Eclesiastul 7
1 Mai mult face un nume bun de cât untdelemnul mirositor, şi ziua morţii de cât ziua naşterii.
2 Mai bine să te duci într-o casă de jale de cât să te duci într-o casă de petrecere; căci acolo îţi aduci aminte de sfârşitul oricărui om, şi cine trăieşte, îşi pune la inimă lucrul acesta.
3 Mai bună este întristarea decât râsul; căci prin întristarea feţei inima se face mai bună.
4 Inima înţelepţilor este în casa de jale, iar inima celor fără minte este în casa petrecerii.
5 Mai bine să asculţi mustrarea înţeleptului de cât să asculţi la cântecul celor fără minte.
6 Căci râsul celor fără minte este ca pârăitul spinilor supt căldare. Şi aceasta este o deşertăciune.
7 Averea luată prin silă înebuneşte pe cel înţelept, şi mita strică inima.
8 Mai bun este sfârşitul unui lucru de cât începutul lui; mai bine cel bun la suflet de cât cel îngâmfat.
9 Nu te grăbi să te mânii în sufletul tău, căci mânia locuieşte în sânul nebunilor.
10 Nu zice: ,,Cum se face că zilele de mai înainte erau mai bune de cât acestea?`` Căci nu din înţelepciune întrebi aşa.
11 Înţelepciunea preţuieşte cât o moştenire, şi chiar mai mult pentru cei ce văd soarele.
12 Căci ocrotire dă şi înţelepciunea, ocrotire dă şi argintul; dar un folos mai mult al ştiinţei este că înţelepciunea ţine în viaţă pe cei ce o au.
13 Uită-te cu băgare de seamă la lucrarea lui Dumnezeu: cine poate să îndrepte ce a făcut El strâmb?
14 În ziua fericirii, fii fericit, şi în ziua nenorocirii, gândeşte-te că Dumnezeu a făcut şi pe una şi pe cealaltă, pentruca omul să nu mai poată şti nimic din ce va fi după el.
15 Tot felul de lucruri am văzut în zilele deşertăciunii mele. Este câte un om fără prihană, care piere în neprihănirea lui, şi este câte un nelegiuit, care o duce mult în răutatea lui.
16 Nu fi prea neprihănit şi nu te arăta prea înţelept: pentru ce să te pierzi singur?
17 Dar nu fi nici peste măsură de rău şi nu fi fără minte: pentru ce vrei să mori înainte de vreme?
18 Bine este să ţii la aceasta, dar nici pe cealaltă să n-o laşi din mână; căci cine se teme de Dumnezeu, scapă din toate acestea.
19 Înţelepciunea face pe cel înţelept mai tare de cât zece viteji, cari sânt într-o cetate.
20 Fiindcă pe pământ nu este nici un om fără prihană, care să facă binele fără să păcătuiască.
21 Nu lua nici tu seama la toate vorbele cari se spun, ca nu cumva s-auzi pe sluga ta vorbindu-te de rău!
22 Căci ştie inima ta de câte ori ai vorbit şi tu de rău pe alţii.
23 Toate acestea le-am cercetat cu înţelepciune. Am zis: ,,Mă voi înţelepţi.`` Dar înţelepciunea a rămas departe de mine.
24 Cu mult mai departe decât era mai înainte, şi ce adâncă! Cine o va putea găsi?
25 M-am apucat şi am cercetat toate lucrurile, cu gând să înţeleg, să adâncesc, şi să caut înţelepciunea şi rostul lucrurilor, şi să pricep nebunia răutăţii şi rătăcirea prostiei.
26 Şi am găsit că mai amară de cât moartea este femeia, a cărei inimă este o cursă şi un laţ, şi ale cărei mâni sânt nişte lanţuri; cel plăcut lui Dumnezeu scapă de ea, dar cel păcătos este prins de ea.
27 Iată ce am găsit, zice Eclesiastul, cercetând lucrurile unul câte unul, ca să le pătrund rostul;
28 iată ce-mi caută şi acum sufletul, şi n-am găsit. Din o mie am găsit un om: dar o femeie n-am găsit în toate acestea.
29 Numai, iată ce am găsit: că Dumnezeu a făcut pe oameni fără prihană, dar ei umblă cu multe şiretenii.
{"verseMap":{"1":[{"id":10057,"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":28395,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ointment","title_en":"Ointment","content_ro":"<h3>OINTMENT<\/h3>\n<p>Various preparations, generally of a spicy nature with an oil base. In Palestine, olive oil was the chief base of ointments and was itself considered an ointment. The OT does not distinguish between “oil” and “ointment.” In Egypt and Mesopotamia, numerous vegetable oils and animal fats formed the basis of ointments. Among the vegetable oils, some of the more important include castor oil, sesame oil, linseed oil, radish oil, colocynth oil, and oil from various nuts.<\/p>\n<p>Ointments played an important and visible role in antiquity. In the hot and dry climate of the Near East, ointments gave a measure of protection. Widespread medicinal uses, soothing qualities, and effectiveness in masking odors made the use of ointments a virtual necessity among all classes. The OT mentions apothecaries or perfumers (1 Sm 8:13; 2 Chr 16:14), artisans who were organized into guilds (Neh 3:8).<\/p>\n<p>In general, ointments were made by boiling aromatic substances in oil (cf. Jb 41:31). Perfumed ointments were combinations of certain raw materials with specially prepared oil. In the OT, qualifying terms such as “fragrant” (Sg 1:3) or “precious” (Eccl 7:1) signify perfumed oils. Ointments could be stored in a variety of vessels, but flasks made of alabaster were preferred. An alabaster jar held the expensive ointment with which Mary anointed Jesus in Bethany (Mk 14:3).<\/p>\n<p>Ointments had a variety of uses. Among the Semites in particular, ointments acquired important associations. Aaron, his sons, the tabernacle, and its furnishings were all consecrated by holy anointing oil. This compound consisted of myrrh, cinnamon, calamus, and cassia mixed with olive oil (Ex 30:23-25). Kings and prophets were anointed, but not with the holy anointing oil mixture.<\/p>\n<p>As a cosmetic, perfumed ointments controlled unpleasant odors. Applications were made to the body (2 Sm 12:20), clothing (Ps 45:8), or personal objects (Prv 7:17). Women utilized ointments for cleansing the skin and enhancing the attractiveness of their skin (Est 2:12). The fragrance of certain ointments attracted the attention of the opposite sex (Sg 4:10). Not surprisingly, the Song of Songs has several references to fragrant ointments.<\/p>\n<p>The use of ointments to refresh and soothe guests was a mark of hospitality in the ancient Near East. Cones of ointment placed on the heads of guests and allowed to drip down over the body were used by the Egyptians (cf. Ps 133:2). As a sign of respect and honor, the head of a guest was anointed with oil. Jesus chided a Pharisee who neglected this traditional mark of hospitality (Lk 7:37-40). Mary anointed Jesus with a costly flask of nard, a fragrant ointment obtained from the roots of an aromatic herb from India (Mk 14:3).<\/p>\n<p>Ointments were used in the burial process. In the NT a corpse would be washed (Acts 9:37) and anointed with ointments (Mk 16:1). The body was wrapped in linen garments with spices and ointments (Lk 23:56; Jn 19:40). Both the Jews and the Romans utilized nard for burials. A mixture of myrrh and aloes was used in the burial of Jesus.<\/p>\n<p>Medicinal uses of ointment were frequent. Oil was applied to wounds (Lk 10:34). Balm (probably an aromatic gum) had well-known medicinal uses and is associated with Gilead (Jer 8:22). Balm was an item of export from Palestine (Gn 37:25; Ez 27:17). Biblical reference is made to a famous eye ointment produced and exported by the city of Laodicea (Rv 3:18). Ointments formed an important commodity for merchants in the Roman period (18:13).<\/p>\n<p>Anointing with oil came to be associated with gladness and joy (Ps 45:7; Is 61:3). Thus, one was to refrain from anointing during times of mourning (2 Sm 14:2). The lack of oil for anointing was viewed as judgment (Mi 6:15). Shields were anointed with oil to make them supple and possibly to help deflect projectiles (2 Sm 1:21).<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice; Oil; Plants (Olive, Olive Tree).<\/p>","content_en":"<h3>OINTMENT<\/h3>\n<p>Various preparations, generally of a spicy nature with an oil base. In Palestine, olive oil was the chief base of ointments and was itself considered an ointment. The OT does not distinguish between “oil” and “ointment.” In Egypt and Mesopotamia, numerous vegetable oils and animal fats formed the basis of ointments. Among the vegetable oils, some of the more important include castor oil, sesame oil, linseed oil, radish oil, colocynth oil, and oil from various nuts.<\/p>\n<p>Ointments played an important and visible role in antiquity. In the hot and dry climate of the Near East, ointments gave a measure of protection. Widespread medicinal uses, soothing qualities, and effectiveness in masking odors made the use of ointments a virtual necessity among all classes. The OT mentions apothecaries or perfumers (1 Sm 8:13; 2 Chr 16:14), artisans who were organized into guilds (Neh 3:8).<\/p>\n<p>In general, ointments were made by boiling aromatic substances in oil (cf. Jb 41:31). Perfumed ointments were combinations of certain raw materials with specially prepared oil. In the OT, qualifying terms such as “fragrant” (Sg 1:3) or “precious” (Eccl 7:1) signify perfumed oils. Ointments could be stored in a variety of vessels, but flasks made of alabaster were preferred. An alabaster jar held the expensive ointment with which Mary anointed Jesus in Bethany (Mk 14:3).<\/p>\n<p>Ointments had a variety of uses. Among the Semites in particular, ointments acquired important associations. Aaron, his sons, the tabernacle, and its furnishings were all consecrated by holy anointing oil. This compound consisted of myrrh, cinnamon, calamus, and cassia mixed with olive oil (Ex 30:23-25). Kings and prophets were anointed, but not with the holy anointing oil mixture.<\/p>\n<p>As a cosmetic, perfumed ointments controlled unpleasant odors. Applications were made to the body (2 Sm 12:20), clothing (Ps 45:8), or personal objects (Prv 7:17). Women utilized ointments for cleansing the skin and enhancing the attractiveness of their skin (Est 2:12). The fragrance of certain ointments attracted the attention of the opposite sex (Sg 4:10). Not surprisingly, the Song of Songs has several references to fragrant ointments.<\/p>\n<p>The use of ointments to refresh and soothe guests was a mark of hospitality in the ancient Near East. Cones of ointment placed on the heads of guests and allowed to drip down over the body were used by the Egyptians (cf. Ps 133:2). As a sign of respect and honor, the head of a guest was anointed with oil. Jesus chided a Pharisee who neglected this traditional mark of hospitality (Lk 7:37-40). Mary anointed Jesus with a costly flask of nard, a fragrant ointment obtained from the roots of an aromatic herb from India (Mk 14:3).<\/p>\n<p>Ointments were used in the burial process. In the NT a corpse would be washed (Acts 9:37) and anointed with ointments (Mk 16:1). The body was wrapped in linen garments with spices and ointments (Lk 23:56; Jn 19:40). Both the Jews and the Romans utilized nard for burials. A mixture of myrrh and aloes was used in the burial of Jesus.<\/p>\n<p>Medicinal uses of ointment were frequent. Oil was applied to wounds (Lk 10:34). Balm (probably an aromatic gum) had well-known medicinal uses and is associated with Gilead (Jer 8:22). Balm was an item of export from Palestine (Gn 37:25; Ez 27:17). Biblical reference is made to a famous eye ointment produced and exported by the city of Laodicea (Rv 3:18). Ointments formed an important commodity for merchants in the Roman period (18:13).<\/p>\n<p>Anointing with oil came to be associated with gladness and joy (Ps 45:7; Is 61:3). Thus, one was to refrain from anointing during times of mourning (2 Sm 14:2). The lack of oil for anointing was viewed as judgment (Mi 6:15). Shields were anointed with oil to make them supple and possibly to help deflect projectiles (2 Sm 1:21).<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice; Oil; Plants (Olive, Olive Tree).<\/p>","summary_ro":"OINTMENT Various preparations, generally of a spicy nature with an oil base. In Palestine, olive oil was the chief base of ointments and was itself considered an ointment. The OT does not distinguish between “oil” and “ointment.” In Egypt and Mesopotamia, numerous vegetable oils and animal fats formed the basis of ointments. Among the vegetable oils, some of the more important include castor oil, sesame oil, linseed oil, radish oil, colocynth oil, and oil from various nuts. Ointments played a...","summary_en":"OINTMENT Various preparations, generally of a spicy nature with an oil base. In Palestine, olive oil was the chief base of ointments and was itself considered an ointment. The OT does not distinguish between “oil” and “ointment.” In Egypt and Mesopotamia, numerous vegetable oils and animal fats formed the basis of ointments. Among the vegetable oils, some of the more important include castor oil, sesame oil, linseed oil, radish oil, colocynth oil, and oil from various nuts. Ointments played a...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50850,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:1","title_en":"Study Note: Eclesiastul 7:1","content_ro":"<p><strong>7:1-4<\/strong> These proverbs are similar to the sayings in the book of Proverbs.<\/p>","content_en":"<p><strong>7:1-4<\/strong> These proverbs are similar to the sayings in the book of Proverbs.<\/p>","summary_ro":"7:1-4 These proverbs are similar to the sayings in the book of Proverbs.","summary_en":"7:1-4 These proverbs are similar to the sayings in the book of Proverbs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50851,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:1","title_en":"Study Note: Eclesiastul 7:1","content_ro":"<p><strong>7:1<\/strong> The effort to pursue luxuries such as <em>costly perfume<\/em> is better spent seeking a <em>good reputation<\/em> for wisdom and righteousness (Prov 22:1; 28:6). • <em>the day you die is better than the day you are born:<\/em> There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).<\/p>","content_en":"<p><strong>7:1<\/strong> The effort to pursue luxuries such as <em>costly perfume<\/em> is better spent seeking a <em>good reputation<\/em> for wisdom and righteousness (Prov 22:1; 28:6). • <em>the day you die is better than the day you are born:<\/em> There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).<\/p>","summary_ro":"7:1 The effort to pursue luxuries such as costly perfume is better spent seeking a good reputation for wisdom and righteousness (Prov 22:1; 28:6). • the day you die is better than the day you are born: There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).","summary_en":"7:1 The effort to pursue luxuries such as costly perfume is better spent seeking a good reputation for wisdom and righteousness (Prov 22:1; 28:6). • the day you die is better than the day you are born: There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78476,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:1","title_en":"Study Note: Eclesiastul 7:1","content_ro":"<p><strong>7:1-4<\/strong> These proverbs are similar to the sayings in the book of Proverbs.<\/p>","content_en":"<p><strong>7:1-4<\/strong> These proverbs are similar to the sayings in the book of Proverbs.<\/p>","summary_ro":"7:1-4 These proverbs are similar to the sayings in the book of Proverbs.","summary_en":"7:1-4 These proverbs are similar to the sayings in the book of Proverbs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78477,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:1","title_en":"Study Note: Eclesiastul 7:1","content_ro":"<p><strong>7:1<\/strong> The effort to pursue luxuries such as <em>costly perfume<\/em> is better spent seeking a <em>good reputation<\/em> for wisdom and righteousness (Prov 22:1; 28:6). • <em>the day you die is better than the day you are born:<\/em> There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).<\/p>","content_en":"<p><strong>7:1<\/strong> The effort to pursue luxuries such as <em>costly perfume<\/em> is better spent seeking a <em>good reputation<\/em> for wisdom and righteousness (Prov 22:1; 28:6). • <em>the day you die is better than the day you are born:<\/em> There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).