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Selected Verse: Ecclesiates 10:16 - King James

Verse	Translation	Text
Ec 10:16	King James	Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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; Act 2:15).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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; Act 2:15).

Notes on the Bible, by Albert Barnes, [1834]
Foolish rulers, by their weakness, self-indulgence and sloth, bring decay upon the state: nobleness and temperance insure prosperity: yet the subject must not rebel in word or thought against his king. Ecc 10:16 A child - Rather, young. The word is applied to Rehoboam Ch2 13:7 at the time of his accession to the throne, when he was 41 years old. Eat in the morning - A sign of intemperance (compare Isa 5:11). Ecc 10:17 Son of nobles - i. e., of a noble disposition. Ecc 10:18 The "building" or "house" represents the state. Compare Isa 3:6; Amo 9:10. Droppeth through - i. e., Lets the rain through the roof. Ecc 10:19 literally, For merriment they make a feast (bread), and wine gladdens the living, and money supplies all things. Ecc 10:20 Curse - Compare Ecc 7:21-22.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"Woe to thee, O land, whose king is a child, and whose princes sit at table in the early morning! Happy art thou, O land, whose king is a noble, and whose princes sit at table at the right time, in manly strength, and not in drunkenness!" Regarding אי. Instead of שׁם ן, the older language would rather use the phrase מלכּו נער אשׁר; and instead of na'ar, we might correctly use, after Pro 30:22, 'ěvěd; but not as Grtz thinks, who from this verse deduces the reference of the book of Herod (the "slave of the Hasmonean house," as the Talm. names him), in the same meaning. For na'ar, it is true, sometimes means - e.g., as Ziba's by-name (Sa2 19:18 [17]) - a servant, but never a slave as such, so that here, in the latter sense, it might be the contrast of בּן־חורים; it is to be understood after Isa 3:12; and Solomon, Bishop of Constance, understood this woe rightly, for he found it fulfilled at the time of the last German Karolingian Ludwig III. (Note: Cf. Bchmann's Feglgelte Worte, p. 178, 5th ed. (1868).) Na'ar is a very extensively applicable word in regard to the age of a person. King Solomon and the prophets Jeremiah and Zechariah show that na'ar may be used with reference to one in a high office; but here it is one of few years of age who is meant, who is incapable of ruling, and shows himself as childish in this, that he lets himself be led by bad guides in accordance with their pleasure. In 16b, the author perhaps thinks of the heads of the aristocracy who have the phantom-king in their power: intending to fatten themselves, they begin their feasting with the break of day. If we translate yochēēlu by "they eat," 16b sounds as if to breakfast were a sin, - with us such an abbreviation of the thought so open to misconception would be a fault in style, but not so with a Hebrew. (Note: Vid., Gesch. d. jd. Poesie, p. 188.f.) אכל (for לחם אכל, Psa 14:4) is here eating for eating's sake, eating as its own object, eating which, in the morning, comes in the place of fresh activity in one's calling, consecrated by prayer. Instead of אשׁ, Ecc 10:17, there ought properly to have been אשׁריך; but (1) אשׁרי has this peculiarity, to be explained from its interjectional usage, that with the suff. added it remains in the form of the st. constr., for we say e.g., אשׁריך for אשׁריך; (2) the sing. form אשׁר, inflected אשׁרי, so substitutes itself that אשׁריך, or, more correctly, אשׁרך, and אשׁרהוּ, Pro 29:19, the latter for אשׁריו, are used (vid., under Sol 2:14). Regarding běn-hhorim, the root-word signifies to be white (vid., under Gen 40:16). A noble is called hhor, Isa 34:12; and one noble by birth, more closely, or also merely descriptively (Gesen. Lehrgeb. p. 649), běn-hhorim, from his purer complexion, by which persons of rank were distinguished from the common people (Lam 4:7). In the passage before us, běn-hhorim is an ethical conception, as e.g., also generosus becomes such, for it connects with the idea of noble by birth that of noble in disposition, and the latter predominates (cf. Sol 7:2, nadiv): it is well with a land whose king is of noble mind, is a man of noble character, or, if we give to běn-hhorim the Mishnic meaning, is truly a free man (cf. Joh 8:36). Of princes after the pattern of such a king, the contrary of what is said 16b is true: they do not eat early in the morning, but ba'et, "at the right time;" everywhere else this is expressed by be'itto (Ecc 3:11); here the expression - corresponding to the Greek ἐν καιρῷ, the Lat. in tempore - is perhaps occasioned by the contrast baboqěr, "in the morning." Eating at the right time is more closely characterized by bighvurah velo vashshethi. Jerome, whom Luther follows, translates: ad reficiendum et non ad luxuriam. Hitz., Ginsb., and Zckl., "for strengthening" (obtaining strength), not: "for feasting;" but that beth might introduce the object aimed at (after Hitz., proceeding from the beth of exchange), we have already considered under Ecc 2:4. The author, wishing to say this, ought to have written lshty wl' lgbwrh. Better, Hahn: "in strength, but not in drunkenness," - as heroes, but not as drunkards (Isa 5:22). Ewald's "in virtue, and not in debauchery," is also thus meant. But what is that: to eat in virtue, i.e., the dignity of a man? The author much rather represents them as eating in manly strength, i.e., as this requires it (cf. the plur. Psa 71:16 and Psa 90:10), only not bashti ("in drunkenness - excess"), so that eating and drinking become objects in themselves. Kleinert, well: as men, and not as gluttons. The Masora makes, under bashti,' the note לית, i.e., שׁתי has here a meaning which it has not elsewhere, it signifies drunkenness; elsewhere it means the weft of a web. The Targ. gives the word the meaning of weakness (חלּשׁוּת), after the Midrash, which explains it by בּתשׁישׁוּ (in weakness); Menahem b. Saruk takes along with it in this sense נשׁתה, Jer 51:30. The Talm. Shabbath 10a, however, explains it rightly by בּשׁתיּה שׁל־יין.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

