TRV
Translation
King James Version
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.
Complete Jewish Bible
Don't insult the king, not even in your thoughts; and don't insult the wealthy, not even in your bedroom; for a bird in the air might carry the news, a creature with wings might repeat what you said.
Berean Standard Bible
Do not curse the king even in your thoughts, or curse the rich even in your bedroom, for a bird of the air may carry your words, and a winged creature may report your speech.
American Standard Version
Revile not the king, no, not in thy thought; and revile not the rich in thy bedchamber: for a bird of the heavens shall carry the voice, and that which hath wings shall tell the matter.
World English Bible Messianic
Don’t curse the king, no, not in your thoughts; and don’t curse the rich in your bedroom: for a bird of the sky may carry your voice, and that which has wings may tell the matter.
Geneva Bible (1599)
Curse not the King, no not in thy thought, neither curse the rich in thy bed chamber: for the foule of the heauen shall carie the voice, and that which hath wings, shall declare the matter.
Young's Literal Translation
Even in thy mind a king revile not, And in the inner parts of thy bed-chamber Revile not the rich: For a fowl of the heavens causeth the voice to go, And a possessor of wings declareth the word.
In the KJVVerse 17,514 of 31,102
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Commentary on Ecclesiastes 10 verses 16–20
16 ¶ Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!
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!
18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.
19 A feast is made for laughter, and wine maketh merry: but money answereth all things.
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.
Solomon here observes,
I. How much the happiness of a land depends upon the character of its rulers; it is well or ill with the people according as the princes are good or bad. 1. The people cannot be happy when their princes are childish and voluptuous (Ecc 10:16): Woe unto thee, O land! even the land of Canaan itself, though otherwise the glory of all lands, when thy king is a child, not so much in age (Solomon himself was young when his kingdom was happy in him) as in understanding; when the prince is weak and foolish as a child, fickle and fond of changes, fretful and humoursome, easily imposed upon, and hardly brought to business, it is ill with the people. The body staggers if the head be giddy. Perhaps Solomon wrote this with a foresight of his son Rehoboam's ill conduct (Ch2 13:7); he was a child all the days of his life and his family and kingdom fared the worse for it. Nor is it much better with a people when their princes eat in the morning, that is, make a god of their belly and make themselves slaves to their appetites. If the king himself be a child, yet if the princes and privy-counsellors are wise and faithful, and apply themselves to business, the land may do the better; but if they addict themselves to their pleasures, and prefer the gratifications of the flesh before the despatch of the public business, which they disfit themselves for by eating and drinking in a morning, when judges are epicures, and do not eat to live, but live to eat, what good can a nation expect! 2. The people cannot but be happy when their rulers are generous and active, sober and temperate, and men of business, Ecc 10:17. The land is then blessed, (1.) When the sovereign is governed by principles of honour, when the king is the son of nobles, actuated and animated by a noble spirit, which scorns to do any thing base and unbecoming so high a character, which is solicitous for the public welfare, and prefers that before any private interests. Wisdom, virtue, and the fear of God, beneficence, and a readiness to do good to all mankind, these ennoble the royal blood. 2. When the subordinate magistrates are more in care to discharge their trusts than to gratify their appetites; when they eat in due season (Psa 145:15); let us not take ours unseasonable, lest we lose the comfort of seeing God give it to us. Magistrates should eat for strength, that their bodies may be fitted to serve their souls in the service of God and their country, and not for drunkenness, to make themselves unfit to do any thing either for God or man, and particularly to sit in judgment, for they will err through wine (Isa 28:7), will drink and forget the law, Pro 31:5. It is well with a people when their princes are examples of temperance, when those that have most to spend upon themselves know how to deny themselves.
II. Of what ill consequence slothfulness is both to private and public affairs (Ecc 10:18): By much slothfulness and idleness of the hands, the neglect of business, and the love of ease and pleasure, the building decays, drops through first, and by degrees drops down. If it be not kept well covered, and care be not taken to repair the breaches, as any happen, it will rain in, and the timber will rot, and the house will become unfit to dwell in. It is so with the family and the affairs of it; if men cannot find in their hearts to take pains in their callings, to tend their shops and look after their own business, they will soon run in debt and go behind-hand, and, instead of making what they have more for their children, will make it less. It is so with the public; if the king be a child and will take no care, if the princes eat in the morning and will take no pains, the affairs of the nation suffer loss, and its interests are prejudiced, its honour is sullied, its power is weakened, its borders are encroached upon, the course of justice is obstructed, the treasure is exhausted, and all its foundations are out of course, and all this through the slothfulness of self-seeking of those that should be the repairers of its breaches and the restorers of paths to dwell in, Isa 58:12.
