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Ec 6:1-12.
简体中文
영문 원문
Ec 6:1-12.
1. common--or else more literally,--"great upon man," falls heavily upon man.
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简体中文
*2. 反倒*——即他自己的享用。
*神使他不能吃用*——这使他有别于
Ec 5:19
中的「富人」。
「神赐给」一词也使他与那以「欺压」致富之人有别
(Ec 5:8, 10)。
*外人*——即与他无亲无故，甚至与他为敌之人
(Jer 51:51； La 5:2； Ho 7:9)。
他似乎有「权」随意处置自己的财富，但有一看不见的能力任凭他陷入自己的贪婪：神定意要他为「外人」劳碌
(Ec 2:26)，
因那人已在神眼前蒙恩。
영문 원문
2. for his soul--that is, his enjoyment.
God giveth him not power to eat--This distinguishes him from the "rich" man in
Ec 5:19.
"God hath given" distinguishes him also from the man who got his wealth by "oppression"
(Ec 5:8, 10).
stranger--those not akin, nay, even hostile to him
(Jer 51:51; La 5:2; Ho 7:9).
He seems to have it in his "power" to do as he will with his wealth, but an unseen power gives him up to his own avarice: God wills that he should toil for "a stranger"
(Ec 2:26),
who has found favor in God's sight.
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3. 即使一个人（这样的人）有许多（即「一百」，
2Ki 10:1)儿女，
且没有「外人」作他的继承人
(Ec 6:2)，
又活得长久（「许多年日」表示人生最美满之时仍甚短促，
Ge 47:9)，
却在生时未曾享过真正的「福乐」，死时又不得尊荣、没有「埋葬」
(2Ki 9:26, 35)，
那未成形而坠胎的胎儿倒比他好。在东方不得埋葬乃是极大的羞辱。「果子未熟先落，胜过留在树上至腐烂」[HENRY]。
영문 원문
3. Even if a man (of this character) have very many (equivalent to "a hundred,"
2Ki 10:1)
children, and not have a "stranger" as his heir
(Ec 6:2),
and live long ("days of years" express the brevity of life at its best,
Ge 47:9),
yet enjoy no real "good" in life, and lie unhonored, without "burial," at death
(2Ki 9:26, 35),
the embryo is better than he. In the East to be without burial is the greatest degradation. "Better the fruit that drops from the tree before it is ripe than that left to hang on till rotten" [HENRY].
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*4. 他*——宜译作「它」，即「那不到期而落的胎」。所以是「它的名」，不是「他的名」。
*虚虚而来*——毫无目的；这正是那以财富为至善者毫无目标之人生的写照。
*暗暗*——坠胎者的黑暗；预表贪婪者死后不得尊荣以及在坟墓那一边幽暗的前途。
영문 원문
4. he--rather "it," "the untimely birth." So "its," not "his name."
with vanity--to no purpose; a type of the driftless existence of him who makes riches the chief good.
darkness--of the abortive; a type of the unhonored death and dark future beyond the grave of the avaricious.
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*5. 这*——却「比那劳碌愁苦的吝啬人更得安息」。
영문 원문
5. this--yet "it has more rest than" the toiling, gloomy miser.
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6. 若以为吝啬者长寿便使他在不到期而落之胎以上，所罗门回答说：长寿若不得享真正的福乐，不过是延长的痛苦；财富也不能使他免于去「众人所去之处」。他既不配得生，也不配得死，更不配得永世。
영문 원문
6. If the miser's length of "life" be thought to raise him above the abortive, Solomon answers that long life, without enjoying real good, is but lengthened misery, and riches cannot exempt him from going whither "all go." He is fit neither for life, nor death, nor eternity.
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*7. 人*——宜译作「那人」，即吝啬者
(Ec 6:3-6)。
因为并非* all*人都为口腹，即为满足自我而劳碌。
*胃口*——希伯来文作「灵魂」。欲望的永不知足，使劳碌所设的唯一目标，即满足自我，不能达到；「那人」因此从他的财富中得不着「益处」
(Ec 6:3)。
영문 원문
7. man--rather, "the man," namely, the miser
(Ec 6:3-6).
For not all men labor for the mouth, that is, for selfish gratification.
appetite--Hebrew, "the soul." The insatiability of the desire prevents that which is the only end proposed in toils, namely, self-gratification; "the man" thus gets no "good" out of his wealth
(Ec 6:3).
