Екклезіяст 10:14

"And the fool maketh many words: while a man yet doth not know that which shall be; and what shall be when he is no more, who can show him that?" The vav at the beginning of this verse corresponds to the Lat. accedit quod. That he who in Ecc 10:12 was named kesil is now named hassachal, arises from this, that meanwhile sichluth has been predicated of him. The relation of Ecc 10:14 to Ecc 10:14, Geier has rightly defined: Probatur absurditas multiloquii a communi ignorantia ac imbecillitate humana, quae tamen praecipue dominatur apud ignaros stultos. We miss before lo-yeda' an "although" (gam, Neh 6:1, or ki gam, Ecc 8:12); the clause is, after the manner of a clause denoting state or condition, subordinated to the principal clause, as at Psa 5:10 : "an open grave is their throat יח לשׁ, although they smooth their tongue, i.e., speak flatteringly." The lxx, Syr., Symm., and Jerome seek to rectify the tautology id quod futurum est et quod futurum est (cf. on the other hand, Ecc 8:7), for they read יה ... מה שהיה. But the second quod futurum certainly preserves by מאץ its distinguishing nearer definition. Hitzig explains: "What is done, and what after this (that is done) is done." Scarcely correctly: aharav of the parallel passage, Ecc 6:12, cf. Ecc 7:14; Ecc 9:3, requires for the suffix a personal reference, so that thus meaharav, as at Deu 29:21, means "from his death and onwards." Thus, first, the knowledge of the future is denied to man; then the knowledge of what will be done after his death; and generally, of what will then be done. The fool, without any consciousness of human ignorance, acts as if he knew all, and utters about all and everything a multitude of words; for he uselessly fatigues himself with his ignorance, which remains far behind the knowledge that is…

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.

10:14 they chatter on and on: Fools are always talking about nothing (see 5:3; 6:11; Prov 10:19; 17:28). • no one can predict the future: The wise will not waste time in foolish talking nor suffer its consequences (see Jas 4:13-16).