Ecclesiastes 10:20

"Curse not the king even in thy thought; and in thy bed-chamber curse not the rich; for the birds of the air carry away the sound, and the winged creature telleth the matter." In the Books of Daniel and Chronicles, מדּע, in the sense of γνῶσις, is a synon. of השׂכּל and חכמה; here it is rightly translated by the lxx by συνείδησις; it does not correspond with the moral-religious idea of conscience, but yet it touches it, for it designates the quiet, inner consciousness (Psychol. p. 134) which judges according to moral criteria: even (gam, as e.g., Deu 23:3) in the inner region of his thoughts (Note: Hengst., not finding the transition from scientia to conscientia natural, gives, after Hartmann, the meaning of "study-chamber" to the word מדּע; but neither the Heb. nor the Aram. has this meaning, although Psa 68:13 Targ. touches it.) one must not curse the king (cf. Ecc 7:4.) nor the rich (which here, as at 6b, without distinction of the aristocracy of wealth and of birth, signifies those who are placed in a high princely position, and have wealth, the nervus rerum, at their disposal) in his bed-chamber, the innermost room of the house, where one thinks himself free from treachery, and thus may utter whatever he thinks without concealment (Kg2 6:12): for the birds of the air may carry forth or bring out (Lat. deferrent, whence delator) that which is rumoured, and the possessor of a pair of wings (cf. Pro 1:17), after the Chethı̂b (whose ה of the art. is unnecessarily erased by the Kerı̂, (Note: הכּן with unpointed He, because it is not read in the Kerı̂; similarly החנית (Sa1 26:22). Cf. Mas. fin. f. 22, and Ochla veochla, No. 166.) as at Ecc 3:6, Ecc 3:10): the possessor of wings (double-winged), shall further tell the matter. As to its meaning, it is the same as the pro…

This chapter seems to be like Solomon's proverbs, a collection of wise sayings and observations, rather than a part of his sermon; but the preacher studied to be sententious, and "set in order many proverbs," to be brought in in his preaching. Yet the general scope of all the observations in this chapter is to recommend wisdom to us, and its precepts and rules, as of great use for the right ordering of our conversation and to caution us against folly. I. He recommends wisdom to private persons, who are in an inferior station. 1. It is our wisdom to preserve our reputation, in managing our affairs dexterously (Ecc 10:1-3). 2. To be submissive to our superiors if at any time we have offended them (Ecc 10:4). 3. To live quiet and peaceable lives, and not to meddle with those that are factious and seditious, and are endeavouring to disturb the government and the public repose, the folly and danger of which disloyal and turbulent practices he shows (Ecc 10:8-11). 4. To govern our tongues well (Ecc 10:12-15). 5. To be diligent in our business and provide well for our families (Ecc 10:18, Ecc 10:19). 6. Not to speak ill of our rulers, no, not in secret (Ecc 10:20). II. He recommends wisdom to rulers; let them not think that, because their subjects must be quiet under them, therefore they may do what they please; no, but, 1. Let them be careful whom they prefer to places of trust and power (Ecc 10:5-7). 2. Let them manage themselves discreetly, be generous and not childish, temperate and not luxurious (Ecc 10:16, Ecc 10:17). Happy the nation when princes and people make conscience of their duty according to these rules.

10:20 It is often a mystery how someone knows what we have said. The best way to control our reputation is to control our thoughts.