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 true, we may either translate: with the second youth, or: with the second, the youth - the  form of expression has in its something incorrect, for it has the appearance as if it treated of two youths. But similar are the expressions, Mat 8:21, ἓτερος κ.τ.λ., “another, and that, too, one of His disciples;” and Luk 23:32, ἤγοντο κ.τ.λ All the world ranks itself by the side (thus we may also express it) of the second youthful king, so that he comes to stand at the head of an endless multitude. The lxx, Jerome, and the Venet. render incorrectly the all (the multitude) as the subject of the relative clause, which Luther, after the Syr., corrects by reading לפניו for לפניהם: of the people that went for him there was no end. Rightly the Targ.: at whose head (= בּרישׁיהון) he had the direction, לפני, as with יצא ובא, 1Sa 18:16; 2Ch 1:10; Psa 68:8, etc. All the world congregates about him, follows his leadership; but his history thus splendidly begun, viewed backwards, is a history of hopes falsified. “And yet they who come after do not rejoice in him: for that also is vain, and a grasping after the wind.” For all that, and in spite of that (gam has here this meaning, as at Ecc 6:7; Jer 6:15; Psa 129:2; Ewald, §354a), posterity (הא, as at Ecc 1:11; cf. Isa 41:4) has no joy in this king, - the hopes which his contemporaries placed in the young king, who had seized the throne and conquered their hearts, afterwards proved to be delusions; and also this history, at first so beautiful, and afterwards so hateful, contributed finally to the confirmation of the truth, that all under the sun is vain. As to the historical reminiscence from the time of the Ptolemies, in conformity with which Hitzig (in his Comm.) thinks this figure is constructed; Grätz here, as always, rocks himself in Herodian dreams. In his Comm., Hitz. guesses first of Jeroboam, along with Rehoboam the שׁני ילד, who rebelled against King Solomon, who in his old age had become foolish. In an essay, “Zur Exeg. u. Kritik des B. Koheleth,” in Hilgenfeld's Zeitschr. XIV 566ff., Saul, on the contrary, appears to him to be the old and foolish king, and David the poor wise youth who rose to the throne, and took possession of the whole kingdom, but in his latter days experienced desertion and adversities; for those who came after (the younger men) had no delight in him, but rebelled against him. But in relation to Saul, who came from the plough to be king, David, who was called from being a shepherd, is not נולד רשׁ; and to Jewish history this Saul, whose nobler self is darkened by melancholy, but again brightens forth, and who to his death maintained the dignity of a king of Israel, never at any time appears as וכסיל ... מלך. Moreover,