Curse not the king; no, not in thy thought
Though he is a child, and unskilful in government, gives himself to his passions and pleasures, and neglects the affairs of the kingdom; yet be so far from rebelling against him, and doing him any injury, or speaking ill of him, as not even to wish him any ill; or, within thine own breast, imprecate any evil upon him, but rather pray for him, wish him well, and do everything to promote the welfare of his person and government, and this both for the Lord's sake, and for conscience's sake; and therefore curse him not "in thy conscience" F13, as some render it. Jarchi interprets this of God the King of the world; see ( Job 2:9 ) ; and Jerom of Christ; who should not be blasphemed, lest the angels, that go about the earth, should carry it to heaven; and curse not the rich in thy bedchamber;
subordinate rulers and magistrates, the king's ministers and counsellors, who are commonly rich; even those luxurious princes, before described, who give up themselves to eating and drinking, and spend the public money in profuse feasts and entertainments: yet a man should be careful how he speaks against them; and not only be cautious of what he says about them, in a vilifying way, in companies and clubs where disaffected persons speak their minds freely; but even in his own house, where his servants may hear him; nay, even in his bedchamber where only his wife and children are; for a bird of the air shall carry the voice, and that which hath wings
shall tell the matter;
an hyperbolical expression; showing that, by some strange and unthought of ways and means, treason, though so very secret, should be brought to the knowledge of the king and his ministers; as if a bird, sitting at the window, or flying by at the same time, should hear and carry it to them: sometimes this is by means of spies and informers, that kings have in all places, to bring them news of the behaviour and sentiments of men, of whom such understand the passage; or by means of such, that bear an ill will to them, or are faithful subjects to the king. With the Persians were certain officers, called the king's ears, and the emperor's eyes; by means of whom the king was believed to be a god, since, by the ears and eyes of others, through those spies, he knew all that was done everywhere F14. Some interpret it of angels, good or bad: Jarchi, of the soul of man, which at last flies to heaven, which he thinks is the bird of the air; and of an angel that is associated to him, his guardian angel; meant, as he supposes, by that which hath wings, or "the master of wings" F15.
The Brenton translation of the Septuagint is in the public domain.