"Woe to thee, O land, whose king is a child, and whose princes sit at table in the early morning! Happy art thou, O land, whose king is a noble, and whose princes sit at table at the right time, in manly strength, and not in drunkenness!" Regarding אי. Instead of שׁם ן, the older language would rather use the phrase מלכּו נער אשׁר; and instead of na'ar, we might correctly use, after Pro 30:22, 'ěvěd; but not as Grtz thinks, who from this verse deduces the reference of the book of Herod (the "slave of the Hasmonean house," as the Talm. names him), in the same meaning. For na'ar, it is true, sometimes means - e.g., as Ziba's by-name (Sa2 19:18 [17]) - a servant, but never a slave as such, so that here, in the latter sense, it might be the contrast of בּן־חורים; it is to be understood after Isa 3:12; and Solomon, Bishop of Constance, understood this woe rightly, for he found it fulfilled at the time of the last German Karolingian Ludwig III.

(Note: Cf. Bchmann's Feglgelte Worte, p. 178, 5th ed. (1868).)

Na'ar is a very extensively applicable word in regard to the age of a person. King Solomon and the prophets Jeremiah and Zechariah show that na'ar may be used with reference to one in a high office; but here it is one of few years of age who is meant, who is incapable of ruling, and shows himself as childish in this, that he lets himself be led by bad guides in accordance with their pleasure. In 16b, the author perhaps thinks of the heads of the aristocracy who have the phantom-king in their power: intending to fatten themselves, they begin their feasting with the break of day. If we translate yochēēlu by "they eat," 16b sounds as if to breakfast were a sin, - with us such an abbreviation of the thought so open to misconception would be a fault in style, but not so with a Hebrew.

(Note: Vid., Gesch. d. jd. Poesie, p. 188.f.)

אכל (for לחם אכל, Psa 14:4) is here eating for eating's sake, eating as its own object, eating which, in the morning, comes in the place of fresh activity in one's calling, consecrated by prayer. Instead of אשׁ, Ecc 10:17, there ought properly to have been אשׁריך; but (1) אשׁרי has this peculiarity, to be explained from its interjectional usage, that with the suff. added it remains in the form of the st. constr., for we say e.g., אשׁריך for אשׁריך; (2) the sing. form אשׁר, inflected אשׁרי, so substitutes itself that אשׁריך, or, more correctly, אשׁרך, and אשׁרהוּ, Pro 29:19, the latter for אשׁריו, are used (vid., under Sol 2:14).