<\/p>","summary_ro":"7:1 The effort to pursue luxuries such as costly perfume is better spent seeking a good reputation for wisdom and righteousness (Prov 22:1; 28:6). • the day you die is better than the day you are born: There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).","summary_en":"7:1 The effort to pursue luxuries such as costly perfume is better spent seeking a good reputation for wisdom and righteousness (Prov 22:1; 28:6). • the day you die is better than the day you are born: There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106102,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:1","title_en":"Study Note: Eclesiastul 7:1","content_ro":"<p><strong>7:1-4<\/strong> These proverbs are similar to the sayings in the book of Proverbs.<\/p>","content_en":"<p><strong>7:1-4<\/strong> These proverbs are similar to the sayings in the book of Proverbs.<\/p>","summary_ro":"7:1-4 These proverbs are similar to the sayings in the book of Proverbs.","summary_en":"7:1-4 These proverbs are similar to the sayings in the book of Proverbs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106103,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:1","title_en":"Study Note: Eclesiastul 7:1","content_ro":"<p><strong>7:1<\/strong> The effort to pursue luxuries such as <em>costly perfume<\/em> is better spent seeking a <em>good reputation<\/em> for wisdom and righteousness (Prov 22:1; 28:6). • <em>the day you die is better than the day you are born:<\/em> There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).<\/p>","content_en":"<p><strong>7:1<\/strong> The effort to pursue luxuries such as <em>costly perfume<\/em> is better spent seeking a <em>good reputation<\/em> for wisdom and righteousness (Prov 22:1; 28:6). • <em>the day you die is better than the day you are born:<\/em> There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).<\/p>","summary_ro":"7:1 The effort to pursue luxuries such as costly perfume is better spent seeking a good reputation for wisdom and righteousness (Prov 22:1; 28:6). • the day you die is better than the day you are born: There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).","summary_en":"7:1 The effort to pursue luxuries such as costly perfume is better spent seeking a good reputation for wisdom and righteousness (Prov 22:1; 28:6). • the day you die is better than the day you are born: There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133728,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:1","title_en":"Study Note: Eclesiastul 7:1","content_ro":"<p><strong>7:1-4<\/strong> These proverbs are similar to the sayings in the book of Proverbs.<\/p>","content_en":"<p><strong>7:1-4<\/strong> These proverbs are similar to the sayings in the book of Proverbs.<\/p>","summary_ro":"7:1-4 These proverbs are similar to the sayings in the book of Proverbs.","summary_en":"7:1-4 These proverbs are similar to the sayings in the book of Proverbs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133729,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:1","title_en":"Study Note: Eclesiastul 7:1","content_ro":"<p><strong>7:1<\/strong> The effort to pursue luxuries such as <em>costly perfume<\/em> is better spent seeking a <em>good reputation<\/em> for wisdom and righteousness (Prov 22:1; 28:6). • <em>the day you die is better than the day you are born:<\/em> There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).<\/p>","content_en":"<p><strong>7:1<\/strong> The effort to pursue luxuries such as <em>costly perfume<\/em> is better spent seeking a <em>good reputation<\/em> for wisdom and righteousness (Prov 22:1; 28:6). • <em>the day you die is better than the day you are born:<\/em> There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).<\/p>","summary_ro":"7:1 The effort to pursue luxuries such as costly perfume is better spent seeking a good reputation for wisdom and righteousness (Prov 22:1; 28:6). • the day you die is better than the day you are born: There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).","summary_en":"7:1 The effort to pursue luxuries such as costly perfume is better spent seeking a good reputation for wisdom and righteousness (Prov 22:1; 28:6). • the day you die is better than the day you are born: There is a sense of relief when the troubles of life are over. The difficulties of life can make one look forward to the peace of death (Eccl 1:18; 2:22; 4:2-3; 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":50852,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:2","title_en":"Study Note: Eclesiastul 7:2","content_ro":"<p><strong>7:2-6<\/strong> Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).<\/p>","content_en":"<p><strong>7:2-6<\/strong> Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).<\/p>","summary_ro":"7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).","summary_en":"7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78478,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:2","title_en":"Study Note: Eclesiastul 7:2","content_ro":"<p><strong>7:2-6<\/strong> Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).<\/p>","content_en":"<p><strong>7:2-6<\/strong> Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).<\/p>","summary_ro":"7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).","summary_en":"7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106104,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:2","title_en":"Study Note: Eclesiastul 7:2","content_ro":"<p><strong>7:2-6<\/strong> Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).<\/p>","content_en":"<p><strong>7:2-6<\/strong> Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).<\/p>","summary_ro":"7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).","summary_en":"7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133730,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:2","title_en":"Study Note: Eclesiastul 7:2","content_ro":"<p><strong>7:2-6<\/strong> Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).<\/p>","content_en":"<p><strong>7:2-6<\/strong> Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).<\/p>","summary_ro":"7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).","summary_en":"7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":22633,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Laughter","title_en":"Laughter","content_ro":"<h3>LAUGHTER<\/h3>\n<p>Expression of a variey of emotions. Laughter can express overjoyed happiness when circumstances change for the better, as for the Jews in returning from exile (Ps 126:2). Such joy is sincerely but facilely offered to Job by one of his comforters (Jb 8:21). Laughter can be good-humored and friendly, to encourage others (29:24). There is “a time to cry and a time to laugh” (Eccl 3:4), but the Preacher had his doubts: life is no laughing matter, and sorrow can be a better teacher (2:2; 7:3). Yet it is good to be able not to take certain things seriously. The well-prepared housewife “laughs with no fear of the future” (Prv 31:25). Job is promised that war and famine would be nothing to worry about (Jb 5:22; cf. Hb 1:9).<\/p>\n<p>Laughter can be a negative, derisive thing. We can laugh at people and laugh them to scorn. This element comes very much to the fore in the OT. Job and Jeremiah complain of being laughingstocks (Jb 12:4; Jer 20:7). The nation complains that their enemies laugh at their distress (Ps 80:6; cf. 2 Chr 30:10). Sometimes there is every justification. In Psalm 52:6 the righteous are promised the last laugh, at the expense of the wicked unbeliever who thinks that he can leave God out of his life. In Proverbs 1:26, personified Wisdom warns that she will laugh at the calamity of those who refuse to take her advice: it will serve them right. In this sense laughter is ascribed to God three times in the Psalter. He laughs at the nations plotting against his anointed King (Ps 2:4). He laughs at wicked people, knowing they are heading for disaster (37:13). He is invited to laugh at the psalmist’s enemies (59:8). This divine laughter is a way of expressing that the truth will eventually prevail.<\/p>\n<p>Laughter has a special place in the Abraham narratives. It is used in connection with the name of his son Isaac, which means “He laughs” or “May [God] smile [upon him].” Hebrew stories like to bring out the meaning of words, and so the human reaction to the birth of Isaac, the channel of God’s patriarchal promises, is described in terms of laughter. It is theologically important because it tends to be contrasted with faith. In Genesis 17:17 laughter is Abraham’s incredulous response to God’s unrealistic promise of a son, in view of Sarah’s elderliness. In Genesis 18:12 Sarah cannot smother her laughter as she eavesdrops—it seems so absurd that she will become pregnant in her 90s. But finally in Genesis 21:6, when the impossible becomes true, Sarah’s laughter is a mark of God-given joy.<\/p>","content_en":"<h3>LAUGHTER<\/h3>\n<p>Expression of a variey of emotions. Laughter can express overjoyed happiness when circumstances change for the better, as for the Jews in returning from exile (Ps 126:2). Such joy is sincerely but facilely offered to Job by one of his comforters (Jb 8:21). Laughter can be good-humored and friendly, to encourage others (29:24). There is “a time to cry and a time to laugh” (Eccl 3:4), but the Preacher had his doubts: life is no laughing matter, and sorrow can be a better teacher (2:2; 7:3). Yet it is good to be able not to take certain things seriously. The well-prepared housewife “laughs with no fear of the future” (Prv 31:25). Job is promised that war and famine would be nothing to worry about (Jb 5:22; cf. Hb 1:9).<\/p>\n<p>Laughter can be a negative, derisive thing. We can laugh at people and laugh them to scorn. This element comes very much to the fore in the OT. Job and Jeremiah complain of being laughingstocks (Jb 12:4; Jer 20:7). The nation complains that their enemies laugh at their distress (Ps 80:6; cf. 2 Chr 30:10). Sometimes there is every justification. In Psalm 52:6 the righteous are promised the last laugh, at the expense of the wicked unbeliever who thinks that he can leave God out of his life. In Proverbs 1:26, personified Wisdom warns that she will laugh at the calamity of those who refuse to take her advice: it will serve them right. In this sense laughter is ascribed to God three times in the Psalter. He laughs at the nations plotting against his anointed King (Ps 2:4). He laughs at wicked people, knowing they are heading for disaster (37:13). He is invited to laugh at the psalmist’s enemies (59:8). This divine laughter is a way of expressing that the truth will eventually prevail.<\/p>\n<p>Laughter has a special place in the Abraham narratives. It is used in connection with the name of his son Isaac, which means “He laughs” or “May [God] smile [upon him].” Hebrew stories like to bring out the meaning of words, and so the human reaction to the birth of Isaac, the channel of God’s patriarchal promises, is described in terms of laughter. It is theologically important because it tends to be contrasted with faith. In Genesis 17:17 laughter is Abraham’s incredulous response to God’s unrealistic promise of a son, in view of Sarah’s elderliness. In Genesis 18:12 Sarah cannot smother her laughter as she eavesdrops—it seems so absurd that she will become pregnant in her 90s. But finally in Genesis 21:6, when the impossible becomes true, Sarah’s laughter is a mark of God-given joy.<\/p>","summary_ro":"LAUGHTER Expression of a variey of emotions. Laughter can express overjoyed happiness when circumstances change for the better, as for the Jews in returning from exile (Ps 126:2). Such joy is sincerely but facilely offered to Job by one of his comforters (Jb 8:21). Laughter can be good-humored and friendly, to encourage others (29:24). There is “a time to cry and a time to laugh” (Eccl 3:4), but the Preacher had his doubts: life is no laughing matter, and sorrow can be a better teacher (2:2; ...","summary_en":"LAUGHTER Expression of a variey of emotions. Laughter can express overjoyed happiness when circumstances change for the better, as for the Jews in returning from exile (Ps 126:2). Such joy is sincerely but facilely offered to Job by one of his comforters (Jb 8:21). Laughter can be good-humored and friendly, to encourage others (29:24). There is “a time to cry and a time to laugh” (Eccl 3:4), but the Preacher had his doubts: life is no laughing matter, and sorrow can be a better teacher (2:2; ...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50853,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:3","title_en":"Study Note: Eclesiastul 7:3","content_ro":"<p><strong>7:3-4<\/strong> <em>refining influence:<\/em> Thinking soberly <em>about death<\/em> leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).<\/p>","content_en":"<p><strong>7:3-4<\/strong> <em>refining influence:<\/em> Thinking soberly <em>about death<\/em> leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).<\/p>","summary_ro":"7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).","summary_en":"7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78479,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:3","title_en":"Study Note: Eclesiastul 7:3","content_ro":"<p><strong>7:3-4<\/strong> <em>refining influence:<\/em> Thinking soberly <em>about death<\/em> leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).<\/p>","content_en":"<p><strong>7:3-4<\/strong> <em>refining influence:<\/em> Thinking soberly <em>about death<\/em> leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).<\/p>","summary_ro":"7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).","summary_en":"7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106105,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:3","title_en":"Study Note: Eclesiastul 7:3","content_ro":"<p><strong>7:3-4<\/strong> <em>refining influence:<\/em> Thinking soberly <em>about death<\/em> leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).<\/p>","content_en":"<p><strong>7:3-4<\/strong> <em>refining influence:<\/em> Thinking soberly <em>about death<\/em> leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).<\/p>","summary_ro":"7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).","summary_en":"7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133731,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:3","title_en":"Study Note: Eclesiastul 7:3","content_ro":"<p><strong>7:3-4<\/strong> <em>refining influence:<\/em> Thinking soberly <em>about death<\/em> leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).<\/p>","content_en":"<p><strong>7:3-4<\/strong> <em>refining influence:<\/em> Thinking soberly <em>about death<\/em> leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).<\/p>","summary_ro":"7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).","summary_en":"7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":63446,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63708,"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":91072,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91334,"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":118698,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118960,"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":146324,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146586,"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}],"5":[{"id":50854,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:5","title_en":"Study Note: Eclesiastul 7:5","content_ro":"<p><strong>7:5-6<\/strong> Being <em>praised by a fool<\/em> and enjoying <em>a fool’s laughter<\/em> are short-lived and worthless. Being <em>criticized by a wise person<\/em> can lead to real gain (Prov 17:10).<\/p>","content_en":"<p><strong>7:5-6<\/strong> Being <em>praised by a fool<\/em> and enjoying <em>a fool’s laughter<\/em> are short-lived and worthless. Being <em>criticized by a wise person<\/em> can lead to real gain (Prov 17:10).