1
Ec 9:1-18.
简体中文
영문 원문
Ec 9:1-18.
1. declare--rather, explore; the result of my exploring is this, that "the righteous, &c., are in the hand of God. No man knoweth either the love or hatred (of God to them) by all that is before them," that is, by what is outwardly seen in His present dealings
(Ec 8:14, 17).
However, from the sense of the same words, in
Ec 9:6,
"love and hatred" seem to be the feelings of the wicked towards the righteous, whereby they caused to the latter comfort or sorrow. Translate: "Even the love and hatred" (exhibited towards the righteous, are in God's hand)
(Ps 76:10; Pr 16:7).
"No man knoweth all that is before them."
2
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简体中文
2. 凡事……都是一样*——并非普遍如此；而是就死*而言。
Ec 9:2-10
被 HOLDEN 视为一个怀疑的享乐者的反对之辞。然而，这些话也可解释为所罗门自己的话。他重复了
Ec 2:14；3:20；8:14
中已隐含的意思。
*一样的事*——并非永远如此；但死是众人的共同分。
*善人*——道德上的善。
*洁净人*——礼仪上的洁净。
*献祭的*——如约西亚向神献祭，与亚哈使献祭止息，结局都是一样。
*起誓的*——指妄起假誓之人。
영문 원문
2. All things . . . alike--not universally; but as to death.
Ec 9:2-10
are made by HOLDEN the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in
Ec 2:14; 3:20; 8:14.
one event--not eternally; but death is common to all.
good--morally.
clean--ceremonially.
sacrificeth--alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease.
sweareth--rashly and falsely.
3
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简体中文
3. 当译作：「有一件祸患比一切（所行的）更甚」，等等，即不仅「众人所遭遇的都是一样」，而且「人子的心」也以此为借口，活着时顽梗地行恶，「之后」等等，罪就是「狂妄」。
*死人*——
(Pr 2:18；9:18)。
영문 원문
3. Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness."
the dead--
(Pr 2:18; 9:18).
4
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简体中文
4. 因为*——宜译作「然而」。英文译本如边注所载，按希伯来文*读作「那有分的」，而非正文「谁蒙悦纳？」
*指望*——不是单指望属世的好处
(Job 14:7)，
而是还有悔改得救的指望。
*狗*——最卑贱之人的隐喻
(1Sa 24:14)。
*狮子*——最高贵的走兽
(Pr 30:30)。
*更强*——就得救的指望而言；最高贵的人若未蒙恩而死便无指望；最卑贱的人只要一息尚存，便仍有指望。
영문 원문
4. For--rather, "Nevertheless." English Version rightly reads as the Margin, Hebrew, "that is joined," instead of the text, "who is to be chosen?"
hope--not of mere temporal good
(Job 14:7);
but of yet repenting and being saved.
dog--metaphor for the vilest persons
(1Sa 24:14).
lion--the noblest of animals
(Pr 30:30).
better--as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.
5
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*5. 知道自己必死*——并可能因此受引导「数算自己的日子，以致得着智慧的心」
(Ec 7:1-4； Ps 90:12)。
*死人无所知*——指就其身体的感官与属世的事务而言
(Job 14:21； Isa 63:16)；
也是指他们再没有悔改之门向他们敞开，如同地上众人尚有此门。
*也无分*——从他们属世的劳碌中再无所得
(Ec 2:18-22；4:9)。
*记念*——并非指义人的记念
(Ps 112:6； Mal 3:16)，
而是恶人；他们虽竭力想要留名
(Ps 49:11)，
却很快便被「遗忘」
(Ec 8:10)。
영문 원문
5. know that they shall die--and may thereby be led "so to number their days, that they may apply their hearts to wisdom"
(Ec 7:1-4; Ps 90:12).
dead know not anything--that is, so far as their bodily senses and worldly affairs are concerned
(Job 14:21; Isa 63:16);
also, they know no door of repentance open to them, such as is to all on earth.
neither . . . reward--no advantage from their worldly labors
(Ec 2:18-22; 4:9).
memory--not of the righteous
(Ps 112:6; Mal 3:16),
but the wicked, who with all the pains to perpetuate their names
(Ps 49:11)
are soon "forgotten"
(Ec 8:10).