Regarding běn-hhorim, the root-word signifies to be white (vid., under Gen 40:16). A noble is called hhor, Isa 34:12; and one noble by birth, more closely, or also merely descriptively (Gesen. Lehrgeb. p. 649), běn-hhorim, from his purer complexion, by which persons of rank were distinguished from the common people (Lam 4:7). In the passage before us, běn-hhorim is an ethical conception, as e.g., also generosus becomes such, for it connects with the idea of noble by birth that of noble in disposition, and the latter predominates (cf. Sol 7:2, nadiv): it is well with a land whose king is of noble mind, is a man of noble character, or, if we give to běn-hhorim the Mishnic meaning, is truly a free man (cf. Joh 8:36). Of princes after the pattern of such a king, the contrary of what is said 16b is true: they do not eat early in the morning, but ba'et, "at the right time;" everywhere else this is expressed by be'itto (Ecc 3:11); here the expression - corresponding to the Greek ἐν καιρῷ, the Lat. in tempore - is perhaps occasioned by the contrast baboqěr, "in the morning." Eating at the right time is more closely characterized by bighvurah velo vashshethi. Jerome, whom Luther follows, translates: ad reficiendum et non ad luxuriam. Hitz., Ginsb., and Zckl., "for strengthening" (obtaining strength), not: "for feasting;" but that beth might introduce the object aimed at (after Hitz., proceeding from the beth of exchange), we have already considered under Ecc 2:4. The author, wishing to say this, ought to have written lshty wl' lgbwrh. Better, Hahn: "in strength, but not in drunkenness," - as heroes, but not as drunkards (Isa 5:22). Ewald's "in virtue, and not in debauchery," is also thus meant. But what is that: to eat in virtue, i.e., the dignity of a man? The author much rather represents them as eating in manly strength, i.e., as this requires it (cf. the plur. Psa 71:16 and Psa 90:10), only not bashti ("in drunkenness - excess"), so that eating and drinking become objects in themselves. Kleinert, well: as men, and not as gluttons. The Masora makes, under bashti,' the note לית, i.e., שׁתי has here a meaning which it has not elsewhere, it signifies drunkenness; elsewhere it means the weft of a web. The Targ. gives the word the meaning of weakness (חלּשׁוּת), after the Midrash, which explains it by בּתשׁישׁוּ (in weakness); Menahem b. Saruk takes along with it in this sense נשׁתה, Jer 51:30. The Talm. Shabbath 10a, however, explains it rightly by בּשׁתיּה שׁל־יין.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A child - Either in age, or childish qualities. Eat - Give up themselves to eating and drinking. Morning - The fittest time for God's service, for the dispatch of weighty affairs, and for sitting in judgment.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Wo to thee, O land, when thy king is a child - Minorities are, in general, very prejudicial to a state. Regents either disagree, and foment civil wars; or oppress the people. Various discordant interests are raised up in a state during a minority; and the young king, having been under the tutelage of interested men, acts partially and injuriously to the interests of the people when he comes to the throne; and this produces popular discontent, and a troubled reign. Thy princes eat in the morning! - They do nothing in order; turn night into day, and day into night; sleep when they should wake, and wake when they should sleep; attending more to chamberings and banquetings, than to the concerns of the state.

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¹⁵ For these are not drunken, as ye suppose, seeing it is but the third hour of the day.

¹¹ Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!

¹² O house of David, thus saith the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings.

²¹ Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
²² For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.

²⁰ Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.

¹⁹ A feast is made for laughter, and wine maketh merry: but money answereth all things.

¹⁰ All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

⁶ When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:

¹⁸ By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.

¹⁷ Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!

¹¹ Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!

⁷ And there are gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them.

¹⁶ Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!

³⁰ The mighty men of Babylon have forborn to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken.

¹⁰ The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.

¹⁶ I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only.

²² Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:

⁴ I made me great works; I builded me houses; I planted me vineyards:

¹¹ He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

³⁶ If the Son therefore shall make you free, ye shall be free indeed.

² Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies.

⁷ Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire:

¹² They shall call the nobles thereof to the kingdom, but none shall be there, and all her princes shall be nothing.

¹⁶ When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head:

¹⁴ O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.

¹⁹ A servant will not be corrected by words: for though he understand he will not answer.

¹⁷ Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!

⁴ Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.

¹² As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.

¹⁸ And there went over a ferry boat to carry over the king's household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan;

²² For a servant when he reigneth; and a fool when he is filled with meat;