III. How industrious generally all are, both princes and people, to get money, because that serves for all purposes, Ecc 10:19. He seems to prefer money before mirth: A feast is made for laughter, not merely for eating, but chiefly for pleasant conversation and the society of friends, not the laughter of the fool, which is madness, but that of wise men, by which they fit themselves for business and severe studies. Spiritual feasts are made for spiritual laughter, holy joy in God. Wine makes merry, makes glad the life, but money is the measure of all things and answers all things. Pecuniae obediunt omnia - Money commands all things. Though wine make merry, it will not be a house for us, nor a bed, nor clothing, nor provisions and portions for children; but money, if men have enough of it, will be all these. The feast cannot be made without money, and, though men have wine, they are not so much disposed to be merry unless they have money for the necessary supports of life. Money of itself answers nothing; it will neither feed nor clothe; but, as it is the instrument of commerce, it answers all the occasions of this present life. What is to be had may be had for money. But it answers nothing to the soul; it will not procure the pardon of sin, the favour of God, the peace of conscience; the soul, as it is not redeemed, so it is not maintained, with corruptible things as silver and gold. Some refer this to rulers; it is ill with the people when they give up themselves to luxury and riot, feasting and making merry, not only because their business is neglected, but because money must be had to answer all these things, and, in order to that, the people squeezed by heavy taxes.
IV. How cautious subjects have need to be that they harbour not any disloyal purposes in their minds, nor keep up any factious cabals or consultations against the government, because it is ten to one that they are discovered and brought to light, Ecc 10:20. "Though rulers should be guilty of some errors, yet be not, upon all occasions, arraigning their administration and running them down, but make the best of them." Here, 1. The command teaches us our duty "Curse not the king, no, not in thy thought, do not wish ill to the government in thy mind." All sin begins there, and therefore the first risings of it must be curbed and suppressed, and particularly that of treason and sedition. "Curse not the rich, the princes and governors, in thy bed-chamber, in a conclave or club of persons disaffected to the government; associate not with such; come not into their secret; join not with them in speaking ill of the government or plotting against it." 2. The reason consults our safety. "Though the design be carried on ever so closely, a bird of the air shall carry the voice to the king, who has more spies about than thou art aware of, and that which has wings shall tell the matter, to thy confusion and ruin." God sees what men do, and hears what they say, in secret; and, when he pleases, he can bring it to light by strange and unsuspected ways. Wouldst thou then not be hurt by the powers that be, nor be afraid of them? Do that which is good and thou shalt have praise of the same; but, if thou do that which is evil, be afraid, Rom 13:3, Rom 13:4.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–20. Public domain.
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Athanasius of AlexandriaAD 373
DEFENSE BEFORE CONSTANTIUS 3
If then those things, which are spoken in secret against you that are kings, are not hidden, is it not incredible that I should have spoken against you in the presence of a king and of so many bystanders?
Didymus the BlindAD 398
COMMENTARY ON ECCLESIASTES 313:13
Generally one is advised not to say bad things about others. A curse is nothing else but a wish for something bad.…The word cautions against slander. Do not even have the intention, he says, of slandering someone—let alone actually slandering someone. Look at how great an evil this is: “Do not love speaking ill [of anyone], lest you be cut off.” Thus, he says the following: Not even in your thoughts, not even in your consciousness, should you “curse the king.” But if one is not supposed to curse anyone, the king should be cursed even less.
JeromeAD 420
Commentary on Ecclesiastes
"Even in
your thoughts do not curse a king, and in your bed-chamber do not curse the
rich, for a bird of the skies may carry the sound, and some winged creature may
betray the matter. "This simple example teaches the listeners
that we should not be overpowered by anger and fury, and curse and blame kings
and leaders, since it seems to happen against one's wish, that what we curse is
made known. And we run into danger by
the inability to hold our tongue. He
also says, "a bird of the skies may carry the sound, and some winged
creature may betray the matter", this is to be understood as a
exaggeration, just as we are accustomed to saying, 'walls have ears to hear
those things, which we think are said in private'. But it is better to hear a teaching in this
way, so that we know that we have a commandment to follow, not only that
nothing should be spoken rashly against Christ, but also in the secret places
of our heart, however we are troubled by our many problems, nothing should be
blasphemed, nothing thought which is impious.
And since we owe love, that we have for Christ, the next part says,
"love the Lord your God," and even " your nearest" and
"yourself". [Matth. 22, 37.40.] He even orders this, so that afterwards we do
not easily take the king away from the holy, and so that we do not slander by
the wickedness of our tongue those who are rich in knowledge, wisdom and
virtues, for they are the angels who fly around the earth and are
administrators of the spirit. They say
in Zechariah, "we have traversed the earth and look all the world is inhabited
and quiet" [Zach. 1, 11.]. And just like birds, our words and thoughts
are carried to heaven. And whatever we
think in secret, is not hidden from God's knowledge.