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简体中文
*8. 因为*——「然而」[MAURER]。
这「因为」之意是（与吝啬者的永不知足相对）：「因为智慧人比愚昧人多有什么长处呢？」
*什么*——长处，即优越之处，胜过那不知如何正直行事之人。
*穷人……知道怎样行在活人面前，有什么长处呢？*——即正当享用并享受生命
(Ec 5:18, 19)，
也就是喜乐、感恩、敬虔地「行」
(Ps 116:9)。
영문 원문
8. For--"However" [MAURER]. The "for" means (in contrast to the insatiability of the miser), For what else is the advantage which the wise man hath above the fool?"
What--advantage, that is, superiority, above him who knows not how to walk uprightly
hath the poor who knoweth to walk before the living?--that is, to use and enjoy life aright
(Ec 5:18, 19),
a cheerful, thankful, godly "walk"
(Ps 116:9).
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9. 对
Ec 6:8
之问题的回答。
长处便是这样：
*眼所见的胜过……*——智慧人对眼前可见之福的敬虔享受——
*（愚昧人的）欲望之游荡*——字面作行走
(Ps 73:9)，
即对他所未得之物的虚浮、永不知足的欲望
(Ec 6:7； Heb 13:5)。
*这*——欲望的无休止游荡，不安于知足地享受眼前
(1Ti 6:6, 8)。
영문 원문
9. Answer to the question in
Ec 6:8.
This is the advantage:
Better is the sight of the eyes--the wise man's godly enjoyment of present seen blessings
than the (fool's) wandering--literally, walking
(Ps 73:9),
of the desire, that is, vague, insatiable desires for what he has not
(Ec 6:7; Heb 13:5).
this--restless wandering of desire, and not enjoying contentedly the present
(1Ti 6:6, 8).
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10. 第二部分从此开始。人的劳碌既都虚空，何为至善？
(Ec 6:12)。
答案在余下的全书中。
*现有的……早已起了名*——人的各种境遇
*早已起了名*——不仅早已存在
Ec 1:9；3:15，
而且早已得了它当得的「虚空」之名，
*也知道那*——即虚空
*就是人*——希伯来文作「亚当」，意即「红土」之人，造物主按其脆弱适当地为他起了这名。
*不能与那……争辩*——
(Ro 9:20)。
영문 원문
10. Part II begins here. Since man's toils are vain, what is the chief good?
(Ec 6:12).
The answer is contained in the rest of the book.
That which hath been--man's various circumstances
is named already--not only has existed,
Ec 1:9; 3:15,
but has received its just name, "vanity," long ago,
and it is known that it--vanity
is man--Hebrew, "Adam," equivalent to man "of red dust," as his Creator appropriately named him from his frailty.
neither may he contend, &c.--
(Ro 9:20).
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11. 「既然」人不能逃避属地之事中那因神「大能」旨意而固有的「虚空」，也不能质疑神在这些安排中的智慧（即「争辩」等等），
*人有什么益处呢*——就至善而言，这些虚空之物于人何益？毫无所益。
영문 원문
11. "Seeing" that man cannot escape from the "vanity," which by God's "mighty" will is inherent in earthly things, and cannot call in question God's wisdom in these dispensations (equivalent to "contend," &c.),
what is man the better--of these vain things as regards the chief good? None whatever.
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*12. 谁知道……*——不敬虔之人活着时不知道什么是真正的「福」，也不知道「身后将遇何事」，即他所作所为的结局将如何
(Ec 3:22；8:7)。
敬虔之人或受试探要因神的安排「与神争辩」
(Ec 6:10)；
但他们不能完全知晓这些安排今世来世所成就的智慧目的。他们因欺压者所受的苦，对他们而言实比无云的兴旺更为有益；罪人正被容许积满他们的罪咎。部分报应现今已显明神的道路为义。审判必将一切讲明。在
Ec 7:1-29
中，他答复本节，陈述何为善。
영문 원문
12. For who knoweth, &c.--The ungodly know not what is really "good" during life, nor "what shall be after them," that is, what will be the event of their undertakings
(Ec 3:22; 8:7).
The godly might be tempted to "contend with God"
(Ec 6:10)
as to His dispensations; but they cannot fully know the wise purposes served by them now and hereafter. Their sufferings from the oppressors are more really good for them than cloudless prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In
Ec 7:1-29,
he states what is good, in answer to this verse.
Ec 6:1-12。
1. common——或更字面地译作——「在人身上为重」，即沉重地压在人身上。