<\/p>","summary_ro":"7:5-6 Being praised by a fool and enjoying a fool’s laughter are short-lived and worthless. Being criticized by a wise person can lead to real gain (Prov 17:10).","summary_en":"7:5-6 Being praised by a fool and enjoying a fool’s laughter are short-lived and worthless. Being criticized by a wise person can lead to real gain (Prov 17:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78480,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:5","title_en":"Study Note: Eclesiastul 7:5","content_ro":"<p><strong>7:5-6<\/strong> Being <em>praised by a fool<\/em> and enjoying <em>a fool’s laughter<\/em> are short-lived and worthless. Being <em>criticized by a wise person<\/em> can lead to real gain (Prov 17:10).<\/p>","content_en":"<p><strong>7:5-6<\/strong> Being <em>praised by a fool<\/em> and enjoying <em>a fool’s laughter<\/em> are short-lived and worthless. Being <em>criticized by a wise person<\/em> can lead to real gain (Prov 17:10).<\/p>","summary_ro":"7:5-6 Being praised by a fool and enjoying a fool’s laughter are short-lived and worthless. Being criticized by a wise person can lead to real gain (Prov 17:10).","summary_en":"7:5-6 Being praised by a fool and enjoying a fool’s laughter are short-lived and worthless. Being criticized by a wise person can lead to real gain (Prov 17:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:5","title_en":"Study Note: Eclesiastul 7:5","content_ro":"<p><strong>7:5-6<\/strong> Being <em>praised by a fool<\/em> and enjoying <em>a fool’s laughter<\/em> are short-lived and worthless. Being <em>criticized by a wise person<\/em> can lead to real gain (Prov 17:10).<\/p>","content_en":"<p><strong>7:5-6<\/strong> Being <em>praised by a fool<\/em> and enjoying <em>a fool’s laughter<\/em> are short-lived and worthless. Being <em>criticized by a wise person<\/em> can lead to real gain (Prov 17:10).<\/p>","summary_ro":"7:5-6 Being praised by a fool and enjoying a fool’s laughter are short-lived and worthless. Being criticized by a wise person can lead to real gain (Prov 17:10).","summary_en":"7:5-6 Being praised by a fool and enjoying a fool’s laughter are short-lived and worthless. Being criticized by a wise person can lead to real gain (Prov 17:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133732,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:5","title_en":"Study Note: Eclesiastul 7:5","content_ro":"<p><strong>7:5-6<\/strong> Being <em>praised by a fool<\/em> and enjoying <em>a fool’s laughter<\/em> are short-lived and worthless. Being <em>criticized by a wise person<\/em> can lead to real gain (Prov 17:10).<\/p>","content_en":"<p><strong>7:5-6<\/strong> Being <em>praised by a fool<\/em> and enjoying <em>a fool’s laughter<\/em> are short-lived and worthless. Being <em>criticized by a wise person<\/em> can lead to real gain (Prov 17:10).<\/p>","summary_ro":"7:5-6 Being praised by a fool and enjoying a fool’s laughter are short-lived and worthless. Being criticized by a wise person can lead to real gain (Prov 17:10).","summary_en":"7:5-6 Being praised by a fool and enjoying a fool’s laughter are short-lived and worthless. Being criticized by a wise person can lead to real gain (Prov 17:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":63575,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Bribes","title_en":"Bribes","content_ro":"<h3>Bribes<\/h3>\n<p>Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14).<\/p>\n<p>As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty person free, then it is an evil bribe (see Exod 23:8; Deut 16:19; 27:25; Ps 15:5). However, if a bribe helps an innocent person to find justice or serves some good purpose, then it seems to be allowable. An example of the latter from modern times might be a “gift” to a foreign immigration official that expedites the processing of a visa for a missionary.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:8; Deut 10:17; 16:19; 1 Sam 8:1-3; Prov 17:8, 23; 18:16; 29:4; Eccl 7:7; Isa 1:23; 33:14-16; Amos 5:12; Mic 3:9-12; 7:3; Matt 28:11-15<\/p>","content_en":"<h3>Bribes<\/h3>\n<p>Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14).<\/p>\n<p>As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty person free, then it is an evil bribe (see Exod 23:8; Deut 16:19; 27:25; Ps 15:5). However, if a bribe helps an innocent person to find justice or serves some good purpose, then it seems to be allowable. An example of the latter from modern times might be a “gift” to a foreign immigration official that expedites the processing of a visa for a missionary.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:8; Deut 10:17; 16:19; 1 Sam 8:1-3; Prov 17:8, 23; 18:16; 29:4; Eccl 7:7; Isa 1:23; 33:14-16; Amos 5:12; Mic 3:9-12; 7:3; Matt 28:11-15<\/p>","summary_ro":"Bribes Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14). As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty ...","summary_en":"Bribes Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14). As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91201,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Bribes","title_en":"Bribes","content_ro":"<h3>Bribes<\/h3>\n<p>Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14).<\/p>\n<p>As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty person free, then it is an evil bribe (see Exod 23:8; Deut 16:19; 27:25; Ps 15:5). However, if a bribe helps an innocent person to find justice or serves some good purpose, then it seems to be allowable. An example of the latter from modern times might be a “gift” to a foreign immigration official that expedites the processing of a visa for a missionary.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:8; Deut 10:17; 16:19; 1 Sam 8:1-3; Prov 17:8, 23; 18:16; 29:4; Eccl 7:7; Isa 1:23; 33:14-16; Amos 5:12; Mic 3:9-12; 7:3; Matt 28:11-15<\/p>","content_en":"<h3>Bribes<\/h3>\n<p>Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14).<\/p>\n<p>As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty person free, then it is an evil bribe (see Exod 23:8; Deut 16:19; 27:25; Ps 15:5). However, if a bribe helps an innocent person to find justice or serves some good purpose, then it seems to be allowable. An example of the latter from modern times might be a “gift” to a foreign immigration official that expedites the processing of a visa for a missionary.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:8; Deut 10:17; 16:19; 1 Sam 8:1-3; Prov 17:8, 23; 18:16; 29:4; Eccl 7:7; Isa 1:23; 33:14-16; Amos 5:12; Mic 3:9-12; 7:3; Matt 28:11-15<\/p>","summary_ro":"Bribes Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14). As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty ...","summary_en":"Bribes Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14). As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118827,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Bribes","title_en":"Bribes","content_ro":"<h3>Bribes<\/h3>\n<p>Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14).<\/p>\n<p>As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty person free, then it is an evil bribe (see Exod 23:8; Deut 16:19; 27:25; Ps 15:5). However, if a bribe helps an innocent person to find justice or serves some good purpose, then it seems to be allowable. An example of the latter from modern times might be a “gift” to a foreign immigration official that expedites the processing of a visa for a missionary.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:8; Deut 10:17; 16:19; 1 Sam 8:1-3; Prov 17:8, 23; 18:16; 29:4; Eccl 7:7; Isa 1:23; 33:14-16; Amos 5:12; Mic 3:9-12; 7:3; Matt 28:11-15<\/p>","content_en":"<h3>Bribes<\/h3>\n<p>Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14).<\/p>\n<p>As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty person free, then it is an evil bribe (see Exod 23:8; Deut 16:19; 27:25; Ps 15:5). However, if a bribe helps an innocent person to find justice or serves some good purpose, then it seems to be allowable. An example of the latter from modern times might be a “gift” to a foreign immigration official that expedites the processing of a visa for a missionary.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:8; Deut 10:17; 16:19; 1 Sam 8:1-3; Prov 17:8, 23; 18:16; 29:4; Eccl 7:7; Isa 1:23; 33:14-16; Amos 5:12; Mic 3:9-12; 7:3; Matt 28:11-15<\/p>","summary_ro":"Bribes Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14). As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty ...","summary_en":"Bribes Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14). As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146453,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Bribes","title_en":"Bribes","content_ro":"<h3>Bribes<\/h3>\n<p>Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14).<\/p>\n<p>As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty person free, then it is an evil bribe (see Exod 23:8; Deut 16:19; 27:25; Ps 15:5). However, if a bribe helps an innocent person to find justice or serves some good purpose, then it seems to be allowable. An example of the latter from modern times might be a “gift” to a foreign immigration official that expedites the processing of a visa for a missionary.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:8; Deut 10:17; 16:19; 1 Sam 8:1-3; Prov 17:8, 23; 18:16; 29:4; Eccl 7:7; Isa 1:23; 33:14-16; Amos 5:12; Mic 3:9-12; 7:3; Matt 28:11-15<\/p>","content_en":"<h3>Bribes<\/h3>\n<p>Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14).<\/p>\n<p>As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty person free, then it is an evil bribe (see Exod 23:8; Deut 16:19; 27:25; Ps 15:5). However, if a bribe helps an innocent person to find justice or serves some good purpose, then it seems to be allowable. An example of the latter from modern times might be a “gift” to a foreign immigration official that expedites the processing of a visa for a missionary.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:8; Deut 10:17; 16:19; 1 Sam 8:1-3; Prov 17:8, 23; 18:16; 29:4; Eccl 7:7; Isa 1:23; 33:14-16; Amos 5:12; Mic 3:9-12; 7:3; Matt 28:11-15<\/p>","summary_ro":"Bribes Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14). As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty ...","summary_en":"Bribes Some verses in Scripture condemn bribes as perverting justice (15:27; 17:23). Yet bribes can be used for good purposes and may even be encouraged (17:8; 18:16; 21:14). As with other topics in Proverbs, the teaching on bribery may seem contradictory, but these proverbs all ring true when applied to the right circumstances, which seem to be connected to the reason for which a bribe or gift is given. If someone gives a bribe so that a judge will condemn an innocent person or set a guilty ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":29024,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Patience","title_en":"Patience","content_ro":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","content_en":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","summary_ro":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","summary_en":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31252,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pride","title_en":"Pride","content_ro":"<h3>PRIDE<\/h3>\n<p>A reasonable or justifiable self-respect; or improper and excessive self-esteem known as conceit or arrogance. The apostle Paul expressed a positive kind of pride when speaking of confidence in Christians (2 Cor 7:4) or of strength in the Lord (12:5, 9). However, it is the latter, sinful meaning of “pride” that most frequently appears in the Bible, both in the OT and the NT.<\/p>\n<p>The ten Hebrew and two Greek words generally used for pride refer to being high or exalted in attitude, the opposite of the virtue of humility, which is so often praised and rewarded by God. One other Greek word refers to a person’s being puffed up or inflated with pride or egotism. The idea is that one gives the impression of substance but is really filled only with air (see, e.g., 1 Cor 5:2; 8:1; 13:4; Col 2:18).<\/p>\n<p>Pride is basically a sin of attitude and of the heart and spirit. Hence one reads, “Haughty eyes and a proud heart, the lamp of the wicked, are sin” (Prv 21:4, <span>rsv<\/span>). Ecclesiastes 7:8 speaks of being proud in spirit and the psalmist declares, “O <span>Lord<\/span>, my heart is not proud, nor my eyes haughty” (Ps 131:1, <span>nasb<\/span>). Pride is cited in the two lists of the most glaring sins in the Bible. Along with the sins for which God is going to judge the Gentiles, one finds insolence, arrogance, and boasting (Rom 1:30). Included with the sins that will be prevalent in the last days, Paul includes boasting, arrogance, and conceit (2 Tm 3:2-4).<\/p>\n<p>As so many of the sins of attitude, pride cannot remain internalized. It can infect one’s speech; boasting is one way by which this sin can appear in one’s speaking (see the passages referred to above and also Mal 3:13). Pride can also appear in the way one looks at another person. Hence, the Scriptures speak of “haughty eyes” in Proverbs 6:17, or, as it could also be rendered, “a proud look.” The psalmist speaks of a person with haughty looks and arrogant heart (Ps 101:5; see also Prv 30:13). Pride may also take the ugly form of contemptible treatment of others (Prv 21:24). One of the illustrations of this in the Bible is the way in which the Pharisees and other Jewish leaders treated and spoke of those beneath their social level (e.g., Mt 23:5-12; Jn 9:34). They especially despised tax collectors and sinners.<\/p>\n<p>Outstanding examples of proud people can be found in both Testaments. Pride was the downfall of King Uzziah, who, because of this sin, dared to offer incense on the altar of incense and was smitten with leprosy as his punishment from God (2 Chr 26:16). Hezekiah, after his healing by the Lord, became proud of heart and brought God’s anger upon himself, Judah, and Jerusalem (32:25-26). The Pharisee praying in the temple, comparing himself with the humble tax collector, is another example (Lk 18:9-14). Herod’s refusal to give God the glory for his greatness brought judgment from God; Herod was eaten by worms and died for his sin of pride (Acts 12:21-23). In fact, Ezekiel 28, which describes the pride of the leader of Tyre, is taken by many biblical scholars to refer, in a deeper sense, to the fall of Satan back in the beginning.<\/p>\n<p>Pride can bring about the downfall not only of individuals but also of nations. This was the sin that is specifically mentioned as leading to other sins and that ultimately brought about the removal of both Israel and Judah from the land of Canaan (Is 3:16; 5:15; Ez 16:50; Hos 13:6; Zep 3:11). It is also the specific sin that brought about the downfall of the king of Assyria (Is 10:12, 33) and of the king of Moab (Jer 48:29). Because of its deadliness, Israel is specifically warned against pride and the tendency to forget God that so often stems from it (Dt 8:14).<\/p>\n<p>In the light of the preceding discussion, it is no surprise to read in the Bible that pride is one of the seven things that the Lord hates (Prv 6:17). It is also said by two different writers that God opposes the proud but gives grace to the humble (see Jas 4:6 and 1 Pt 5:5; see also Prv 3:34 and 18:12, to which James and Peter may be referring). The words of Mary, the mother of Jesus, in her hymn of praise to God may summarize the attitude of God and the Bible toward pride: “His mighty arm does tremendous things! How he scatters the proud and haughty ones! He has taken princes from their thrones and exalted the lowly” (Lk 1:51-52, <span>nlt<\/span>).<\/p>","content_en":"<h3>PRIDE<\/h3>\n<p>A reasonable or justifiable self-respect; or improper and excessive self-esteem known as conceit or arrogance. The apostle Paul expressed a positive kind of pride when speaking of confidence in Christians (2 Cor 7:4) or of strength in the Lord (12:5, 9). However, it is the latter, sinful meaning of “pride” that most frequently appears in the Bible, both in the OT and the NT.