14 A fool also ¹is full of │ And the wise fool multiplies words: a man cannot tell what │ his reasons, though no man shall be; and what shall be │ understands the present, and after him, who can tell him? │ the future results no one can │ declare. ¹ _Hebrew_ multiplieth words.│ (14.) =And the elaborate fool multiplies words, not knowing= (_i.e._ when there is _no_ knowing by) =the man= (humanity generally) =what it is which will be= (but the Alexandrine and Vatican read apparently ‎‏שהיה, γενόμενον, which A². E. X. alter to γενησόμενον, ‘which shall be.’ The Syriac supports the LXX., but Symmachus reads τὰ προγενόμενα ἀλλ’ οὐδὲ τὰ ἐσόμενα――‘the things which were before, but not those which come after’――which the Vulgate follows. Jerome, however, follows the LXX. against the Vulgate; nevertheless we should not be inclined to alter the text, but would rather regard the reading of the LXX. as _ad sensum_――the object being to give the difference between the contracted and full relative and the subjunctive meaning attaching to this form. Thus שיהיה is that which _is_ or exists, the τὸ ὄν――‘he does not know then the real state of things’――is the meaning; for with this agrees what follows), =and which= (full relative) =is= (or will be) =from after him= (but there is no reason why מאחריו should not be considered as a participial noun, as the LXX. make it, and then we must render the ‘future’ in the sense of what occurs in the future) =who tells to him= (emphatic). The meaning of the passage is――‘That the elaborate fool multiplies reasonings, which are sure to have an evil tendency, as they are intended to promote his elaborate folly, although man generally neither understands the meaning of the present, nor can divine the future.’ The difficulty of the sentence arises from the play between ‎‏מה־שיהיה and מאחריו. 15 The labour of the foolish │ A toil of fools will wearieth every one of them, │ weary them each one, who has because he knoweth not how to │ altogether lost his way. go to the city. │