <em>See<\/em> Eternity.<\/p>","summary_ro":"AGE Long, but indefinite, period of time, past or future. The ages, past and future, make up the whole of time. God is spoken of as existing and planning “before the ages” (1 Cor 2:7, rsv). He is the King of ages (1 Tm 1:17) and has a purpose that embraces the ages (Eph 3:11). The Bible speaks of what God will do at the close or consummation of the age(s) (Mt 13:39-49). The NT, following on from earlier Jewish writings, speaks of the contrast between “the present age” (an “evil age,” Gal 1:4)...","summary_en":"AGE Long, but indefinite, period of time, past or future. The ages, past and future, make up the whole of time. God is spoken of as existing and planning “before the ages” (1 Cor 2:7, rsv). He is the King of ages (1 Tm 1:17) and has a purpose that embraces the ages (Eph 3:11). The Bible speaks of what God will do at the close or consummation of the age(s) (Mt 13:39-49). The NT, following on from earlier Jewish writings, speaks of the contrast between “the present age” (an “evil age,” Gal 1:4)...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50830,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:13","title_en":"Study Note: Eclesiastul 4:13","content_ro":"<p><strong>4:13-14<\/strong> <em>It is better to be . . . wise:<\/em> Wisdom is valuable for its practical benefits.<\/p>","content_en":"<p><strong>4:13-14<\/strong> <em>It is better to be . . . wise:<\/em> Wisdom is valuable for its practical benefits.<\/p>","summary_ro":"4:13-14 It is better to be . . . wise: Wisdom is valuable for its practical benefits.","summary_en":"4:13-14 It is better to be . . . wise: Wisdom is valuable for its practical benefits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78456,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:13","title_en":"Study Note: Eclesiastul 4:13","content_ro":"<p><strong>4:13-14<\/strong> <em>It is better to be . . . wise:<\/em> Wisdom is valuable for its practical benefits.<\/p>","content_en":"<p><strong>4:13-14<\/strong> <em>It is better to be . . . wise:<\/em> Wisdom is valuable for its practical benefits.<\/p>","summary_ro":"4:13-14 It is better to be . . . wise: Wisdom is valuable for its practical benefits.","summary_en":"4:13-14 It is better to be . . . wise: Wisdom is valuable for its practical benefits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106082,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:13","title_en":"Study Note: Eclesiastul 4:13","content_ro":"<p><strong>4:13-14<\/strong> <em>It is better to be . . . wise:<\/em> Wisdom is valuable for its practical benefits.<\/p>","content_en":"<p><strong>4:13-14<\/strong> <em>It is better to be . . . wise:<\/em> Wisdom is valuable for its practical benefits.<\/p>","summary_ro":"4:13-14 It is better to be . . . wise: Wisdom is valuable for its practical benefits.","summary_en":"4:13-14 It is better to be . . . wise: Wisdom is valuable for its practical benefits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133708,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:13","title_en":"Study Note: Eclesiastul 4:13","content_ro":"<p><strong>4:13-14<\/strong> <em>It is better to be . . . wise:<\/em> Wisdom is valuable for its practical benefits.<\/p>","content_en":"<p><strong>4:13-14<\/strong> <em>It is better to be . . . wise:<\/em> Wisdom is valuable for its practical benefits.<\/p>","summary_ro":"4:13-14 It is better to be . . . wise: Wisdom is valuable for its practical benefits.","summary_en":"4:13-14 It is better to be . . . wise: Wisdom is valuable for its practical benefits.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":50831,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:15","title_en":"Study Note: Eclesiastul 4:15","content_ro":"<p><strong>4:15-16<\/strong> As with everything else, a ruler’s popularity is only temporary and fleeting, like <em>the wind<\/em>.<\/p>","content_en":"<p><strong>4:15-16<\/strong> As with everything else, a ruler’s popularity is only temporary and fleeting, like <em>the wind<\/em>.<\/p>","summary_ro":"4:15-16 As with everything else, a ruler’s popularity is only temporary and fleeting, like the wind.","summary_en":"4:15-16 As with everything else, a ruler’s popularity is only temporary and fleeting, like the wind.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78457,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:15","title_en":"Study Note: Eclesiastul 4:15","content_ro":"<p><strong>4:15-16<\/strong> As with everything else, a ruler’s popularity is only temporary and fleeting, like <em>the wind<\/em>.<\/p>","content_en":"<p><strong>4:15-16<\/strong> As with everything else, a ruler’s popularity is only temporary and fleeting, like <em>the wind<\/em>.<\/p>","summary_ro":"4:15-16 As with everything else, a ruler’s popularity is only temporary and fleeting, like the wind.","summary_en":"4:15-16 As with everything else, a ruler’s popularity is only temporary and fleeting, like the wind.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106083,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:15","title_en":"Study Note: Eclesiastul 4:15","content_ro":"<p><strong>4:15-16<\/strong> As with everything else, a ruler’s popularity is only temporary and fleeting, like <em>the wind<\/em>.<\/p>","content_en":"<p><strong>4:15-16<\/strong> As with everything else, a ruler’s popularity is only temporary and fleeting, like <em>the wind<\/em>.<\/p>","summary_ro":"4:15-16 As with everything else, a ruler’s popularity is only temporary and fleeting, like the wind.","summary_en":"4:15-16 As with everything else, a ruler’s popularity is only temporary and fleeting, like the wind.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133709,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 4:15","title_en":"Study Note: Eclesiastul 4:15","content_ro":"<p><strong>4:15-16<\/strong> As with everything else, a ruler’s popularity is only temporary and fleeting, like <em>the wind<\/em>.<\/p>","content_en":"<p><strong>4:15-16<\/strong> As with everything else, a ruler’s popularity is only temporary and fleeting, like <em>the wind<\/em>.<\/p>","summary_ro":"4:15-16 As with everything else, a ruler’s popularity is only temporary and fleeting, like the wind.","summary_en":"4:15-16 As with everything else, a ruler’s popularity is only temporary and fleeting, like the wind.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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Eclesiastul 4
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Eclesiastul 4
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