Ecc 7:10 | KD | STEP | “Say not: How comes it that the former times were better than these now? for thou dost not, from wisdom, ask after this.” Cf. these lines from Horace ( Poet . 173, 4): “Difficilis, querulus, laudator temporis acti Se puero, censor castigatorque minorum.” Such an one finds the earlier days - not only the old days described in history ( ), but also those he lived in before the present time (cf. e.g. , ) - thus by contrast to much better than the present tones, that in astonishment he asks: “What is it = how comes it that?” etc. The author designates this question as one not proceeding from wisdom: מח, like the Mishnic חכמה מתּוך, and על שׁאל, as at ; 'al-zeh refers to that question, after the ground of the contrast, which is at the same time an exclamation of wonder. The כי, assigning a reason for the dissuasion, does not mean that the cause of the difference between the present and the good old times is easily seen; but it denotes that the supposition of this difference is foolish, because in truth every age has its bright and its dark sides; and this division of light and shadow between the past and the present betrays a want of understanding of the signs of the times and of the ways of God. This proverb does not furnish any point of support for the determination of the date of the authorship of the Book of Koheleth. But if it was composed in the last century of the Persian domination, this dissatisfaction with the present times is explained, over against which Koheleth leads us to consider that it is self-deception and one-sidedness to regard the present as all dark and the past as all bright and rosy.

‏ Ecclesiastes 7:10

Ecc 7:10 “Say not: How comes it that the former times were better than these now? for thou dost not, from wisdom, ask after this.” Cf. these lines from Horace (Poet. 173, 4):“Difficilis, querulus, laudator temporis acti Se puero, censor castigatorque minorum.”

Such an one finds the earlier days - not only the old days described in history (Deu 4:32), but also those he lived in before the present time (cf. e.g., 2Ch 9:29) - thus by contrast to much better than the present tones, that in astonishment he asks: “What is it = how comes it that?” etc. The author designates this question as one not proceeding from wisdom: מח, like the Mishnic חכמה מתּוך, and על שׁאל, as at Neh 1:2; 'al-zeh refers to that question, after the ground of the contrast, which is at the same time an exclamation of wonder. The כי, assigning a reason for the dissuasion, does not mean that the cause of the difference between the present and the good old times is easily seen; but it denotes that the supposition of this difference is foolish, because in truth every age has its bright and its dark sides; and this division of light and shadow between the past and the present betrays a want of understanding of the signs of the times and of the ways of God. This proverb does not furnish any point of support for the determination of the date of the authorship of the Book of Koheleth. But if it was composed in the last century of the Persian domination, this dissatisfaction with the present times is explained, over against which Koheleth leads us to consider that it is self-deception and one-sidedness to regard the present as all dark and the past as all bright and rosy.