Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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伝道者はこの章で、神が富と栄誉と成功と子らと長寿とを与えながらも、それを楽しむ力、安息、永続、満足を彼らにお与えにならないような人々の場合を考察する（Ecclesiastes 6:1-9）。それならば、人生の分け前がこれほど徹底して空しさに服している人が行うのに良いことは何であろうか（Ecclesiastes 6:10-12）。
The vanity of riches without use, Ecclesiastes 6:1, Ecclesiastes 6:2. Of children and of old age without riches and enjoyment, Ecclesiastes 6:3-7. Man does not know what is good for himself, Ecclesiastes 6:8-12.
INTRODUCTION TO Ecclesiastes 6
The wise man goes on to expose the vanity of riches, as possessed by a covetous man, who makes no use of them; an evil, and a common one under the sun, Ecclesiastes 6:1; Who is described by the good things he has; which he has not a power to enjoy, but a stranger enjoys them, Ecclesiastes 6:2; by his numerous offspring and long life; yet neither is he satisfied with good in life, nor has he a burial at death; wherefore an abortive is preferred unto him, Ecclesiastes 6:3; For though many things may be said of that which are disagreeable, yet worse of him, and that has more rest than he; and besides, they both go to one place, the grave, Ecclesiastes 6:4; and the vanity of an anxious labour for riches is further argued from the use of them, at most and best, which is only for the body, and the sustenance of it, but cannot satisfy the mind or soul, Ecclesiastes 6:7; and this use a fool can make of, them, as well as a wise man; and a poor man, that is knowing, diligent, and industrious to live, as well as the rich, Ecclesiastes 6:8. Wherefore it is best to enjoy and be content with present mercies, than to let loose the wandering desires after what may never be had, Ecclesiastes 6:9; and especially it should be considered, that let a man be in what circumstances he will, he is but a man; and these circumstances are determined and appointed by God, which he cannot alter; and therefore it is both vain and sinful to contend with him, Ecclesiastes 6:10. And, after all, a man is never the better for his carking cares and wandering desires, since there are so many things that increase vanity, Ecclesiastes 6:11; and a man is so ignorant of what is good for him for the present, and of what shall be after him, Ecclesiastes 6:12.
Ec 6:1-12。
1. common――あるいはもっと文字通り、「人にとって重い」、すなわち人に重くのしかかる。
人々の間にありふれている（common among） − むしろ、人々の上に大きく（重く）臨んでいる、と訳すべきである。
There is an evil which I have seen under the sun,.... The Vulgate Latin version reads it, another evil; but wrongly, for the same is considered as before, the evil of covetousness; which is one of the evil things that come out of the heart of man; is abominable to the Lord, contrary to his nature and will, and a breach of his law, which forbids it, and is the root of all evil; this is an evil under the sun, for there is nothing of this kind above it; and it fell under the observation of Solomon in various instances;
and it is common among men; or, "great over men" (u); or "over the man", the covetous man: it spreads itself over them; few were free from it, even so long ago, in those early times, and in such times in which silver was made no account of, and was like stones in Jerusalem, as common as they; and yet the sin of covetousness, of hoarding up money and making no use of it, for a man's own good, and the good of others, was very rife among men, 1 Kings 10:27.
(u) "et multum ipsum super hominem", Montanus; "et magaum est illud super hominem istum", Rambachius.
The vanity of riches without use, Ecclesiastes 6:1,2. Of children and old age without competent wealth; their obscurity is worse than not to have been, Ecclesiastes 6:3-6. All labour is for necessaries of life, which one getteth as well as another, Ecclesiastes 6:7,8. It is good for us to enjoy what we have, and not to desire what we have not; for our portion is appointed its; and we ourselves are vain; and other things do but increase our vanity, Ecclesiastes 6:9-12.
No text from Poole on this verse.
本章において次のことが述べられる。I. 王なる説教者はさらに、世的な富の空しさを示し続ける。人が富の中に幸福を置き、それを蓄えることに熱心で節度を欠くときのことである。富は、知恵があり寛大で何事かに役立つ人の手の中では善いものであるが、卑しく、こそっと生き、貪欲な守銭奴の手の中では何の役にも立たない。1. 彼はそのような人が持ち得る所有と享受について記す。その人は富を持っており（Ec 6:2）、それを相続する子を持っており（Ec 6:3）、長生きする、Ec 6:3,6。2. その人がそれから慰めを得ないという愚かさを描く。その人はそれを食べる力を持たず、見知らぬ人にそれを食い尽くさせ、良いもので満たされることがなく、ついには葬りすらされない、Ec 6:2,3。3. これを悪、よくある悪、空しさ、病として非難する、Ec 6:1,2。4. そのような者の状態よりも、死産した子の状態を優るものとする、Ec 6:3。死産した子の不幸は消極的なものにすぎないが（Ec 6:4,5）、貪欲な世的な者の不幸は積極的なものである。その人は長く生きて、自分が惨めであるのを見る、Ec 6:6。5. 富の空しさは、それが体にのみ関わって心には満足を与えないことを示し（Ec 6:7,8）、貪欲な人々が自らを悩ます限りのない欲望の空しさを示す（Ec 6:9）。その欲望がどれほど完全に満たされたとしても、人をただ人のままにしておくにすぎない、Ec 6:10。II. 彼は被造物の空しさに関するこの論述を、全体からのこの平明な推論をもって結ぶ。すなわち、この世のものの中に自分のための幸福を組み立てようとするのは愚かである、Ec 6:11,12。私たちの満足はこの世ではなく、別のいのちになければならない。