<\/p>\n<p>The ten Hebrew and two Greek words generally used for pride refer to being high or exalted in attitude, the opposite of the virtue of humility, which is so often praised and rewarded by God. One other Greek word refers to a person’s being puffed up or inflated with pride or egotism. The idea is that one gives the impression of substance but is really filled only with air (see, e.g., 1 Cor 5:2; 8:1; 13:4; Col 2:18).<\/p>\n<p>Pride is basically a sin of attitude and of the heart and spirit. Hence one reads, “Haughty eyes and a proud heart, the lamp of the wicked, are sin” (Prv 21:4, <span>rsv<\/span>). Ecclesiastes 7:8 speaks of being proud in spirit and the psalmist declares, “O <span>Lord<\/span>, my heart is not proud, nor my eyes haughty” (Ps 131:1, <span>nasb<\/span>). Pride is cited in the two lists of the most glaring sins in the Bible. Along with the sins for which God is going to judge the Gentiles, one finds insolence, arrogance, and boasting (Rom 1:30). Included with the sins that will be prevalent in the last days, Paul includes boasting, arrogance, and conceit (2 Tm 3:2-4).<\/p>\n<p>As so many of the sins of attitude, pride cannot remain internalized. It can infect one’s speech; boasting is one way by which this sin can appear in one’s speaking (see the passages referred to above and also Mal 3:13). Pride can also appear in the way one looks at another person. Hence, the Scriptures speak of “haughty eyes” in Proverbs 6:17, or, as it could also be rendered, “a proud look.” The psalmist speaks of a person with haughty looks and arrogant heart (Ps 101:5; see also Prv 30:13). Pride may also take the ugly form of contemptible treatment of others (Prv 21:24). One of the illustrations of this in the Bible is the way in which the Pharisees and other Jewish leaders treated and spoke of those beneath their social level (e.g., Mt 23:5-12; Jn 9:34). They especially despised tax collectors and sinners.<\/p>\n<p>Outstanding examples of proud people can be found in both Testaments. Pride was the downfall of King Uzziah, who, because of this sin, dared to offer incense on the altar of incense and was smitten with leprosy as his punishment from God (2 Chr 26:16). Hezekiah, after his healing by the Lord, became proud of heart and brought God’s anger upon himself, Judah, and Jerusalem (32:25-26). The Pharisee praying in the temple, comparing himself with the humble tax collector, is another example (Lk 18:9-14). Herod’s refusal to give God the glory for his greatness brought judgment from God; Herod was eaten by worms and died for his sin of pride (Acts 12:21-23). In fact, Ezekiel 28, which describes the pride of the leader of Tyre, is taken by many biblical scholars to refer, in a deeper sense, to the fall of Satan back in the beginning.<\/p>\n<p>Pride can bring about the downfall not only of individuals but also of nations. This was the sin that is specifically mentioned as leading to other sins and that ultimately brought about the removal of both Israel and Judah from the land of Canaan (Is 3:16; 5:15; Ez 16:50; Hos 13:6; Zep 3:11). It is also the specific sin that brought about the downfall of the king of Assyria (Is 10:12, 33) and of the king of Moab (Jer 48:29). Because of its deadliness, Israel is specifically warned against pride and the tendency to forget God that so often stems from it (Dt 8:14).<\/p>\n<p>In the light of the preceding discussion, it is no surprise to read in the Bible that pride is one of the seven things that the Lord hates (Prv 6:17). It is also said by two different writers that God opposes the proud but gives grace to the humble (see Jas 4:6 and 1 Pt 5:5; see also Prv 3:34 and 18:12, to which James and Peter may be referring). The words of Mary, the mother of Jesus, in her hymn of praise to God may summarize the attitude of God and the Bible toward pride: “His mighty arm does tremendous things! How he scatters the proud and haughty ones! He has taken princes from their thrones and exalted the lowly” (Lk 1:51-52, <span>nlt<\/span>).<\/p>","summary_ro":"PRIDE A reasonable or justifiable self-respect; or improper and excessive self-esteem known as conceit or arrogance. The apostle Paul expressed a positive kind of pride when speaking of confidence in Christians (2 Cor 7:4) or of strength in the Lord (12:5, 9). However, it is the latter, sinful meaning of “pride” that most frequently appears in the Bible, both in the OT and the NT. The ten Hebrew and two Greek words generally used for pride refer to being high or exalted in attitude, the oppos...","summary_en":"PRIDE A reasonable or justifiable self-respect; or improper and excessive self-esteem known as conceit or arrogance. The apostle Paul expressed a positive kind of pride when speaking of confidence in Christians (2 Cor 7:4) or of strength in the Lord (12:5, 9). However, it is the latter, sinful meaning of “pride” that most frequently appears in the Bible, both in the OT and the NT. The ten Hebrew and two Greek words generally used for pride refer to being high or exalted in attitude, the oppos...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50855,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:8","title_en":"Study Note: Eclesiastul 7:8","content_ro":"<p><strong>7:8<\/strong> <em>Finishing<\/em> a project by exercising <em>patience<\/em> is <em>better than starting<\/em> a project with the <em>pride<\/em> of boastful words.<\/p>","content_en":"<p><strong>7:8<\/strong> <em>Finishing<\/em> a project by exercising <em>patience<\/em> is <em>better than starting<\/em> a project with the <em>pride<\/em> of boastful words.<\/p>","summary_ro":"7:8 Finishing a project by exercising patience is better than starting a project with the pride of boastful words.","summary_en":"7:8 Finishing a project by exercising patience is better than starting a project with the pride of boastful words.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78481,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:8","title_en":"Study Note: Eclesiastul 7:8","content_ro":"<p><strong>7:8<\/strong> <em>Finishing<\/em> a project by exercising <em>patience<\/em> is <em>better than starting<\/em> a project with the <em>pride<\/em> of boastful words.<\/p>","content_en":"<p><strong>7:8<\/strong> <em>Finishing<\/em> a project by exercising <em>patience<\/em> is <em>better than starting<\/em> a project with the <em>pride<\/em> of boastful words.<\/p>","summary_ro":"7:8 Finishing a project by exercising patience is better than starting a project with the pride of boastful words.","summary_en":"7:8 Finishing a project by exercising patience is better than starting a project with the pride of boastful words.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:8","title_en":"Study Note: Eclesiastul 7:8","content_ro":"<p><strong>7:8<\/strong> <em>Finishing<\/em> a project by exercising <em>patience<\/em> is <em>better than starting<\/em> a project with the <em>pride<\/em> of boastful words.<\/p>","content_en":"<p><strong>7:8<\/strong> <em>Finishing<\/em> a project by exercising <em>patience<\/em> is <em>better than starting<\/em> a project with the <em>pride<\/em> of boastful words.<\/p>","summary_ro":"7:8 Finishing a project by exercising patience is better than starting a project with the pride of boastful words.","summary_en":"7:8 Finishing a project by exercising patience is better than starting a project with the pride of boastful words.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133733,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:8","title_en":"Study Note: Eclesiastul 7:8","content_ro":"<p><strong>7:8<\/strong> <em>Finishing<\/em> a project by exercising <em>patience<\/em> is <em>better than starting<\/em> a project with the <em>pride<\/em> of boastful words.<\/p>","content_en":"<p><strong>7:8<\/strong> <em>Finishing<\/em> a project by exercising <em>patience<\/em> is <em>better than starting<\/em> a project with the <em>pride<\/em> of boastful words.<\/p>","summary_ro":"7:8 Finishing a project by exercising patience is better than starting a project with the pride of boastful words.","summary_en":"7:8 Finishing a project by exercising patience is better than starting a project with the pride of boastful words.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":50856,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:9","title_en":"Study Note: Eclesiastul 7:9","content_ro":"<p><strong>7:9<\/strong> <em>anger labels you a fool:<\/em> Cp. Prov 14:29; 29:11; see “Anger” Theme Note.<\/p>","content_en":"<p><strong>7:9<\/strong> <em>anger labels you a fool:<\/em> Cp. Prov 14:29; 29:11; see “Anger” Theme Note.<\/p>","summary_ro":"7:9 anger labels you a fool: Cp. Prov 14:29; 29:11; see “Anger” Theme Note.","summary_en":"7:9 anger labels you a fool: Cp. Prov 14:29; 29:11; see “Anger” Theme Note.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78482,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:9","title_en":"Study Note: Eclesiastul 7:9","content_ro":"<p><strong>7:9<\/strong> <em>anger labels you a fool:<\/em> Cp. Prov 14:29; 29:11; see “Anger” Theme Note.<\/p>","content_en":"<p><strong>7:9<\/strong> <em>anger labels you a fool:<\/em> Cp. Prov 14:29; 29:11; see “Anger” Theme Note.<\/p>","summary_ro":"7:9 anger labels you a fool: Cp. Prov 14:29; 29:11; see “Anger” Theme Note.","summary_en":"7:9 anger labels you a fool: Cp. Prov 14:29; 29:11; see “Anger” Theme Note.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:9","title_en":"Study Note: Eclesiastul 7:9","content_ro":"<p><strong>7:9<\/strong> <em>anger labels you a fool:<\/em> Cp. Prov 14:29; 29:11; see “Anger” Theme Note.<\/p>","content_en":"<p><strong>7:9<\/strong> <em>anger labels you a fool:<\/em> Cp. Prov 14:29; 29:11; see “Anger” Theme Note.<\/p>","summary_ro":"7:9 anger labels you a fool: Cp. Prov 14:29; 29:11; see “Anger” Theme Note.","summary_en":"7:9 anger labels you a fool: Cp. Prov 14:29; 29:11; see “Anger” Theme Note.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133734,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:9","title_en":"Study Note: Eclesiastul 7:9","content_ro":"<p><strong>7:9<\/strong> <em>anger labels you a fool:<\/em> Cp. Prov 14:29; 29:11; see “Anger” Theme Note.<\/p>","content_en":"<p><strong>7:9<\/strong> <em>anger labels you a fool:<\/em> Cp. Prov 14:29; 29:11; see “Anger” Theme Note.<\/p>","summary_ro":"7:9 anger labels you a fool: Cp. Prov 14:29; 29:11; see “Anger” Theme Note.","summary_en":"7:9 anger labels you a fool: Cp. Prov 14:29; 29:11; see “Anger” Theme Note.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63516,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91142,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118768,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146394,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":50857,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:11","title_en":"Study Note: Eclesiastul 7:11","content_ro":"<p><strong>7:11-12<\/strong> <em>Wisdom<\/em> and <em>money<\/em> are powerful means to bring us <em>benefit<\/em>. • <em>but only wisdom can save your life:<\/em> See 7:17; Prov 10:2; 11:4.<\/p>","content_en":"<p><strong>7:11-12<\/strong> <em>Wisdom<\/em> and <em>money<\/em> are powerful means to bring us <em>benefit<\/em>. • <em>but only wisdom can save your life:<\/em> See 7:17; Prov 10:2; 11:4.<\/p>","summary_ro":"7:11-12 Wisdom and money are powerful means to bring us benefit. • but only wisdom can save your life: See 7:17; Prov 10:2; 11:4.","summary_en":"7:11-12 Wisdom and money are powerful means to bring us benefit. • but only wisdom can save your life: See 7:17; Prov 10:2; 11:4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78483,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:11","title_en":"Study Note: Eclesiastul 7:11","content_ro":"<p><strong>7:11-12<\/strong> <em>Wisdom<\/em> and <em>money<\/em> are powerful means to bring us <em>benefit<\/em>. • <em>but only wisdom can save your life:<\/em> See 7:17; Prov 10:2; 11:4.<\/p>","content_en":"<p><strong>7:11-12<\/strong> <em>Wisdom<\/em> and <em>money<\/em> are powerful means to bring us <em>benefit<\/em>. • <em>but only wisdom can save your life:<\/em> See 7:17; Prov 10:2; 11:4.<\/p>","summary_ro":"7:11-12 Wisdom and money are powerful means to bring us benefit. • but only wisdom can save your life: See 7:17; Prov 10:2; 11:4.","summary_en":"7:11-12 Wisdom and money are powerful means to bring us benefit. • but only wisdom can save your life: See 7:17; Prov 10:2; 11:4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:11","title_en":"Study Note: Eclesiastul 7:11","content_ro":"<p><strong>7:11-12<\/strong> <em>Wisdom<\/em> and <em>money<\/em> are powerful means to bring us <em>benefit<\/em>. • <em>but only wisdom can save your life:<\/em> See 7:17; Prov 10:2; 11:4.<\/p>","content_en":"<p><strong>7:11-12<\/strong> <em>Wisdom<\/em> and <em>money<\/em> are powerful means to bring us <em>benefit<\/em>. • <em>but only wisdom can save your life:<\/em> See 7:17; Prov 10:2; 11:4.<\/p>","summary_ro":"7:11-12 Wisdom and money are powerful means to bring us benefit. • but only wisdom can save your life: See 7:17; Prov 10:2; 11:4.","summary_en":"7:11-12 Wisdom and money are powerful means to bring us benefit. • but only wisdom can save your life: See 7:17; Prov 10:2; 11:4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133735,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:11","title_en":"Study Note: Eclesiastul 7:11","content_ro":"<p><strong>7:11-12<\/strong> <em>Wisdom<\/em> and <em>money<\/em> are powerful means to bring us <em>benefit<\/em>. • <em>but only wisdom can save your life:<\/em> See 7:17; Prov 10:2; 11:4.<\/p>","content_en":"<p><strong>7:11-12<\/strong> <em>Wisdom<\/em> and <em>money<\/em> are powerful means to bring us <em>benefit<\/em>. • <em>but only wisdom can save your life:<\/em> See 7:17; Prov 10:2; 11:4.<\/p>","summary_ro":"7:11-12 Wisdom and money are powerful means to bring us benefit. • but only wisdom can save your life: See 7:17; Prov 10:2; 11:4.","summary_en":"7:11-12 Wisdom and money are powerful means to bring us benefit. • but only wisdom can save your life: See 7:17; Prov 10:2; 11:4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":50858,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:13","title_en":"Study Note: Eclesiastul 7:13","content_ro":"<p><strong>7:13<\/strong> God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.<\/p>","content_en":"<p><strong>7:13<\/strong> God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.<\/p>","summary_ro":"7:13 God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.","summary_en":"7:13 God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78484,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:13","title_en":"Study Note: Eclesiastul 7:13","content_ro":"<p><strong>7:13<\/strong> God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.<\/p>","content_en":"<p><strong>7:13<\/strong> God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.<\/p>","summary_ro":"7:13 God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.","summary_en":"7:13 God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:13","title_en":"Study Note: Eclesiastul 7:13","content_ro":"<p><strong>7:13<\/strong> God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.<\/p>","content_en":"<p><strong>7:13<\/strong> God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.<\/p>","summary_ro":"7:13 God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.","summary_en":"7:13 God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133736,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:13","title_en":"Study Note: Eclesiastul 7:13","content_ro":"<p><strong>7:13<\/strong> God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.<\/p>","content_en":"<p><strong>7:13<\/strong> God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.<\/p>","summary_ro":"7:13 God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.","summary_en":"7:13 God’s sovereign acts are irresistible; it is useless to counter or avoid his purposes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":10033,"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":50859,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:14","title_en":"Study Note: Eclesiastul 7:14","content_ro":"<p><strong>7:14<\/strong> Enjoying <em>prosperity<\/em> is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).<\/p>","content_en":"<p><strong>7:14<\/strong> Enjoying <em>prosperity<\/em> is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).<\/p>","summary_ro":"7:14 Enjoying prosperity is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).","summary_en":"7:14 Enjoying prosperity is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78485,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:14","title_en":"Study Note: Eclesiastul 7:14","content_ro":"<p><strong>7:14<\/strong> Enjoying <em>prosperity<\/em> is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).<\/p>","content_en":"<p><strong>7:14<\/strong> Enjoying <em>prosperity<\/em> is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).<\/p>","summary_ro":"7:14 Enjoying prosperity is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).","summary_en":"7:14 Enjoying prosperity is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106111,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:14","title_en":"Study Note: Eclesiastul 7:14","content_ro":"<p><strong>7:14<\/strong> Enjoying <em>prosperity<\/em> is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).<\/p>","content_en":"<p><strong>7:14<\/strong> Enjoying <em>prosperity<\/em> is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).<\/p>","summary_ro":"7:14 Enjoying prosperity is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).","summary_en":"7:14 Enjoying prosperity is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133737,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:14","title_en":"Study Note: Eclesiastul 7:14","content_ro":"<p><strong>7:14<\/strong> Enjoying <em>prosperity<\/em> is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).<\/p>","content_en":"<p><strong>7:14<\/strong> Enjoying <em>prosperity<\/em> is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).<\/p>","summary_ro":"7:14 Enjoying prosperity is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).","summary_en":"7:14 Enjoying prosperity is beneficial, but such gifts are fleeting. The wise person accepts God’s sovereign hand in everything (cp. Phil 4:11-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":50860,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:16","title_en":"Study Note: Eclesiastul 7:16","content_ro":"<p><strong>7:16<\/strong> However hard we work, we could always do more, and we can <em>destroy<\/em> ourselves in the process.<\/p>","content_en":"<p><strong>7:16<\/strong> However hard we work, we could always do more, and we can <em>destroy<\/em> ourselves in the process.<\/p>","summary_ro":"7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.","summary_en":"7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78486,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:16","title_en":"Study Note: Eclesiastul 7:16","content_ro":"<p><strong>7:16<\/strong> However hard we work, we could always do more, and we can <em>destroy<\/em> ourselves in the process.<\/p>","content_en":"<p><strong>7:16<\/strong> However hard we work, we could always do more, and we can <em>destroy<\/em> ourselves in the process.<\/p>","summary_ro":"7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.","summary_en":"7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106112,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:16","title_en":"Study Note: Eclesiastul 7:16","content_ro":"<p><strong>7:16<\/strong> However hard we work, we could always do more, and we can <em>destroy<\/em> ourselves in the process.<\/p>","content_en":"<p><strong>7:16<\/strong> However hard we work, we could always do more, and we can <em>destroy<\/em> ourselves in the process.<\/p>","summary_ro":"7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.","summary_en":"7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133738,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:16","title_en":"Study Note: Eclesiastul 7:16","content_ro":"<p><strong>7:16<\/strong> However hard we work, we could always do more, and we can <em>destroy<\/em> ourselves in the process.<\/p>","content_en":"<p><strong>7:16<\/strong> However hard we work, we could always do more, and we can <em>destroy<\/em> ourselves in the process.<\/p>","summary_ro":"7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.","summary_en":"7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":50861,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:17","title_en":"Study Note: Eclesiastul 7:17","content_ro":"<p><strong>7:17<\/strong> <em>don’t be too wicked either:<\/em> Wicked foolishness can lead to an early death (e.g., 1 Sam 25).<\/p>","content_en":"<p><strong>7:17<\/strong> <em>don’t be too wicked either:<\/em> Wicked foolishness can lead to an early death (e.g., 1 Sam 25).<\/p>","summary_ro":"7:17 don’t be too wicked either: Wicked foolishness can lead to an early death (e.g., 1 Sam 25).","summary_en":"7:17 don’t be too wicked either: Wicked foolishness can lead to an early death (e.g., 1 Sam 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78487,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:17","title_en":"Study Note: Eclesiastul 7:17","content_ro":"<p><strong>7:17<\/strong> <em>don’t be too wicked either:<\/em> Wicked foolishness can lead to an early death (e.g., 1 Sam 25).<\/p>","content_en":"<p><strong>7:17<\/strong> <em>don’t be too wicked either:<\/em> Wicked foolishness can lead to an early death (e.g., 1 Sam 25).<\/p>","summary_ro":"7:17 don’t be too wicked either: Wicked foolishness can lead to an early death (e.g., 1 Sam 25).","summary_en":"7:17 don’t be too wicked either: Wicked foolishness can lead to an early death (e.g., 1 Sam 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106113,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:17","title_en":"Study Note: Eclesiastul 7:17","content_ro":"<p><strong>7:17<\/strong> <em>don’t be too wicked either:<\/em> Wicked foolishness can lead to an early death (e.g., 1 Sam 25).<\/p>","content_en":"<p><strong>7:17<\/strong> <em>don’t be too wicked either:<\/em> Wicked foolishness can lead to an early death (e.g., 1 Sam 25).<\/p>","summary_ro":"7:17 don’t be too wicked either: Wicked foolishness can lead to an early death (e.g., 1 Sam 25).","summary_en":"7:17 don’t be too wicked either: Wicked foolishness can lead to an early death (e.g., 1 Sam 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133739,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:17","title_en":"Study Note: Eclesiastul 7:17","content_ro":"<p><strong>7:17<\/strong> <em>don’t be too wicked either:<\/em> Wicked foolishness can lead to an early death (e.g., 1 Sam 25).<\/p>","content_en":"<p><strong>7:17<\/strong> <em>don’t be too wicked either:<\/em> Wicked foolishness can lead to an early death (e.g., 1 Sam 25).<\/p>","summary_ro":"7:17 don’t be too wicked either: Wicked foolishness can lead to an early death (e.g., 1 Sam 25).","summary_en":"7:17 don’t be too wicked either: Wicked foolishness can lead to an early death (e.g., 1 Sam 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":50862,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:19","title_en":"Study Note: Eclesiastul 7:19","content_ro":"<p><strong>7:19<\/strong> <em>One wise person:<\/em> E.g., see 9:14-15; 2 Sam 20:15-22.<\/p>","content_en":"<p><strong>7:19<\/strong> <em>One wise person:<\/em> E.g., see 9:14-15; 2 Sam 20:15-22.<\/p>","summary_ro":"7:19 One wise person: E.g., see 9:14-15; 2 Sam 20:15-22.","summary_en":"7:19 One wise person: E.g., see 9:14-15; 2 Sam 20:15-22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78488,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:19","title_en":"Study Note: Eclesiastul 7:19","content_ro":"<p><strong>7:19<\/strong> <em>One wise person:<\/em> E.g., see 9:14-15; 2 Sam 20:15-22.<\/p>","content_en":"<p><strong>7:19<\/strong> <em>One wise person:<\/em> E.g., see 9:14-15; 2 Sam 20:15-22.<\/p>","summary_ro":"7:19 One wise person: E.g., see 9:14-15; 2 Sam 20:15-22.","summary_en":"7:19 One wise person: E.g., see 9:14-15; 2 Sam 20:15-22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106114,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:19","title_en":"Study Note: Eclesiastul 7:19","content_ro":"<p><strong>7:19<\/strong> <em>One wise person:<\/em> E.g., see 9:14-15; 2 Sam 20:15-22.<\/p>","content_en":"<p><strong>7:19<\/strong> <em>One wise person:<\/em> E.g., see 9:14-15; 2 Sam 20:15-22.<\/p>","summary_ro":"7:19 One wise person: E.g., see 9:14-15; 2 Sam 20:15-22.","summary_en":"7:19 One wise person: E.g., see 9:14-15; 2 Sam 20:15-22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133740,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:19","title_en":"Study Note: Eclesiastul 7:19","content_ro":"<p><strong>7:19<\/strong> <em>One wise person:<\/em> E.g., see 9:14-15; 2 Sam 20:15-22.<\/p>","content_en":"<p><strong>7:19<\/strong> <em>One wise person:<\/em> E.g., see 9:14-15; 2 Sam 20:15-22.<\/p>","summary_ro":"7:19 One wise person: E.g., see 9:14-15; 2 Sam 20:15-22.","summary_en":"7:19 One wise person: E.g., see 9:14-15; 2 Sam 20:15-22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":50863,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:20","title_en":"Study Note: Eclesiastul 7:20","content_ro":"<p><strong>7:20<\/strong> <em>Not a single person . . . always good and never sins:<\/em> Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.<\/p>","content_en":"<p><strong>7:20<\/strong> <em>Not a single person . . . always good and never sins:<\/em> Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.<\/p>","summary_ro":"7:20 Not a single person . . . always good and never sins: Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.","summary_en":"7:20 Not a single person . . . always good and never sins: Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78489,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:20","title_en":"Study Note: Eclesiastul 7:20","content_ro":"<p><strong>7:20<\/strong> <em>Not a single person . . . always good and never sins:<\/em> Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.<\/p>","content_en":"<p><strong>7:20<\/strong> <em>Not a single person . . . always good and never sins:<\/em> Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.<\/p>","summary_ro":"7:20 Not a single person . . . always good and never sins: Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.","summary_en":"7:20 Not a single person . . . always good and never sins: Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106115,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:20","title_en":"Study Note: Eclesiastul 7:20","content_ro":"<p><strong>7:20<\/strong> <em>Not a single person . . . always good and never sins:<\/em> Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.<\/p>","content_en":"<p><strong>7:20<\/strong> <em>Not a single person . . . always good and never sins:<\/em> Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.<\/p>","summary_ro":"7:20 Not a single person . . . always good and never sins: Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.","summary_en":"7:20 Not a single person . . . always good and never sins: Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133741,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:20","title_en":"Study Note: Eclesiastul 7:20","content_ro":"<p><strong>7:20<\/strong> <em>Not a single person . . . always good and never sins:<\/em> Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.<\/p>","content_en":"<p><strong>7:20<\/strong> <em>Not a single person . . . always good and never sins:<\/em> Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.<\/p>","summary_ro":"7:20 Not a single person . . . always good and never sins: Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.","summary_en":"7:20 Not a single person . . . always good and never sins: Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59741,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87367,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114993,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142619,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":50864,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:22","title_en":"Study Note: Eclesiastul 7:22","content_ro":"<p><strong>7:22<\/strong> It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.<\/p>","content_en":"<p><strong>7:22<\/strong> It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.<\/p>","summary_ro":"7:22 It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.","summary_en":"7:22 It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78490,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:22","title_en":"Study Note: Eclesiastul 7:22","content_ro":"<p><strong>7:22<\/strong> It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.<\/p>","content_en":"<p><strong>7:22<\/strong> It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.<\/p>","summary_ro":"7:22 It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.","summary_en":"7:22 It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106116,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:22","title_en":"Study Note: Eclesiastul 7:22","content_ro":"<p><strong>7:22<\/strong> It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.<\/p>","content_en":"<p><strong>7:22<\/strong> It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.<\/p>","summary_ro":"7:22 It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.","summary_en":"7:22 It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133742,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:22","title_en":"Study Note: Eclesiastul 7:22","content_ro":"<p><strong>7:22<\/strong> It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.<\/p>","content_en":"<p><strong>7:22<\/strong> It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.<\/p>","summary_ro":"7:22 It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.","summary_en":"7:22 It is right to forgive and be gracious toward others’ indiscretions or slips of the tongue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":10058,"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":50865,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:23","title_en":"Study Note: Eclesiastul 7:23","content_ro":"<p><strong>7:23-25<\/strong> <em>it didn’t work:<\/em> The Teacher was not able to <em>find<\/em> the <em>wisdom<\/em> that he sought or <em>the reason for things<\/em>. Such reasons are hidden in the mind of God (3:11; 8:17).<\/p>","content_en":"<p><strong>7:23-25<\/strong> <em>it didn’t work:<\/em> The Teacher was not able to <em>find<\/em> the <em>wisdom<\/em> that he sought or <em>the reason for things<\/em>. Such reasons are hidden in the mind of God (3:11; 8:17).<\/p>","summary_ro":"7:23-25 it didn’t work: The Teacher was not able to find the wisdom that he sought or the reason for things. Such reasons are hidden in the mind of God (3:11; 8:17).","summary_en":"7:23-25 it didn’t work: The Teacher was not able to find the wisdom that he sought or the reason for things. Such reasons are hidden in the mind of God (3:11; 8:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78491,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:23","title_en":"Study Note: Eclesiastul 7:23","content_ro":"<p><strong>7:23-25<\/strong> <em>it didn’t work:<\/em> The Teacher was not able to <em>find<\/em> the <em>wisdom<\/em> that he sought or <em>the reason for things<\/em>. Such reasons are hidden in the mind of God (3:11; 8:17).