CHAPTER 11
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ecclesiastes 10:20 serves as a profound admonition against harboring or expressing contempt, even in the most private thoughts or secluded spaces, towards those in positions of authority, specifically the king and the wealthy. The verse vividly underscores the futility of attempting to conceal such sentiments, employing powerful metaphorical language to suggest that hidden words or attitudes possess an uncanny ability to be revealed, leading to unforeseen and potentially severe consequences. It functions as a timeless warning on the pervasive nature of influence and the ultimate impossibility of absolute secrecy, highlighting that inner disposition carries significant weight.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 10:20 masterfully employs Metaphor and Personification to convey its urgent warning. The central metaphor of "a bird of the air shall carry the voice, and that which hath wings shall tell the matter" vividly illustrates the unpredictable and inescapable dissemination of information. Birds, typically associated with freedom and flight, are personified as active agents of revelation, implying that secrets, no matter how deeply buried, have an uncanny ability to surface. This serves as a powerful Hyperbole, exaggerating the speed and certainty of disclosure to underscore the futility of attempting to conceal contempt. The phrase also contains a subtle Parallelism between "a bird of the air" and "that which hath wings," reinforcing the message through repetition and variation, emphasizing the inevitability of revelation. This rich imagery creates a sense of divine or cosmic surveillance, suggesting that even unspoken thoughts are not truly hidden from the universe's order, or ultimately, from God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 10:20 transcends a mere warning against sedition, delving into the profound theological truth that our inner world is not hidden from God, and that even private thoughts and words carry spiritual weight and potential consequences. It underscores the biblical principle that true righteousness begins in the heart, extending to our attitudes towards authority and our fellow human beings. The verse implicitly points to the omniscience of God, suggesting that what is hidden from human eyes is fully known to the divine. This understanding compels a deeper level of self-examination and moral accountability, recognizing that our character is forged not just in public actions but in the secret chambers of our minds and hearts. It reminds us that God sees beyond the outward appearance, scrutinizing the very intentions and dispositions of our souls.
REFLECTION AND APPLICATION
Ecclesiastes 10:20 challenges us to cultivate a profound sense of integrity, recognizing that our inner thoughts and private words are not inconsequential. In an age where public discourse is often characterized by vitriol and contempt for authority, this verse calls believers to a higher standard. It compels us to examine our hearts for any seeds of bitterness, resentment, or disdain towards leaders, whether in government, the church, or our workplaces. While legitimate critique and advocacy for justice are necessary, the verse warns against a spirit of irreverence that undermines order and breeds destructive attitudes. It encourages us to pray for those in authority, as exhorted in 1 Timothy 2:1-2, and to cultivate a respectful posture, even when we disagree. Ultimately, it reminds us that our private lives are not truly private in the eyes of God, fostering a greater sense of accountability and encouraging us to align our inner attitudes with biblical principles of honor and submission. This verse serves as a powerful reminder that true wisdom extends to the unseen realm of our thoughts, shaping our character and potential influence.
Questions for Reflection
FAQ
Does this verse forbid all criticism or disagreement with authority figures?
Answer: No, the verse does not forbid all criticism or disagreement, but rather targets "cursing" (Hebrew, qâlal), which implies contempt, reviling, or wishing ill upon someone. It's about the spirit and intent behind the words or thoughts. Biblical wisdom often encourages discernment and speaking truth, but always within a framework of honor and respect for the office, if not always the individual. For instance, prophets often spoke truth to power, but their words were rooted in divine authority and a desire for righteousness, not personal contempt. The emphasis here is on avoiding a destructive, seditious spirit, even in private, that undermines legitimate authority and can lead to unforeseen negative consequences.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 10:20, with its warning against hidden contempt and the certainty of revelation, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. While the Old Testament law and wisdom literature often focused on outward conformity and the consequences of actions, Jesus consistently elevated the standard to the heart. He taught that anger without cause is akin to murder, as revealed in Matthew 5:21-22, and lust is adultery of the heart, as He expounded in Matthew 5:27-28. Thus, the "curse... in thy thought" from Ecclesiastes is precisely the kind of internal sin that Jesus exposed and addressed, demonstrating that true righteousness begins in the inner man. Furthermore, the "bird of the air" revealing secrets points forward to the ultimate revelation of all things before the omniscient God, a truth fully unveiled in the New Testament where we learn that "nothing in all creation is hidden from God's sight," a profound truth articulated in Hebrews 4:13. Christ, as the perfect Lamb of God, did not curse or revile those in authority, even when unjustly condemned, as exemplified in 1 Peter 2:23, modeling the very submission and honor that Ecclesiastes advocates. His sacrifice on the cross not only atones for our outward sins but also purifies the hidden contempt and rebellion of our hearts, offering a new spirit of humility and reverence through the indwelling Holy Spirit, as promised in Ezekiel 36:26-27. In Christ, we are empowered to live not out of fear of exposure, but out of love and a transformed inner disposition that honors God and those He has placed in authority, reflecting the character of our King.