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 this: that man may investigate nothing that lies behind his present time, - thus, that belongs to the future; in other words: that man may never know what is before him. But aharav is never (not at Ecc 6:12) = in the future, lying out from the present of a man; but always = after his present life. Accordingly, Ewald explains, and Heiligst. with him: that he may find nothing which, dying, he could take with him. But this rendering (cf. Ecc 5:14) is here unsuitable. Better, Hitzig: because God wills it that man shall be rid of all things after his death, He puts evil into the period of his life, and lets it alternate with good, instead of visiting him therewith after his death. This explanation proceeds from a right interpretation of the words: idcirco ut (cf. Ecc 3:18) ''non inveniat homo post se quidquam, scil. quod non expertus sit'', but gives a meaning to the expression which the author would reject as unworthy of his conception of God. What is meant is much more this, that God causes man to experience good and evil that he may pass through the whole school of life, and when he departs hence that nothing may be outstanding (in arrears) which he has not experienced.

Verses 15-16
The first of these counsels warns against extremes, on the side of good as well as on that of evil: “All have I seen in the days of my vanity: there are righteous men who perish by their righteousness, and there are wicked men who continue long by their wickedness. Be not righteous over-much, and show not thyself wise beyond measure: why wilt thou ruin thyself? Be not wicked overmuch, and be no fool: why wilt thou die before thy time is? It is good that thou holdest thyself to the one, and also from the other withdrawest not thine hand: for he that feareth God accomplisheth it all.” One of the most original English interpreters of the Book of Koheleth, T. Tyler (1874), finds in the thoughts of the book - composed, according to his view, about 200 b.c. - and in their expression, references to the post-Aristotelian philosophy, particularly to the Stoic, variously interwoven with orientalism. But here, in Ecc 7:15-18, we perceive, not so much the principle of the Stoical ethics - τῇ φύσει ὁμολογουμένως ζῆν - as that of the Aristotelian,