Ecc 10:6-7 | KD | STEP | “Folly is set on great heights, and the rich must sit in lowliness. I have seen servants upon horses, and princes like servants walking on foot.” The word הסּכל (with double seghol , Aram. סכלוּ) is used here instead of those in whom it is personified. Elsewhere a multiplicity of things great, such as עמּים, מים, and the like, is heightened by רבּים (cf. e.g. , ); here “great heights” are such as are of a high, or the highest degree; rabbim, instead of harabbim, is more appos. than adject. (cf. ; ; ; ), in the sense of “many” ( e.g. , Ginsburg: “in many high positions”) it mixes with the poetry of the description dull prose. 'Ashirim also is peculiarly used: divites = nobiles (cf. שׁוע, ), those to whom their family inheritance gives a claim to a high station, who possess the means of training themselves for high offices, which they regard as places of honour, not as sources of gain. Regibus multis , Grotius here remarks, quoting from Sallust and Tacitus, suspecti qui excellunt sive sapientia sive nobilitate aut opibus . Hence it appears that the relation of slaves and princes to each other is suggested; hoc discrimen , says Justin, 41:3, of the Parthians, inter servos liberosque est quod servi pedibus, liberi nonnisi equis incedunt ; this distinction is set aside, princes must walk 'al-haarěts, i.e. , beregel (beraglēhěm), and in their stead ( ) slaves sit high on horseback, and rule over them (the princes), - an offensive spectacle, Pro 19:10. The eunuch Bagoas, long all-powerful at the Persian Court, is an example of the evil consequences of this reversal of the natural relations of men.

‏ Ecclesiastes 10:6-7

Ecc 10:6-7 “Folly is set on great heights, and the rich must sit in lowliness. I have seen servants upon horses, and princes like servants walking on foot.” The word הסּכל (with double seghol, Aram. סכלוּ) is used here instead of those in whom it is personified. Elsewhere a multiplicity of things great, such as עמּים, מים, and the like, is heightened by רבּים (cf. e.g., Psa 18:17); here “great heights” are such as are of a high, or the highest degree; rabbim, instead of harabbim, is more appos. than adject. (cf. Gen 43:14; Psa 68:28; Psa 143:10; Jer 2:21), in the sense of “many” (e.g., Ginsburg: “in many high positions”) it mixes with the poetry of the description dull prose. ^{▼▼Luzz. reads נתן: “Folly brings many into high places.” The order of the words, however, does not favour this.} 'Ashirim also is peculiarly used: divites = nobiles (cf. שׁוע, Isa 32:5), those to whom their family inheritance gives a claim to a high station, who possess the means of training themselves for high offices, which they regard as places of honour, not as sources of gain. Regibus multis, Grotius here remarks, quoting from Sallust and Tacitus, suspecti qui excellunt sive sapientia sive nobilitate aut opibus. Hence it appears that the relation of slaves and princes to each other is suggested; hoc discrimen, says Justin, 41:3, of the Parthians, inter servos liberosque est quod servi pedibus, liberi nonnisi equis incedunt; this distinction is set aside, princes must walk 'al-haarěts, i.e., beregel (beraglēhěm), and in their stead (Jer 17:25) slaves sit high on horseback, and rule over them (the princes), - an offensive spectacle, Pro 19:10. The eunuch Bagoas, long all-powerful at the Persian Court, is an example of the evil consequences of this reversal of the natural relations of men.