<\/p>","content_en":"<p><strong>7:23-25<\/strong> <em>it didn’t work:<\/em> The Teacher was not able to <em>find<\/em> the <em>wisdom<\/em> that he sought or <em>the reason for things<\/em>. Such reasons are hidden in the mind of God (3:11; 8:17).<\/p>","summary_ro":"7:23-25 it didn’t work: The Teacher was not able to find the wisdom that he sought or the reason for things. Such reasons are hidden in the mind of God (3:11; 8:17).","summary_en":"7:23-25 it didn’t work: The Teacher was not able to find the wisdom that he sought or the reason for things. Such reasons are hidden in the mind of God (3:11; 8:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106117,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:23","title_en":"Study Note: Eclesiastul 7:23","content_ro":"<p><strong>7:23-25<\/strong> <em>it didn’t work:<\/em> The Teacher was not able to <em>find<\/em> the <em>wisdom<\/em> that he sought or <em>the reason for things<\/em>. Such reasons are hidden in the mind of God (3:11; 8:17).<\/p>","content_en":"<p><strong>7:23-25<\/strong> <em>it didn’t work:<\/em> The Teacher was not able to <em>find<\/em> the <em>wisdom<\/em> that he sought or <em>the reason for things<\/em>. Such reasons are hidden in the mind of God (3:11; 8:17).<\/p>","summary_ro":"7:23-25 it didn’t work: The Teacher was not able to find the wisdom that he sought or the reason for things. Such reasons are hidden in the mind of God (3:11; 8:17).","summary_en":"7:23-25 it didn’t work: The Teacher was not able to find the wisdom that he sought or the reason for things. Such reasons are hidden in the mind of God (3:11; 8:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133743,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:23","title_en":"Study Note: Eclesiastul 7:23","content_ro":"<p><strong>7:23-25<\/strong> <em>it didn’t work:<\/em> The Teacher was not able to <em>find<\/em> the <em>wisdom<\/em> that he sought or <em>the reason for things<\/em>. Such reasons are hidden in the mind of God (3:11; 8:17).<\/p>","content_en":"<p><strong>7:23-25<\/strong> <em>it didn’t work:<\/em> The Teacher was not able to <em>find<\/em> the <em>wisdom<\/em> that he sought or <em>the reason for things<\/em>. Such reasons are hidden in the mind of God (3:11; 8:17).<\/p>","summary_ro":"7:23-25 it didn’t work: The Teacher was not able to find the wisdom that he sought or the reason for things. Such reasons are hidden in the mind of God (3:11; 8:17).","summary_en":"7:23-25 it didn’t work: The Teacher was not able to find the wisdom that he sought or the reason for things. Such reasons are hidden in the mind of God (3:11; 8:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":15870,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hebrew Language","title_en":"Hebrew Language","content_ro":"<h3>HEBREW LANGUAGE<\/h3>\n<p>Language of the Jewish people. The name Hebrew is not applied by the OT to its own language, although the NT does use the name that way. In the OT, “Hebrew” means the individual or people who used the language. The language itself is called “the language of Canaan” (Is 19:18, <span>nlt<\/span> mg) or “the language of Judah” (Neh 13:24).<\/p>\n<p>Preview<\/p>\n<p>• Origin and History<\/p>\n<p>• Family of Languages<\/p>\n<p>• Character<\/p>\n<p>• Hebrew Script and Grammar<\/p>\n<p>• Style<\/p>\n<p>• Legacy<\/p>\n<p class=\"h2\" id=\"OriginandHistory\">Origin and History<\/p>\n<p>In the Middle Ages a common view was that Hebrew was the primitive language of humankind. Even in colonial America, Hebrew was still referred to as “the mother of all languages.” Linguistic scholarship has now made this theory untenable.<\/p>\n<p>Hebrew is actually one of several Canaanite dialects that included Phoenician, Ugaritic, and Moabite. Other Canaanite dialects (for example, Ammonite) existed but have left insufficient inscriptions for scholarly investigation. Such dialects were already present in the land of Canaan before its conquest by the Israelites.<\/p>\n<p>Until about 1974, the oldest witnesses to Canaanite language were found in the Ugarit and Amarna records dating from the 14th and 15th centuries <span>BC<\/span>. A few Canaanite words and expressions appeared in earlier Egyptian records, but the origin of Canaanite has been uncertain. Between 1974 and 1976, however, nearly 17,000 tablets were dug up at Tell Mardikh (ancient Ebla) in northern Syria, written in a previously unknown Semitic dialect. Because they possibly date back to 2400 <span>BC<\/span> (perhaps even earlier), many scholars think that language may be the “Old Canaanite” that gave rise to Hebrew. By 1977, when another 1,000 tablets were unearthed, only about 100 inscriptions from Ebla had been reported on. Languages change over a long period of time. For example, the English used in the time of Alfred the Great (ninth century <span>AD<\/span>) seems almost like a foreign language to contemporary English speakers. Although Hebrew was no exception to the general principle, like other Semitic languages it remained remarkably stable over many centuries. Poems such as the Song of Deborah (Jgs 5) tended to preserve the language’s oldest form. Changes that took place later in the long history of the language are shown in the presence of archaic words (often preserved in poetic language) and a general difference in style. For example, the book of Job reflects a more archaic style than the book of Esther.<\/p>\n<p>Various Hebrew dialects apparently existed side by side in OT times, as reflected in the episode involving the pronunciation of the Hebrew word “shibboleth\/sibboleth” (Jgs 12:4-6). It seems that the Israelites east of the Jordan pronounced the initial letter with a strong “sh” sound, while those in Canaan gave it the simple “s” sound. Scholars have also identified features of Hebrew that could be described as reflecting the northern or southern parts of the country.<\/p>\n<p class=\"h2\" id=\"FamilyofLanguages\">Family of Languages<\/p>\n<p>Hebrew belongs to the Semitic family of languages; these languages were used from the Mediterranean Sea to the mountains east of the Euphrates River valley, and from Armenia (Turkey) in the north to the southern extremity of the Arabian peninsula. Semitic languages are classified as Southern (Arabic and Ethiopic), Eastern (Akkadian), and Northwestern (Aramaic, Syriac, and Canaanite—Hebrew, Phoenician, Ugaritic, and Moabite).<\/p>\n<p class=\"h2\" id=\"Character\">Character<\/p>\n<p>Hebrew, like the other early Semitic languages, concentrates on observation more than reflection. That is, things are generally observed according to their appearance as phenomena, not analyzed as to their inward being or essence. Effects are observed but not traced through a series of causes.<\/p>\n<p>Hebrew’s vividness, conciseness, and simplicity make the language difficult to translate fully. It is amazingly concise and direct. For example, Psalm 23 contains 55 words; most translations require about twice that many to translate it. The first two lines, with slashes separating the individual Hebrew words in the original, read:<\/p>\n<p>The Lord\/[is] my shepherd\/<\/p>\n<p>I shall want\/not<\/p>\n<p>Thus eight English words are required to translate four Hebrew words.<\/p>\n<p>Hebrew does not use separate, distinct expressions for every shade of thought. Someone has said, “The Semites have been the quarries whose great rough blocks the Greeks have trimmed, polished, and fitted together. The former gave religion; the latter philosophy.”<\/p>\n<p>Hebrew is a pictorial language in which the past is not merely described but verbally painted. Not just a landscape is presented but a moving panorama. The course of events is reenacted in the mind’s sight. (Note the frequent use of “behold,” a Hebraism carried over to the NT.) Such common Hebraic expressions as “he arose and went,” “he opened his lips and spoke,” “he lifted up his eyes and saw,” and “he lifted up his voice and wept” illustrate the pictorial strength of the language.<\/p>\n<p>Many profound theological expressions of the OT are tightly bound up with Hebrew language and grammar. Even the most sacred name of God himself, “the <span>Lord<\/span>” (Yahweh), is directly related to the Hebrew verb “to be” (or perhaps “to cause to be”). Many other names of persons and places in the OT can best be understood only with a working knowledge of Hebrew.<\/p>\n<p class=\"h2\" id=\"HebrewScriptandGrammar\">Hebrew Script and Grammar<\/p>\n<h5>Alphabet and Script<\/h5>\n<p>The Hebrew alphabet consists of 22 consonants; signs for vowels were devised and added late in the language’s history. The origin of the alphabet is unknown. The oldest examples of a Canaanite alphabet were preserved in the Ugaritic cuneiform alphabet of the 14th century <span>BC<\/span>.<\/p>\n<p>The old style of writing the letters is called the Phoenician or paleo-Hebrew script. It is the predecessor of the Greek and other Western alphabets. The script used in modern Hebrew Bibles (Aramaic or square script) came into vogue after Israel’s exile into Babylon (sixth century <span>BC<\/span>). The older style was still used sporadically in the early Christian era on coins and for writing God’s name (as in the Dead Sea Scrolls). Hebrew has always been written right to left.<\/p>\n\n<h5>Consonants<\/h5>\n<p>The Canaanite alphabet of the Phoenician and Moabite languages had 22 consonants. The older Canaanite language reflected in Ugaritic had more consonants. Arabic also preserves some Old Canaanite consonants found in Ugaritic but missing in Hebrew.<\/p>\n<h5>Vowels<\/h5>\n<p>In the original consonantal Hebrew script, vowels were simply understood by the writer or reader. On the basis of tradition and context, the reader would supply whatever vowels were needed, much as is done in English abbreviations (“bldg.” for “building”; “blvd.” for “boulevard”). After the collapse of the nation in <span>AD<\/span> 70, the dispersion of the Jews and the destruction of Jerusalem led to Hebrew’s becoming a “dead language,” no longer widely spoken. Loss of traditional pronunciation and understanding then became more of a possibility, so Jewish scribes felt a need for permanently establishing the vowel sounds.<\/p>\n<p>First, vowel letters called “mothers of reading” <em>(matres lectionis)<\/em> were added. These were consonants used especially to indicate long vowels. These were added before the Christian era, as the Dead Sea Scrolls reveal.<\/p>\n<p>Later (about the fifth century <span>AD<\/span>), the scribes called Masoretes added vowel signs to indicate short vowels. At least three different systems of vowel signs were employed at different times and places. The text used today represents the system devised by Masoretic scribes who worked in the city of Tiberias. The vowels, each of which may be long or short, are indicated by dots or dashes placed above or below the consonants. Certain combinations of dots and dashes represent very short vowel sounds, or “half-vowels.”<\/p>\n<h5>Linkage<\/h5>\n<p>Hebrew joins together many words that in Western languages would be written separately. Some prepositions (<span class=\"hebrew\" lang=\"he\">be<\/span>-, “in”; <span class=\"hebrew\" lang=\"he\">le<\/span>-, “to”; <span class=\"hebrew\" lang=\"he\">ke<\/span>-, “like”) are prefixed directly to the noun or verb that they introduce, as are the definite article <span class=\"hebrew\" lang=\"he\">ha<\/span>-, “the” and the conjunction <span class=\"hebrew\" lang=\"he\">wa<\/span>-, “and.” Suffixes are used for pronouns, either in the possessive or accusative relationship. The same word may simultaneously have both a prefix and a suffix.<\/p>\n<h5>Nouns<\/h5>\n<p>Hebrew has no neuter gender; everything is masculine or feminine. Inanimate objects may be either masculine or feminine, depending on the formation or character of the word. Usually, abstract ideas or words indicating a group are feminine. Nouns are derived from roots and are formed in various ways, either by vowel modification or by adding prefixes or suffixes to the root. Contrary to Greek and many Western languages, compound nouns are not characteristic of Hebrew.<\/p>\n<p>The Hebrew plural is formed by adding -<span class=\"hebrew\" lang=\"he\">im<\/span> for masculine nouns <em>(<\/em><span class=\"hebrew\" lang=\"he\">seraphim, cherubim<\/span><em>)<\/em> and -<span class=\"hebrew\" lang=\"he\">oth<\/span> for feminine nouns.<\/p>\n<p>Three original case endings indicating nominative, genitive, and accusative have dropped away during the evolution of Hebrew. To compensate for the lack of case endings, Hebrew resorts to various indicators. Indirect objects are indicated by the preposition <span class=\"hebrew\" lang=\"he\">le<\/span>-, “to”; direct objects by the objective sign <span class=\"hebrew\" lang=\"he\">’eth<\/span><em>;<\/em> the genitive relationship by putting the word before the genitive in the “construct state,” or shortened form.<\/p>\n<h5>Adjectives<\/h5>\n<p>Hebrew is deficient in adjectives. “A double heart” is indicated in the original Hebrew by “a heart and a heart” (Ps 12:2), and “two differing weights” is actually “a stone and a stone” (Dt 25:13); “the whole royal family” is “the seed of the kingdom” (2 Kgs 11:1).<\/p>\n<p>Adjectives that do exist in Hebrew have no comparative or superlative forms. Relationship is indicated by the preposition “from.” “Better than you” is expressed literally in Hebrew “good from you.” “The serpent was more subtle than any other beast” is literally “the serpent was subtle from every beast” (Gn 3:1). The superlative is expressed by several different constructions. The idea “very deep” is literally “deep, deep” (Eccl 7:24); the “best song” is literally “song of songs” (compare “king of kings”); “holiest” is literally “holy, holy, holy” (Is 6:3).<\/p>\n<h5>Verbs<\/h5>\n<p>Hebrew verbs are formed from a root usually consisting of three letters. From such roots, verbal forms are developed by a change of vowels or by adding prefixes or suffixes. The root consonants provide the semantic backbone of the language and give a stability of meaning not characteristic of Western languages. The vowels are quite flexible, giving Hebrew considerable elasticity.<\/p>\n<p>Hebrew verb usage is not characterized by precise definition of tenses. Hebrew tenses, especially in poetry, are largely determined by context. The two tense formations are the perfect (completed action) and imperfect (incomplete action). The imperfect is ambiguous. It represents the indicative mood (present, past, future) but may also represent such moods as the imperative, optative, and jussive or cohortative. A distinctive usage of the perfect tense is the “prophetic perfect,” where the perfect form represents a future event considered so sure that it is expressed as past (e.g., see Is 5:13, <span>kjv<\/span>).<\/p>\n<p class=\"h2\" id=\"Style\">Style<\/p>\n<h5>Vocabulary<\/h5>\n<p>Most Hebrew roots originally expressed some physical action or denoted some natural object. The verb “to decide” originally meant “to cut”; “to be true” originally meant “to be firmly fixed”; “to be right” meant “to be straight”; “to be honorable” meant “to be heavy.”<\/p>\n<p>Abstract terms are alien to the character of Hebrew; for example, biblical Hebrew has no specific words for “theology,” “philosophy,” or “religion.” Intellectual or theological concepts are expressed by concrete terms. The abstract idea of sin is represented by such words as “to miss the mark” or “crooked” or “rebellion” or “trespass” (“to cross over”). Mind or intellect is expressed by “heart” or “kidneys,” and emotion or compassion by “bowels” (see Is 63:15, <span>kjv<\/span>). Other concrete terms in Hebrew are “horn” for strength or vigor, “bones” for self, and “seed” for descendants. A mental quality is often depicted by the part of the body thought of as its most appropriate embodiment. Strength can be represented by “arm” or “hand,” anger by “nostril,” displeasure by “falling face,” acceptance by “shining face,” thinking by “say.”