Worthy.Bible » YLT » Ecclesiastes » Chapter 10 » Verse 1-20

Ecclesiastes 10:1-20 Young's Literal Translation (YLT)

1 Dead flies cause a perfumer's perfume To send forth a stink; The precious by reason of wisdom -- By reason of honour -- a little folly!

2 The heart of the wise `is' at his right hand, And the heart of a fool at his left.

3 And also, when he that is a fool Is walking in the way, his heart is lacking, And he hath said to every one, `He `is' a fool.'

4 If the spirit of the ruler go up against thee, Thy place leave not, For yielding quieteth great sinners.

5 There is an evil I have seen under the sun, As an error that goeth out from the ruler,

6 He hath set the fool in many high places, And the rich in a low place do sit.

7 I have seen servants on horses, And princes walking as servants on the earth.

8 Whoso is digging a pit falleth into it, And whoso is breaking a hedge, a serpent biteth him.

9 Whoso is removing stones is grieved by them, Whoso is cleaving trees endangered by them.

10 If the iron hath been blunt, And he the face hath not sharpened, Then doth he increase strength, And wisdom `is' advantageous to make right.

11 If the serpent biteth without enchantment, Then there is no advantage to a master of the tongue.

12 Words of the mouth of the wise `are' gracious, And the lips of a fool swallow him up.

13 The beginning of the words of his mouth `is' folly, And the latter end of his mouth `Is' mischievous madness.

14 And the fool multiplieth words: `Man knoweth not that which is, And that which is after him, who doth declare to him?'

15 The labour of the foolish wearieth him, In that he hath not known to go unto the city.

16 Wo to thee, O land, when thy king `is' a youth, And thy princes do eat in the morning.

17 Happy art thou, O land, When thy king `is' a son of freemen, And thy princes do eat in due season, For might, and not for drunkenness.

18 By slothfulness is the wall brought low, And by idleness of the hands doth the house drop.

19 For mirth they are making a feast, And wine maketh life joyful, And the silver answereth with all.

20 Even in thy mind a king revile not, And in the inner parts of thy bed-chamber Revile not the rich: For a fowl of the heavens causeth the voice to go, And a possessor of wings declareth the word.

Commentary on Ecclesiastes 10 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 10

Ec 10:1-20.

1. Following up Ec 9:18.

him that is in reputation—for example, David (2Sa 12:14); Solomon (1Ki 11:1-43); Jehoshaphat (2Ch 18:1-34; 19:2); Josiah (2Ch 35:22). The more delicate the perfume, the more easily spoiled is the ointment. Common oil is not so liable to injury. So the higher a man's religious character is, the more hurt is caused by a sinful folly in him. Bad savor is endurable in oil, but not in what professes to be, and is compounded by the perfumer ("apothecary") for, fragrance. "Flies" answer to "a little folly" (sin), appropriately, being small (1Co 5:6); also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation" (Ec 7:1; Ge 34:30). The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor.

2. (Ec 2:14).

right—The right hand is more expert than the left. The godly wise is more on his guard than the foolish sinner, though at times he slip. Better a diamond with a flaw, than a pebble without one.

3. by the way—in his ordinary course; in his simplest acts (Pr 6:12-14). That he "saith," virtually, "that he" himself, &c. [Septuagint]. But Vulgate, "He thinks that every one (else whom he meets) is a fool."

4. spirit—anger.

yielding pacifieth—(Pr 15:1). This explains "leave not thy place"; do not in a resisting spirit withdraw from thy post of duty (Ec 8:3).

5. as—rather, "by reason of an error" [Maurer and Holden].

6. rich—not in mere wealth, but in wisdom, as the antithesis to "folly" (for "foolish men") shows. So Hebrew, rich, equivalent to "liberal," in a good sense (Isa 32:5). Mordecai and Haman (Es 3:1, 2; 6:6-11).

7. servants upon horses—the worthless exalted to dignity (Jer 17:25); and vice versa (2Sa 15:30).

8. The fatal results to kings of such an unwise policy; the wrong done to others recoils on themselves (Ec 8:9); they fall into the pit which they dug for others (Es 7:10; Ps 7:15; Pr 26:27). Breaking through the wise fences of their throne, they suffer unexpectedly themselves; as when one is stung by a serpent lurking in the stones of his neighbor's garden wall (Ps 80:12), which he maliciously pulls down (Am 5:19).

