"For God giveth to a man that is good in His sight (the Angels are God's eyes) wisdom, and knowledge, and joy" (Ecc. 2:26). “Sight”- refers to the Angels assessing us and giving us wisdom etc. in accordance with what they see of us?
Ecc. 5:1-7 is about how one should go "to the house of God" (the temple) to offer sacrifice and pray to God: "Be more ready to hear than to give the sacrifice of fools. . . let not thine heart be hasty to utter any word before God. . . when thou vowest a vow unto God, defer not to pay it (by bringing the vow to the temple). . . suffer not thy mouth (your prayers and vows) to cause thy flesh to sin; neither say thou before the Angel that it ws an error"- as if there was an Angel in the temple, albeit manifest through a priest? Cp. v. 2 "let not thine heart be hasty to utter any word before God". The priest was "the messenger (Angel) of the Lord of Hosts" (Angels)- i. e. of the Angel in the temple? (Mal. 2:7). See on Ps. 78:60
Solomon was evidently fascinated by Samson. His writings contain many allusions to him. Thus he speaks of how he found " more bitter than death the woman, whose heart is snares, and her hands as bands (" fetters" , RSV): whoso pleaseth God shall escape her; but the sinner shall be taken by her" (Ecc. 7:26). His constant warnings about the danger of the Gentile (AV " strange" ) woman are all commands to learn from the example of Samson. All these passages allude to Samson (e.g. Prov. 5:20; 6:26-28; 7:21-27). Often the Proverbs allude to characters in Israel's history. The references to a wise son rejoicing his father and mother (Prov. 23:25) and saddening them by his folly shout for application to Samson. The warnings about not looking at a strange woman recall how Samson saw the Philistine girl in Timnath and the prostitute in Gaza (Jud. 14:1; 16:1).
"All men" in Ecc. 9:11 in the context seems to mean "all men" literally- it does in Ecc. 3:20 and other 'mortality of man' passages. It is impossible that time and chance in the sense of events in our lives should happen by random to believers, without any control of God. Do "all things work together for good" to us, or only some things? "Time and chance" is probably a Hebraism for death- whether wise (spiritually) or strong or swift, the same thing, "time and chance", happens to all; i. e. death. Ecc. 9:12 backs this up: "For man also knoweth not his time (i. e. of death). . as the birds that are caught in the snare (i. e. killed); so are the sons of men snared in an evil time, when it falleth suddenly upon them". The context back in v. 4,5 is clearly talking about the universality of death. "Chance" does not mean 'random' or uncontrolled events. The Hebrew root by contrast implies something specifically ordained- often by God.
There is evidently a hierarchy amongst the Angels as there will be among us in the age to come. It is interesting to see how the Angels relate to each other, and how their actions complement each other in order to bring about the trials of our lives. Once we grasp this idea, we can try to analyse the Angelic action in our lives and imagine all the different parts played by various Angels to bring it about. This system is maybe hinted at in Ecc. 5:8, where the hierarchy of corrupt human rulers and judges is contrasted with the righteous hierarchy of Heaven: "If thou seest the oppression of the poor, and violent perverting of judgement and justice in a province, marvel not at the matter: for He that is higher that the high ones (A. V. "highest" is plural) regardeth; and there be higher than they" (the high ones). Thus:
The "high ones" referring to Angels, it may be that the phrase "Most High" also refers sometimes to God manifested through an Angel who is higher than all the others, perhaps foreshadowing Christ, who was also made higher than the Angels.
12:7 See on Dan. 5:23