<\/p>\n<p>Some translators have attempted to represent a Hebrew word always by the same English word, but that leads to serious problems. Sometimes there is considerable disagreement on the exact shade of meaning of a Hebrew word in a given passage. A single root frequently represents a variety of meanings, depending on usage and context. The word for “bless” can also mean “curse, greet, favor, praise.” The word for “judgment” is used also for “justice, verdict, penalty, ordinance, duty, custom, manner.” The word for “strength” or “power” also means “army, virtue, worth, courage.”<\/p>\n<p>Further ambiguity arises from the fact that some Hebrew consonants stand for two different original consonants that have merged in the evolution of the language. Two words that on the surface appear to be identical may be traced back to two different roots. For an example of this phenomenon in English, compare “bass” (a fish) with “bass” (a vocalist).<\/p>\n<h5>Syntax<\/h5>\n<p>Hebrew syntax is relatively uncomplicated. Few subordinating conjunctions (“if,” “when,” “because,” etc.) are used; sentences are usually coordinated by using the simple conjunction “and.” English translations of biblical texts generally try to show the logical connection between successive sentences, even though it is not always clear. In Genesis 1:2–3:1, all but three of the 56 verses begin with “and,” yet the <span>nlt<\/span> translates that conjunction variously as “then” (1:3), “so” (v 27), “so” (2:1), and “instead” (v 6).<\/p>\n<p>Hebrew style is enlivened by use of direct discourse. The narrator does not simply state that “such and such a person said that . . .” (indirect discourse). Instead, the parties speak for themselves (direct discourse), creating a freshness that remains even after repeated reading.<\/p>\n<h5>Poetry<\/h5>\n<p>Hebrew poetry uses a variety of rhetorical devices. Some of them—such as assonance, alliteration, and acrostics—can be appreciated only in the original Hebrew. But parallelism, the most important characteristic of Hebrew poetry, is evident even in English translation. Among the many forms of parallelism possible, four common categories exist: (1) synonymous, a repeating style in which parallel lines say the same thing in different words; (2) antithetic, a contrasting style in which contrary thoughts are expressed; (3) completive, with a completing parallel line filling out the thought of the first; (4) climactic, in which an ascending parallel line picks up something from the first line and repeats it. Numerous other forms of parallelism enrich Hebrew poetry. The possible varations of parallelism are almost endless.<\/p>\n<h5>Figures of Speech<\/h5>\n<p>Hebrew abounds in expressive figures of speech based on the Hebrew people’s character and way of life. Certain odd but well-known expressions found in English literature come from the Hebrew style, like “apple of his eye” (Dt 32:10; Ps 17:8; Prv 7:2; Zec 2:8) and “skin of my teeth” (Job 19:20). Some of the more striking Hebrew modes of expression are hard to transfer into English, such as “to uncover the ear,” meaning “to disclose, reveal.” Others are more familiar, like “to stiffen the neck” for “to be stubborn, rebellious”; “to bend or incline the ear” for “to listen closely.”<\/p>\n<p class=\"h2\" id=\"Legacy\">Legacy<\/p>\n<p>English and a number of other modern languages have been enriched by Hebrew. English even contains a number of Hebrew “loan words.” Some of these have had wide influence (“amen,” “hallelujah,” “jubilee”). Many Hebrew proper nouns are used in modern languages for persons and places, such as David, Jonathan\/John, Miriam\/Mary, Bethlehem (the name of several towns and cities in the United States).<\/p>\n<p>Many common Hebrew expressions have been unconsciously accepted into English figures of speech, as in “mouth of the cave” and “face of the earth.” Some figures, such as “east of Eden,” have been used as titles for books and films.<\/p>","content_en":"<h3>HEBREW LANGUAGE<\/h3>\n<p>Language of the Jewish people. The name Hebrew is not applied by the OT to its own language, although the NT does use the name that way. In the OT, “Hebrew” means the individual or people who used the language. The language itself is called “the language of Canaan” (Is 19:18, <span>nlt<\/span> mg) or “the language of Judah” (Neh 13:24).<\/p>\n<p>Preview<\/p>\n<p>• Origin and History<\/p>\n<p>• Family of Languages<\/p>\n<p>• Character<\/p>\n<p>• Hebrew Script and Grammar<\/p>\n<p>• Style<\/p>\n<p>• Legacy<\/p>\n<p class=\"h2\" id=\"OriginandHistory\">Origin and History<\/p>\n<p>In the Middle Ages a common view was that Hebrew was the primitive language of humankind. Even in colonial America, Hebrew was still referred to as “the mother of all languages.” Linguistic scholarship has now made this theory untenable.<\/p>\n<p>Hebrew is actually one of several Canaanite dialects that included Phoenician, Ugaritic, and Moabite. Other Canaanite dialects (for example, Ammonite) existed but have left insufficient inscriptions for scholarly investigation. Such dialects were already present in the land of Canaan before its conquest by the Israelites.<\/p>\n<p>Until about 1974, the oldest witnesses to Canaanite language were found in the Ugarit and Amarna records dating from the 14th and 15th centuries <span>BC<\/span>. A few Canaanite words and expressions appeared in earlier Egyptian records, but the origin of Canaanite has been uncertain. Between 1974 and 1976, however, nearly 17,000 tablets were dug up at Tell Mardikh (ancient Ebla) in northern Syria, written in a previously unknown Semitic dialect. Because they possibly date back to 2400 <span>BC<\/span> (perhaps even earlier), many scholars think that language may be the “Old Canaanite” that gave rise to Hebrew. By 1977, when another 1,000 tablets were unearthed, only about 100 inscriptions from Ebla had been reported on. Languages change over a long period of time. For example, the English used in the time of Alfred the Great (ninth century <span>AD<\/span>) seems almost like a foreign language to contemporary English speakers. Although Hebrew was no exception to the general principle, like other Semitic languages it remained remarkably stable over many centuries. Poems such as the Song of Deborah (Jgs 5) tended to preserve the language’s oldest form. Changes that took place later in the long history of the language are shown in the presence of archaic words (often preserved in poetic language) and a general difference in style. For example, the book of Job reflects a more archaic style than the book of Esther.<\/p>\n<p>Various Hebrew dialects apparently existed side by side in OT times, as reflected in the episode involving the pronunciation of the Hebrew word “shibboleth\/sibboleth” (Jgs 12:4-6). It seems that the Israelites east of the Jordan pronounced the initial letter with a strong “sh” sound, while those in Canaan gave it the simple “s” sound. Scholars have also identified features of Hebrew that could be described as reflecting the northern or southern parts of the country.<\/p>\n<p class=\"h2\" id=\"FamilyofLanguages\">Family of Languages<\/p>\n<p>Hebrew belongs to the Semitic family of languages; these languages were used from the Mediterranean Sea to the mountains east of the Euphrates River valley, and from Armenia (Turkey) in the north to the southern extremity of the Arabian peninsula. Semitic languages are classified as Southern (Arabic and Ethiopic), Eastern (Akkadian), and Northwestern (Aramaic, Syriac, and Canaanite—Hebrew, Phoenician, Ugaritic, and Moabite).<\/p>\n<p class=\"h2\" id=\"Character\">Character<\/p>\n<p>Hebrew, like the other early Semitic languages, concentrates on observation more than reflection. That is, things are generally observed according to their appearance as phenomena, not analyzed as to their inward being or essence. Effects are observed but not traced through a series of causes.<\/p>\n<p>Hebrew’s vividness, conciseness, and simplicity make the language difficult to translate fully. It is amazingly concise and direct. For example, Psalm 23 contains 55 words; most translations require about twice that many to translate it. The first two lines, with slashes separating the individual Hebrew words in the original, read:<\/p>\n<p>The Lord\/[is] my shepherd\/<\/p>\n<p>I shall want\/not<\/p>\n<p>Thus eight English words are required to translate four Hebrew words.<\/p>\n<p>Hebrew does not use separate, distinct expressions for every shade of thought. Someone has said, “The Semites have been the quarries whose great rough blocks the Greeks have trimmed, polished, and fitted together. The former gave religion; the latter philosophy.”<\/p>\n<p>Hebrew is a pictorial language in which the past is not merely described but verbally painted. Not just a landscape is presented but a moving panorama. The course of events is reenacted in the mind’s sight. (Note the frequent use of “behold,” a Hebraism carried over to the NT.) Such common Hebraic expressions as “he arose and went,” “he opened his lips and spoke,” “he lifted up his eyes and saw,” and “he lifted up his voice and wept” illustrate the pictorial strength of the language.<\/p>\n<p>Many profound theological expressions of the OT are tightly bound up with Hebrew language and grammar. Even the most sacred name of God himself, “the <span>Lord<\/span>” (Yahweh), is directly related to the Hebrew verb “to be” (or perhaps “to cause to be”). Many other names of persons and places in the OT can best be understood only with a working knowledge of Hebrew.<\/p>\n<p class=\"h2\" id=\"HebrewScriptandGrammar\">Hebrew Script and Grammar<\/p>\n<h5>Alphabet and Script<\/h5>\n<p>The Hebrew alphabet consists of 22 consonants; signs for vowels were devised and added late in the language’s history. The origin of the alphabet is unknown. The oldest examples of a Canaanite alphabet were preserved in the Ugaritic cuneiform alphabet of the 14th century <span>BC<\/span>.<\/p>\n<p>The old style of writing the letters is called the Phoenician or paleo-Hebrew script. It is the predecessor of the Greek and other Western alphabets. The script used in modern Hebrew Bibles (Aramaic or square script) came into vogue after Israel’s exile into Babylon (sixth century <span>BC<\/span>). The older style was still used sporadically in the early Christian era on coins and for writing God’s name (as in the Dead Sea Scrolls). Hebrew has always been written right to left.<\/p>\n\n<h5>Consonants<\/h5>\n<p>The Canaanite alphabet of the Phoenician and Moabite languages had 22 consonants. The older Canaanite language reflected in Ugaritic had more consonants. Arabic also preserves some Old Canaanite consonants found in Ugaritic but missing in Hebrew.<\/p>\n<h5>Vowels<\/h5>\n<p>In the original consonantal Hebrew script, vowels were simply understood by the writer or reader. On the basis of tradition and context, the reader would supply whatever vowels were needed, much as is done in English abbreviations (“bldg.” for “building”; “blvd.” for “boulevard”). After the collapse of the nation in <span>AD<\/span> 70, the dispersion of the Jews and the destruction of Jerusalem led to Hebrew’s becoming a “dead language,” no longer widely spoken. Loss of traditional pronunciation and understanding then became more of a possibility, so Jewish scribes felt a need for permanently establishing the vowel sounds.<\/p>\n<p>First, vowel letters called “mothers of reading” <em>(matres lectionis)<\/em> were added. These were consonants used especially to indicate long vowels. These were added before the Christian era, as the Dead Sea Scrolls reveal.<\/p>\n<p>Later (about the fifth century <span>AD<\/span>), the scribes called Masoretes added vowel signs to indicate short vowels. At least three different systems of vowel signs were employed at different times and places. The text used today represents the system devised by Masoretic scribes who worked in the city of Tiberias. The vowels, each of which may be long or short, are indicated by dots or dashes placed above or below the consonants. Certain combinations of dots and dashes represent very short vowel sounds, or “half-vowels.”<\/p>\n<h5>Linkage<\/h5>\n<p>Hebrew joins together many words that in Western languages would be written separately. Some prepositions (<span class=\"hebrew\" lang=\"he\">be<\/span>-, “in”; <span class=\"hebrew\" lang=\"he\">le<\/span>-, “to”; <span class=\"hebrew\" lang=\"he\">ke<\/span>-, “like”) are prefixed directly to the noun or verb that they introduce, as are the definite article <span class=\"hebrew\" lang=\"he\">ha<\/span>-, “the” and the conjunction <span class=\"hebrew\" lang=\"he\">wa<\/span>-, “and.” Suffixes are used for pronouns, either in the possessive or accusative relationship. The same word may simultaneously have both a prefix and a suffix.<\/p>\n<h5>Nouns<\/h5>\n<p>Hebrew has no neuter gender; everything is masculine or feminine. Inanimate objects may be either masculine or feminine, depending on the formation or character of the word. Usually, abstract ideas or words indicating a group are feminine. Nouns are derived from roots and are formed in various ways, either by vowel modification or by adding prefixes or suffixes to the root. Contrary to Greek and many Western languages, compound nouns are not characteristic of Hebrew.<\/p>\n<p>The Hebrew plural is formed by adding -<span class=\"hebrew\" lang=\"he\">im<\/span> for masculine nouns <em>(<\/em><span class=\"hebrew\" lang=\"he\">seraphim, cherubim<\/span><em>)<\/em> and -<span class=\"hebrew\" lang=\"he\">oth<\/span> for feminine nouns.<\/p>\n<p>Three original case endings indicating nominative, genitive, and accusative have dropped away during the evolution of Hebrew. To compensate for the lack of case endings, Hebrew resorts to various indicators. Indirect objects are indicated by the preposition <span class=\"hebrew\" lang=\"he\">le<\/span>-, “to”; direct objects by the objective sign <span class=\"hebrew\" lang=\"he\">’eth<\/span><em>;<\/em> the genitive relationship by putting the word before the genitive in the “construct state,” or shortened form.<\/p>\n<h5>Adjectives<\/h5>\n<p>Hebrew is deficient in adjectives. “A double heart” is indicated in the original Hebrew by “a heart and a heart” (Ps 12:2), and “two differing weights” is actually “a stone and a stone” (Dt 25:13); “the whole royal family” is “the seed of the kingdom” (2 Kgs 11:1).<\/p>\n<p>Adjectives that do exist in Hebrew have no comparative or superlative forms. Relationship is indicated by the preposition “from.” “Better than you” is expressed literally in Hebrew “good from you.” “The serpent was more subtle than any other beast” is literally “the serpent was subtle from every beast” (Gn 3:1). The superlative is expressed by several different constructions. The idea “very deep” is literally “deep, deep” (Eccl 7:24); the “best song” is literally “song of songs” (compare “king of kings”); “holiest” is literally “holy, holy, holy” (Is 6:3).<\/p>\n<h5>Verbs<\/h5>\n<p>Hebrew verbs are formed from a root usually consisting of three letters. From such roots, verbal forms are developed by a change of vowels or by adding prefixes or suffixes. The root consonants provide the semantic backbone of the language and give a stability of meaning not characteristic of Western languages. The vowels are quite flexible, giving Hebrew considerable elasticity.<\/p>\n<p>Hebrew verb usage is not characterized by precise definition of tenses. Hebrew tenses, especially in poetry, are largely determined by context. The two tense formations are the perfect (completed action) and imperfect (incomplete action). The imperfect is ambiguous. It represents the indicative mood (present, past, future) but may also represent such moods as the imperative, optative, and jussive or cohortative. A distinctive usage of the perfect tense is the “prophetic perfect,” where the perfect form represents a future event considered so sure that it is expressed as past (e.g., see Is 5:13, <span>kjv<\/span>).