Ecclésiaste 10:11-20

11 Si le serpent mord faute d'enchantement, il n'y a point d'avantage pour l'enchanteur.

12 Les paroles de la bouche du sage sont pleines de grâce; mais les lèvres de l'insensé causent sa perte.

13 Le commencement des paroles de sa bouche est folie, et la fin de son discours est une méchante folie.

14 L'insensé multiplie les paroles. L'homme ne sait point ce qui arrivera, et qui lui dira ce qui sera après lui?

15 Le travail de l'insensé le fatigue, parce qu'il ne sait pas aller à la ville.

16 Malheur à toi, pays dont le roi est un enfant, et dont les princes mangent dès le matin!

17 Heureux toi, pays dont le roi est de race illustre, et dont les princes mangent au temps convenable, pour soutenir leurs forces, et non pour se livrer à la boisson!

18 Quand les mains sont paresseuses, la charpente s'affaisse; et quand les mains sont lâches, la maison a des gouttières.

19 On fait des repas pour se divertir, le vin rend la vie joyeuse, et l'argent répond à tout.

20 Ne maudis pas le roi, même dans ta pensée, et ne maudis pas le riche dans la chambre où tu couches; car l'oiseau du ciel emporterait ta voix, l'animal ailé publierait tes paroles.

Ecclésiaste 10:11-20 Meaning and Commentary

INTRODUCTION TO ECCLESIASTES 10

This chapter treats of the difference between wisdom and folly; and of the preferableness of the one, to the other, especially in civil government: folly is compared to a dead or deadly fly; a little of which as much hurts a wise man's reputation, as that does the most precious ointment, Ec 10:1. A wise man and a fool differ in the situation of their heart; which is in the one on the right hand, in the other on the left, Ec 10:2; the folly of the latter lies not only in his heart, but betrays itself throughout the whole of his conversation, Ec 10:3. And it is one part of wisdom in a subject to bear patiently the anger of his prince, and not in a passion and at once leave his service, Ec 10:4. And, among the follies of princes, this is a great one; to bestow their honours and favours on improper persons, to the neglect of such as are deserving, Ec 10:5-7. And several proverbial expressions are used, as cautions to a wise man against plotting mischief to others; breaking in upon the constitution and laws of a commonwealth; weakening the strength of the state by an methods, and making discord in it, and carrying thin by mere strength and force; when, if wisdom used, it would direct to proper ways and means, by which things would be managed to the best advantage, Ec 10:8-10. Then the babbling of fools against a government is exposed, which is like the secret bite of a serpent, Ec 10:11; and the difference between the words of wise men, which express grace and kindness, and are amiable and acceptable to men; and those of fools, which destroy themselves, begin in folly, and end in mischief; are noisy, and without meaning; do not direct to things most plain and easy, but wearisome and fatiguing to themselves and others, Ec 10:12-15. Next the unhappiness of a land is observed, when the governors of it are childish, intemperate, slothful, and prodigal; the happiness of a country when it is the reverse, Ec 10:16-19; and the chapter is concluded with advice not to curse a king, or any great personage; no, not in the most private and secret manner; since, by one means or another, it will be discovered Ec 10:20.