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*6. 爱……恨……*——（指
Ec 9:1；
参阅
Ec 9:1)。
并非这些在来世绝对止息
(Eze 32:27； Re 22:11)；
而是如本节末尾所示，相对今生的人与事而言止息。人的爱与恨不能再像今生这样为善或为恶而施行；但其果子却长存。人死时如何，他便永远如何。「嫉妒」也指所论及的恶人，因为他们正是以嫉妒攻击义人（参阅
Ec 9:1)。
*分*——他们的「分」原在「今生」 (Ps 17:14)，
如今他们「不能再得」了。
영문 원문
6. love, and . . . hatred, &c.--(referring to
Ec 9:1;
see on
Ec 9:1).
Not that these cease in a future world absolutely
(Eze 32:27; Re 22:11);
but as the end of this verse shows, relatively to persons and things in this world. Man's love and hatred can no longer be exercised for good or evil in the same way as here; but the fruits of them remain. What he is at death he remains for ever. "Envy," too, marks the wicked as referred to, since it was therewith that they assailed the righteous (see on
Ec 9:1).
portion--Their "portion" was "in this life"
(Ps 17:14),
that they now "cannot have any more."
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7. 这是对
Ec 9:1
所述「义人智慧人」所说的。既「在神的手中」，而神现在已悦纳你在事奉中所作的「工」，正如祂先前已悦纳了你这个人
(Ge 4:4)，
你便可以「欢欢喜喜（不是属肉体的『欢乐』）地吃」
(Ec 3:13；5:18； Ac 2:46)。
영문 원문
7. Addressed to the "righteous wise," spoken of in
Ec 9:1.
Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person
(Ge 4:4),
thou mayest "eat . . . with a cheerful (not sensually 'merry') heart"
(Ec 3:13; 5:18; Ac 2:46).
8
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*8. 白*——象征喜乐
(Isa 61:3)。
所罗门身穿白衣（JOSEPHUS，《犹太古史》8:7,3）；因此他的衣着被比作「百合花」
(Mt 6:29)，
预表耶稣基督无瑕疵的义，蒙救赎之人将来要穿戴的
(Re 3:18；7:14)。
*膏油*——
(Ps 23:5)，
与忧郁的外表相反
(2Sa 14:2； Ps 45:7； Mt 6:17)；
也是预表
(Ec 7:1； So 1:3)。
영문 원문
8. white--in token of joy
(Isa 61:3).
Solomon was clad in white (JOSEPHUS, Antiquities, 8:7,3); hence his attire is compared to the "lilies"
(Mt 6:29),
typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear
(Re 3:18; 7:14).
ointment--
(Ps 23:5),
opposed to a gloomy exterior
(2Sa 14:2; Ps 45:7; Mt 6:17);
typical, also
(Ec 7:1; So 1:3).
9
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*9. 你所爱的妻*——敬虔而真诚的爱，与「一千」嫔妃的「网罗」相反
(Ec 7:26, 28)，
在她们「之中」所罗门找不到那将一个男人连于一个女人的真爱
(Pr 5:15, 18, 19；18:22；19:14)。
영문 원문
9. wife . . . lovest--godly and true love, opposed to the "snares" of the "thousand" concubines
(Ec 7:26, 28),
"among" whom Solomon could not find the true love which joins one man to one woman
(Pr 5:15, 18, 19; 18:22; 19:14).
10
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*10. 凡你手所当作的*——即事奉神之事。本节与上节明显是所罗门的话，并非如 HOLDEN 所解释的怀疑者之语。
*手*等等——
(Le 12:8，
边注；
1Sa 10:7，
边注)。
*力量*——殷勤
(De 6:5； Jer 48:10，
边注)。
*阴间没有工作*——
(Joh 9:4； Re 14:13)。
「灵魂闲懒之日，正是撒但忙碌之时；人愈闲，试探者愈忙」[SOUTH]。
영문 원문
10. Whatsoever--namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as HOLDEN would explain it.
hand, &c.--
(Le 12:8,
Margin;
1Sa 10:7,
Margin).
thy might--diligence
(De 6:5; Jer 48:10,
Margin).
no work . . . in the grave--
(Joh 9:4; Re 14:13).
"The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [SOUTH].