<\/p>\n<p class=\"h2\" id=\"Style\">Style<\/p>\n<h5>Vocabulary<\/h5>\n<p>Most Hebrew roots originally expressed some physical action or denoted some natural object. The verb “to decide” originally meant “to cut”; “to be true” originally meant “to be firmly fixed”; “to be right” meant “to be straight”; “to be honorable” meant “to be heavy.”<\/p>\n<p>Abstract terms are alien to the character of Hebrew; for example, biblical Hebrew has no specific words for “theology,” “philosophy,” or “religion.” Intellectual or theological concepts are expressed by concrete terms. The abstract idea of sin is represented by such words as “to miss the mark” or “crooked” or “rebellion” or “trespass” (“to cross over”). Mind or intellect is expressed by “heart” or “kidneys,” and emotion or compassion by “bowels” (see Is 63:15, <span>kjv<\/span>). Other concrete terms in Hebrew are “horn” for strength or vigor, “bones” for self, and “seed” for descendants. A mental quality is often depicted by the part of the body thought of as its most appropriate embodiment. Strength can be represented by “arm” or “hand,” anger by “nostril,” displeasure by “falling face,” acceptance by “shining face,” thinking by “say.”<\/p>\n<p>Some translators have attempted to represent a Hebrew word always by the same English word, but that leads to serious problems. Sometimes there is considerable disagreement on the exact shade of meaning of a Hebrew word in a given passage. A single root frequently represents a variety of meanings, depending on usage and context. The word for “bless” can also mean “curse, greet, favor, praise.” The word for “judgment” is used also for “justice, verdict, penalty, ordinance, duty, custom, manner.” The word for “strength” or “power” also means “army, virtue, worth, courage.”<\/p>\n<p>Further ambiguity arises from the fact that some Hebrew consonants stand for two different original consonants that have merged in the evolution of the language. Two words that on the surface appear to be identical may be traced back to two different roots. For an example of this phenomenon in English, compare “bass” (a fish) with “bass” (a vocalist).<\/p>\n<h5>Syntax<\/h5>\n<p>Hebrew syntax is relatively uncomplicated. Few subordinating conjunctions (“if,” “when,” “because,” etc.) are used; sentences are usually coordinated by using the simple conjunction “and.” English translations of biblical texts generally try to show the logical connection between successive sentences, even though it is not always clear. In Genesis 1:2–3:1, all but three of the 56 verses begin with “and,” yet the <span>nlt<\/span> translates that conjunction variously as “then” (1:3), “so” (v 27), “so” (2:1), and “instead” (v 6).<\/p>\n<p>Hebrew style is enlivened by use of direct discourse. The narrator does not simply state that “such and such a person said that . . .” (indirect discourse). Instead, the parties speak for themselves (direct discourse), creating a freshness that remains even after repeated reading.<\/p>\n<h5>Poetry<\/h5>\n<p>Hebrew poetry uses a variety of rhetorical devices. Some of them—such as assonance, alliteration, and acrostics—can be appreciated only in the original Hebrew. But parallelism, the most important characteristic of Hebrew poetry, is evident even in English translation. Among the many forms of parallelism possible, four common categories exist: (1) synonymous, a repeating style in which parallel lines say the same thing in different words; (2) antithetic, a contrasting style in which contrary thoughts are expressed; (3) completive, with a completing parallel line filling out the thought of the first; (4) climactic, in which an ascending parallel line picks up something from the first line and repeats it. Numerous other forms of parallelism enrich Hebrew poetry. The possible varations of parallelism are almost endless.<\/p>\n<h5>Figures of Speech<\/h5>\n<p>Hebrew abounds in expressive figures of speech based on the Hebrew people’s character and way of life. Certain odd but well-known expressions found in English literature come from the Hebrew style, like “apple of his eye” (Dt 32:10; Ps 17:8; Prv 7:2; Zec 2:8) and “skin of my teeth” (Job 19:20). Some of the more striking Hebrew modes of expression are hard to transfer into English, such as “to uncover the ear,” meaning “to disclose, reveal.” Others are more familiar, like “to stiffen the neck” for “to be stubborn, rebellious”; “to bend or incline the ear” for “to listen closely.”<\/p>\n<p class=\"h2\" id=\"Legacy\">Legacy<\/p>\n<p>English and a number of other modern languages have been enriched by Hebrew. English even contains a number of Hebrew “loan words.” Some of these have had wide influence (“amen,” “hallelujah,” “jubilee”). Many Hebrew proper nouns are used in modern languages for persons and places, such as David, Jonathan\/John, Miriam\/Mary, Bethlehem (the name of several towns and cities in the United States).<\/p>\n<p>Many common Hebrew expressions have been unconsciously accepted into English figures of speech, as in “mouth of the cave” and “face of the earth.” Some figures, such as “east of Eden,” have been used as titles for books and films.<\/p>","summary_ro":"HEBREW LANGUAGE Language of the Jewish people. The name Hebrew is not applied by the OT to its own language, although the NT does use the name that way. In the OT, “Hebrew” means the individual or people who used the language. The language itself is called “the language of Canaan” (Is 19:18, nlt mg) or “the language of Judah” (Neh 13:24). Preview • Origin and History • Family of Languages • Character • Hebrew Script and Grammar • Style • Legacy Origin and History In the Middle Ages a common v...","summary_en":"HEBREW LANGUAGE Language of the Jewish people. The name Hebrew is not applied by the OT to its own language, although the NT does use the name that way. In the OT, “Hebrew” means the individual or people who used the language. The language itself is called “the language of Canaan” (Is 19:18, nlt mg) or “the language of Judah” (Neh 13:24). Preview • Origin and History • Family of Languages • Character • Hebrew Script and Grammar • Style • Legacy Origin and History In the Middle Ages a common v...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":35685,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Snare","title_en":"Snare","content_ro":"<h3>SNARE<\/h3>\n<p>Literally, a trap used for entangling birds or others mammals; figuratively, anything that entangles or impedes another person. The word is often used in the Scriptures in the figurative sense to describe anything that ensnares people in sin (see Dt 7:25; Eccl 7:26).<\/p>","content_en":"<h3>SNARE<\/h3>\n<p>Literally, a trap used for entangling birds or others mammals; figuratively, anything that entangles or impedes another person. The word is often used in the Scriptures in the figurative sense to describe anything that ensnares people in sin (see Dt 7:25; Eccl 7:26).<\/p>","summary_ro":"SNARE Literally, a trap used for entangling birds or others mammals; figuratively, anything that entangles or impedes another person. The word is often used in the Scriptures in the figurative sense to describe anything that ensnares people in sin (see Dt 7:25; Eccl 7:26).","summary_en":"SNARE Literally, a trap used for entangling birds or others mammals; figuratively, anything that entangles or impedes another person. The word is often used in the Scriptures in the figurative sense to describe anything that ensnares people in sin (see Dt 7:25; Eccl 7:26).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50866,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:26","title_en":"Study Note: Eclesiastul 7:26","content_ro":"<p><strong>7:26<\/strong> <em>a seductive woman:<\/em> Cp. Prov 5; 6:20–7:27.<\/p>","content_en":"<p><strong>7:26<\/strong> <em>a seductive woman:<\/em> Cp. Prov 5; 6:20–7:27.<\/p>","summary_ro":"7:26 a seductive woman: Cp. Prov 5; 6:20–7:27.","summary_en":"7:26 a seductive woman: Cp. Prov 5; 6:20–7:27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78492,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:26","title_en":"Study Note: Eclesiastul 7:26","content_ro":"<p><strong>7:26<\/strong> <em>a seductive woman:<\/em> Cp. Prov 5; 6:20–7:27.<\/p>","content_en":"<p><strong>7:26<\/strong> <em>a seductive woman:<\/em> Cp. Prov 5; 6:20–7:27.<\/p>","summary_ro":"7:26 a seductive woman: Cp. Prov 5; 6:20–7:27.","summary_en":"7:26 a seductive woman: Cp. Prov 5; 6:20–7:27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106118,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:26","title_en":"Study Note: Eclesiastul 7:26","content_ro":"<p><strong>7:26<\/strong> <em>a seductive woman:<\/em> Cp. Prov 5; 6:20–7:27.<\/p>","content_en":"<p><strong>7:26<\/strong> <em>a seductive woman:<\/em> Cp. Prov 5; 6:20–7:27.<\/p>","summary_ro":"7:26 a seductive woman: Cp. Prov 5; 6:20–7:27.","summary_en":"7:26 a seductive woman: Cp. Prov 5; 6:20–7:27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133744,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:26","title_en":"Study Note: Eclesiastul 7:26","content_ro":"<p><strong>7:26<\/strong> <em>a seductive woman:<\/em> Cp. Prov 5; 6:20–7:27.<\/p>","content_en":"<p><strong>7:26<\/strong> <em>a seductive woman:<\/em> Cp. Prov 5; 6:20–7:27.<\/p>","summary_ro":"7:26 a seductive woman: Cp. Prov 5; 6:20–7:27.","summary_en":"7:26 a seductive woman: Cp. Prov 5; 6:20–7:27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":10025,"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}],"28":[{"id":50867,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:28","title_en":"Study Note: Eclesiastul 7:28","content_ro":"<p><strong>7:28<\/strong> The NLT adds the phrase <em>is virtuous<\/em> (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.<\/p>","content_en":"<p><strong>7:28<\/strong> The NLT adds the phrase <em>is virtuous<\/em> (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.<\/p>","summary_ro":"7:28 The NLT adds the phrase is virtuous (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.","summary_en":"7:28 The NLT adds the phrase is virtuous (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78493,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:28","title_en":"Study Note: Eclesiastul 7:28","content_ro":"<p><strong>7:28<\/strong> The NLT adds the phrase <em>is virtuous<\/em> (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.<\/p>","content_en":"<p><strong>7:28<\/strong> The NLT adds the phrase <em>is virtuous<\/em> (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.<\/p>","summary_ro":"7:28 The NLT adds the phrase is virtuous (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.","summary_en":"7:28 The NLT adds the phrase is virtuous (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106119,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:28","title_en":"Study Note: Eclesiastul 7:28","content_ro":"<p><strong>7:28<\/strong> The NLT adds the phrase <em>is virtuous<\/em> (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.<\/p>","content_en":"<p><strong>7:28<\/strong> The NLT adds the phrase <em>is virtuous<\/em> (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.<\/p>","summary_ro":"7:28 The NLT adds the phrase is virtuous (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.","summary_en":"7:28 The NLT adds the phrase is virtuous (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133745,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:28","title_en":"Study Note: Eclesiastul 7:28","content_ro":"<p><strong>7:28<\/strong> The NLT adds the phrase <em>is virtuous<\/em> (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.<\/p>","content_en":"<p><strong>7:28<\/strong> The NLT adds the phrase <em>is virtuous<\/em> (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.<\/p>","summary_ro":"7:28 The NLT adds the phrase is virtuous (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.","summary_en":"7:28 The NLT adds the phrase is virtuous (based on 7:29) to give the sense of the verse. Virtue is extremely rare: In his own experience, the Teacher found only a few men, and no women, with that quality.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":50868,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:29","title_en":"Study Note: Eclesiastul 7:29","content_ro":"<p><strong>7:29<\/strong> After much searching, the Teacher <em>did find<\/em> that humanity’s <em>downward path<\/em> from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).<\/p>","content_en":"<p><strong>7:29<\/strong> After much searching, the Teacher <em>did find<\/em> that humanity’s <em>downward path<\/em> from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).<\/p>","summary_ro":"7:29 After much searching, the Teacher did find that humanity’s downward path from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).","summary_en":"7:29 After much searching, the Teacher did find that humanity’s downward path from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78494,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:29","title_en":"Study Note: Eclesiastul 7:29","content_ro":"<p><strong>7:29<\/strong> After much searching, the Teacher <em>did find<\/em> that humanity’s <em>downward path<\/em> from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).<\/p>","content_en":"<p><strong>7:29<\/strong> After much searching, the Teacher <em>did find<\/em> that humanity’s <em>downward path<\/em> from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).<\/p>","summary_ro":"7:29 After much searching, the Teacher did find that humanity’s downward path from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).","summary_en":"7:29 After much searching, the Teacher did find that humanity’s downward path from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106120,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:29","title_en":"Study Note: Eclesiastul 7:29","content_ro":"<p><strong>7:29<\/strong> After much searching, the Teacher <em>did find<\/em> that humanity’s <em>downward path<\/em> from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).<\/p>","content_en":"<p><strong>7:29<\/strong> After much searching, the Teacher <em>did find<\/em> that humanity’s <em>downward path<\/em> from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).<\/p>","summary_ro":"7:29 After much searching, the Teacher did find that humanity’s downward path from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).","summary_en":"7:29 After much searching, the Teacher did find that humanity’s downward path from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133746,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Eclesiastul 7:29","title_en":"Study Note: Eclesiastul 7:29","content_ro":"<p><strong>7:29<\/strong> After much searching, the Teacher <em>did find<\/em> that humanity’s <em>downward path<\/em> from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).<\/p>","content_en":"<p><strong>7:29<\/strong> After much searching, the Teacher <em>did find<\/em> that humanity’s <em>downward path<\/em> from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).<\/p>","summary_ro":"7:29 After much searching, the Teacher did find that humanity’s downward path from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).","summary_en":"7:29 After much searching, the Teacher did find that humanity’s downward path from God’s created order (Gen 1:27-28; 2:23-25; 3:1-19) was repeated by Adam and Eve’s descendants (cp. Rom 3:10-18, 23).","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 7
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Eclesiastul 7
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