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 far as this signifies, “supposing that they are many.” Plainly the author intends to give prominence to “on the way;” and why, but because the fool, the inclination of whose heart, according to 2b, always goes to the left, is now placed in view as he presents himself in his public manner of life. Instead of לב־הוּא חסר we have here the verbal clause חסר לבּו, which is not, after Ecc 6:2, to be translated: corde suo caret (Herzf., Ginsb.), contrary to the suff. and also the order of the words, but, after Ecc 9:8 : cor ejus deficit, i.e., his understanding is at fault; for לב, here and at Ecc 10:2, is thus used in a double sense, as the Greek νοῦς and the Lat. mens can also be used: there it means pure, formal, intellectual soul-life; here, pregnantly (Psychol. p. 249), as at Ecc 7:7, cf. Hos 4:11, the understanding or the knowledge and will of what is right. The fool takes no step without showing that his understanding is not there, - that, so to speak, he does not take it along with him, but has left it at home. He even carries his folly about publicly, and prides himself in it as if it were wisdom: he says to all that he is a fool, se esse stultum (thus, correctly, most Jewish and Christian interpreters, e.g., Rashi and Rambach). The expression follows the scheme of Ps. 9:21: May the heathen know mortales se esse (vid., l.c.). Otherwise Luther, with Symm. and Jerome: “he takes every man as a fool;” but this thought has no support in the connection, and would undoubtedly be expressed by המּה סכלים. Still differently Knobel and Ewald: he says to all, “it is foolish;” Hitzig, on the contrary, justly remarks that סכל is not used of actions and things; this also is true of כּסיל, against himself, Ecc 5:2, where he translates qol kesil by “foolish discourses.”

Verse 4
This verse shows what is the wise conduct of a subject, and particularly of a servant, when the anger of the ruler breaks forth: “If the ill-humour of the ruler rise up against thee, do not leave thy post; for patience leaves out great sins.” Luther connects Ecc 10:4 and Ecc 10:3 by “therefore;” for by the potentate he understands such an one as, himself a fool, holds all who contradict him to be fools: then it is best to let his folly rage on. But the מושׁל is a different person from the סכל; and מק אל־תּנּח does not mean, “let not yourself get into a passion,” or, as he more accurately explains in the Annotationes: