For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.

Because out of prison and chains sometimes a man cometh forth to a kingdom: and another born king is consumed with poverty.

For out of the prison-house he came forth to reign, although he was born poor in his kingdom.

For from a house of prisoners he hath come out to reign, for even in his own kingdom he hath been poor.

For out of prison he comes to reign; whereas also he that is born in his kingdom becomes poor.

Because out of a prison the young man comes to be king, though by birth he was only a poor man in the kingdom.

For out of prison he came forth to be king; although in his kingdom he was born poor.

For sometimes, one goes forth from prison and chains, to a kingdom, while another, born to kingly power, is consumed by need.

Rather: For out of the house of bondage he goes forth to be a king; although he was born poor in his kingdom, i. e., in the country over which he became king.

For out of prison he cometh to reign - "Then Abraham left the country of the idolaters, where he had been imprisoned, and came and reigned over the land of Canaan; and Nimrod became poor in this world." This is the fact to which the ancient rabbins supposed Solomon to allude.

For out of (h) prison he cometh to reign; though also [he that is] (i) born in his kingdom becometh poor.
(h) That is, from a poor and base estate or out of trouble and prison as Joseph did, (Genesis 41:14).
(i) Meaning, that is born a king.

For out of prison he cometh to reign,.... That is, this is sometimes the case of a poor and wise child; he rises out of a low, mean, abject, obscure state and condition, to the highest dignity; from a prison house, or a place where servants are, to sit among princes, and even to have the supreme authority: so Joseph, to whose case Solomon is thought to have respect, and which is mentioned in the Midrash; who was but a young man, and poor and friendless, but wise; and was even laid in prison, though innocent and guiltless, from whence he was fetched, and became the second man in the kingdom of Egypt; so David, the youngest of Jesse's sons, was taken from the sheepfold, and set upon the throne of Israel: though Gussetius (e) interprets this of the old and foolish king, who comes out of the house or family, of degenerate persons, as he translates the word, with a degenerate genius to rule; the allusion being to a degenerate vine; which sense agrees with Ecclesiastes 4:13, and with what follows;
whereas also he that is born in his kingdom becometh poor; who is born of royal parents, born to a kingdom; is by birth heir to one, has it by inheritance, and has long possessed it; and yet, by his own misconduct, or by the rebellion of his subjects, he is dethroned and banished; or by a foreign power is taken and carried captive, and reduced to the utmost poverty, as Zedekiah, Nebuchadnezzar, and others: or if born poor, so Gussetius; with a poor genius, not capable of ruling, and so loses his kingdom, and comes to poverty. Or it may be rendered, "although in his kingdom he is born poor" (f); that is, though the poor and wise child is born poor in the kingdom of the old and foolish king; yet, out of this low estate, in which he is by birth, he comes and enjoys the kingdom in his room to such a strange turn of affairs are the highest honours subject: or, "for in his kingdom he is born poor" (g); even the person that is born heir to a crown is born a poor man; he comes as naked out of his mother's womb as the poorest man does; the conditions of both are equal as to birth; and therefore it need not seem strange that one out of prison should come to a kingdom. But the first sense seems best.
(e) Ebr. Comment. p. 553. (f) "quamvis etiam", Gejerus. (g) "Nam etiam", Tigurine version, Cocceius; "quia etiam", Pagninus, Montanus, Schmidt, Rambachius, so Aben Ezra.

out of prison--Solomon uses this phrase of a supposed case; for example, Joseph raised from a dungeon to be lord of Egypt. His words are at the same time so framed by the Holy Ghost that they answer virtually to Jeroboam, who fled to escape a "prison" and death from Solomon, to Shishak of Egypt (1-Kings 11:40). This unconscious presaging of his own doom, and that of Rehoboam, constitutes the irony. David's elevation from poverty and exile, under Saul (which may have been before Solomon's mind), had so far their counterpart in that of Jeroboam.
whereas . . . becometh poor--rather, "though he (the youth) was born poor in his kingdom" (in the land where afterwards he was to reign).

"For out of the prison-house he goeth forth to reign as king, although he was born as a poor man in his kingdom." With כּי the properties of poverty and wisdom attributed to the young man are verified, - wisdom in this, that he knew how to find the way from a prison to a throne. As harammim, 2-Chronicles 22:5 = haarammim, 2-Kings 8:28, so hasurim = haasurim (cf. masoreth = maasoreth, Ezekiel 20:37); beth haasirim (Kerı̂; haasurim), Judges 16:21, Judges 16:25, and beth haesur, Jeremiah 38:15, designate the prison; cf. Mod katan, Ecclesiastes 3:1. The modern form of the language prefers this elision of the א, e.g., אפלּוּ = אף אלּוּ, אלתּר = אל־אתר, בּתר post = בּאתר contra, etc. The perf. יחא is also thought of as having reached the throne, and having pre-eminence assigned to him as such. He has come forth from the prison to become king, רשׁ כּי. Zckler translates: "Whereas also he that was born in his kingdom was poor," and adds the remark: "גם כי, after the כי of the preceding clause, does not so much introduce a verification of it, as much rather an intensification; by which is expressed, that the prisoner has not merely transitorily fallen into such misery, but that he was born in poor and lowly circumstances, and that in his own kingdom בּם, i.e., in the same land which he should afterwards rule as king." But גם כי is nowhere used by Koheleth in the sense of "ja auch" (= whereas also); and also where it is thus to be translated, as at Jeremiah 14:18; Jeremiah 23:11, it is used in the sense of "denn auch" (= for also), assigning proof. The fact is, that this group of particles, according as כי is thought of as demonst. or relat., means either "denn auch," Ecclesiastes 4:16; Ecclesiastes 7:22; Ecclesiastes 8:16, or "wenn auch" = ἐὰν καί, as here and at Ecclesiastes 8:12. In the latter case, it is related to כּי גּם (sometimes also merely גּם, Psalm 95:9; Malachi 3:15), as ἐὰν (εἰ) καί, although, notwithstanding, is to καὶ ἐάν (εἰ), even although.
(Note: That the accentuation separates the two words גם־ כי is to be judged from this, that it almost everywhere prefers אם־ כי (vid., under Comm. to Psalm 1:2).)
Thus 14b, connecting itself with למלך, is to be translated: "although he was born (נולד,not נולד) in his kingdom as a poor man."
(Note: נולד רש cannot mean "to become poor." Grtz appeals to the Mishnic language; but no intelligent linguist will use נולד רשׁ of a man in any other sense than that he is originally poor.)
We cannot also concur with Zckler in the view that the suff. of :_b refers to the young upstart: in the kingdom which should afterwards become his; for this reason, that the suff. of תח, Ecclesiastes 4:16, refers to the old king, and thus also that this designation may be mediated, בם must refer to him. מלכות signifies kingdom, reign, realm; here, the realm, as at Nehemiah 9:35, Daniel 5:11; 6:29. Grtz thinks Ecclesiastes 4:13-16 ought to drive expositors to despair. But hitherto we have found no room for despair in obtaining a meaning from them. What follows also does not perplex us. The author describes how all the world hails the entrance of the new youthful king on his government, and gathers together under his sceptre.

For he - The poor and wise child is often advanced to the highest dignity. Whereas - That old king is deprived of his kingdom.