9. removeth stones—namely, of an ancient building [Weiss]. His neighbor's landmarks [Holden]. Cuts out from the quarry [Maurer].

endangered—by the splinters, or by the head of the hatchet, flying back on himself. Pithy aphorisms are common in the East. The sense is: Violations of true wisdom recoil on the perpetrators.

10. iron … blunt—in "cleaving wood" (Ec 10:9), answering to the "fool set in dignity" (Ec 10:6), who wants sharpness. More force has then to be used in both cases; but "force" without judgment "endangers" one's self. Translate, "If one hath blunted his iron" [Maurer]. The preference of rash to judicious counsellors, which entailed the pushing of matters by force, proved to be the "hurt" of Rehoboam (1Ki 12:1-33).

wisdom is profitable to direct—to a prosperous issue. Instead of forcing matters by main "strength" to one's own hurt (Ec 9:16, 18).

11. A "serpent will bite" if "enchantment" is not used; "and a babbling calumniator is no better." Therefore, as one may escape a serpent by charms (Ps 58:4, 5), so one may escape the sting of a calumniator by discretion (Ec 10:12), [Holden]. Thus, "without enchantment" answers to "not whet the edge" (Ec 10:10), both expressing, figuratively, want of judgment. Maurer translates, "There is no gain to the enchanter" (Margin, "master of the tongue") from his enchantments, because the serpent bites before he can use them; hence the need of continual caution. Ec 10:8-10, caution in acting; Ec 10:11 and following verses, caution in speaking.

12. gracious—Thereby he takes precaution against sudden injury (Ec 10:11).

swallow up himself—(Pr 10:8, 14, 21, 32; 12:13; 15:2; 22:11).

13. Illustrating the folly and injuriousness of the fool's words; last clause of Ec 10:12.

14. full of words—(Ec 5:2).

a man cannot tell what shall be—(Ec 3:22; 6:12; 8:7; 11:2; Pr 27:1). If man, universally (including the wise man), cannot foresee the future, much less can the fool; his "many words" are therefore futile.

15. labour … wearieth—(Isa 55:2; Hab 2:13).

knoweth not how to go to the city—proverb for ignorance of the most ordinary matters (Ec 10:3); spiritually, the heavenly city (Ps 107:7; Mt 7:13, 14). Maurer connects Ec 10:15 with the following verses. The labor (vexation) caused by the foolish (injurious princes, Ec 10:4-7) harasses him who "knows not how to go to the city," to ingratiate himself with them there. English Version is simpler.

16. a child—given to pleasures; behaves with childish levity. Not in years; for a nation may be happy under a young prince, as Josiah.

eat in the morning—the usual time for dispensing justice in the East (Jer 21:12); here, given to feasting (Isa 5:11; Ac 2:15).

17. son of nobles—not merely in blood, but in virtue, the true nobility (So 7:1; Isa 32:5, 8).

in due season—(Ec 3:1), not until duty has first been attended to.

for strength—to refresh the body, not for revelry (included in "drunkenness").

18. building—literally, "the joining of the rafters," namely, the kingdom (Ec 10:16; Isa 3:6; Am 9:11).

hands—(Ec 4:5; Pr 6:10).

droppeth—By neglecting to repair the roof in time, the rain gets through.

19. Referring to Ec 10:18. Instead of repairing the breaches in the commonwealth (equivalent to "building"), the princes "make a feast for laughter (Ec 10:16), and wine maketh their life glad (Ps 104:15), and (but) money supplieth (answereth their wishes by supplying) all things," that is, they take bribes to support their extravagance; and hence arise the wrongs that are perpetrated (Ec 10:5, 6; 3:16; Isa 1:23; 5:23). Maurer takes "all things" of the wrongs to which princes are instigated by "money"; for example, the heavy taxes, which were the occasion of Rehoboam losing ten tribes (1Ki 12:4, &c.).

20. thought—literally, "consciousness."

rich—the great. The language, as applied to earthly princes knowing the "thought," is figurative. But it literally holds good of the King of kings (Ps 139:1-24), whose consciousness of every evil thought we should ever realize.

bed-chamber—the most secret place (2Ki 6:12).

bird of the air, &c.—proverbial (compare Hab 2:11; Lu 19:40); in a way as marvellous and rapid, as if birds or some winged messenger carried to the king information of the curse so uttered. In the East superhuman sagacity was attributed to birds (see on Job 28:21; hence the proverb).