11
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11. 本节对
Ec 9:7-9
之意作补充。属地之「享受」虽在其本位上合法
(Ec 3:1)，
但当有为神当作之工时，便当让位。回到
Ec 8:17
之意，所以我们不仅当「尽力」作神的工
(Ec 9:10)，
更当存着结局全在「神手中」之感
(Ec 9:1)。
*赛跑……不在乎快*——
(2Sa 18:23)；
属灵之意
(Zep 3:19； Ro 9:16)。
*战争……不在乎勇*——
(1Sa 17:47； 2Ch 14:9, 11, 15； Ps 33:16)。
*饼*——养生之粮。
*恩惠*——得自显贵。
*时机*——看似偶然，实乃神的护理。但人既不能「测透」
(Ec 3:11)，
便须「尽力」善用机会。本分属我们；结局属神。
영문 원문
11. This verse qualifies the sentiment,
Ec 9:7-9.
Earthly "enjoyments," however lawful in their place
(Ec 3:1),
are to give way when any work to be done for God requires it. Reverting to the sentiment
(Ec 8:17),
we ought, therefore, not only to work God's work "with might"
(Ec 9:10),
but also with the feeling that the event is wholly "in God's hand"
(Ec 9:1).
race . . . not to the swift--
(2Sa 18:23);
spiritually
(Zep 3:19; Ro 9:16).
nor . . . battle to . . . strong--
(1Sa 17:47; 2Ch 14:9, 11, 15; Ps 33:16).
bread--livelihood.
favour--of the great.
chance--seemingly, really Providence. But as man cannot "find it out"
(Ec 3:11),
he needs "with all might" to use opportunities. Duties are ours; events, God's.
12
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*12. 他的时序*——即死的时候
(Ec 7:15； Isa 13:22)。
因此，作神的工不可迟延，因人不知自己的机会何时结束
(Ec 9:10)。
*祸网*——对他致命。比喻之要点在于被捕捉的突兀。照样，耶稣基督第二次再来，「如同网罗」
(Lu 21:35)。
*祸患的时候*——如「祸网」一般，对他们致命。
영문 원문
12. his time--namely, of death
(Ec 7:15; Isa 13:22).
Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end
(Ec 9:10).
evil net--fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare"
(Lu 21:35).
evil time--as an "evil net," fatal to them.
13
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13. 宜译作：「我也见过这样的智慧」，即以下文所描述的方式彰显出来[MAURER]。
영문 원문
13. Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [MAURER].
14
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14, 15.
(2Sa 20:16-22)。
*垒*——围困者所筑的军事工事。
영문 원문
14, 15.
(2Sa 20:16-22).
bulwarks--military works of besiegers.
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*15. 贫穷*——指就真智慧的属世益处而言，虽然它常拯救别人。它从世人所得的赏赐甚少，因世人只钦佩富贵之人。
*无人记念*——
(Ge 40:23)。
영문 원문
15. poor--as to the temporal advantages of true wisdom, though it often saves others. It receives little reward from the world, which admires none save the rich and great.
no man remembered--
(Ge 40:23).
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16. 重提
(Ec 7:19； Pr 21:22；24:5)
之意。
*贫穷人的智慧被人藐视*——并非指
Ec 9:15
所提的那个穷人；因为他的智慧若非「他的话蒙听」，便不能救那城；而是泛指穷苦人。保罗也是如此
(Ac 27:11)。
영문 원문
16. Resuming the sentiment
(Ec 7:19; Pr 21:22; 24:5).
poor man's wisdom is despised--not the poor man mentioned in
Ec 9:15;
for his wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul
(Ac 27:11).
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*17. 智慧人……*——虽然穷乏的智慧人通常不被理会
(Ec 9:16)，
然而「智慧人的言语，在安静中（即在安静中被留心听之时，如
Ec 9:15
所言）蒙听，比……更有益」。
*治理*——如「大王」
(Ec 9:14)。
所罗门回到「自损的掌权者」
(Ec 8:9)。
영문 원문
17. The words of wise, &c.--Though generally the poor wise man is not heard
(Ec 9:16),
yet "the words of wise men, when heard in quiet (when calmly given heed to, as in
Ec 9:15),
are more serviceable than," &c.
ruleth--as the "great king"
(Ec 9:14).
Solomon reverts to "the rulers to their own hurt"
(Ec 8:9).
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*18. 一个罪人……*——
(Jos 7:1, 11, 12)。
虽然智慧胜过愚妄
(Ec 9:16；7:19)，
然而「一点愚妄（即罪）能败坏许多善」，既败坏在自己身上
(Ec 10:1； Jas 2:10)，
也败坏在别人身上。从与「罪人」的反义来看，「智慧」必指宗教。这样，在寓意上，「小城」可应用于教会
(Lu 12:32； Heb 12:22)；
大王指撒但
(Joh 12:31)；
被藐视的穷乏智慧人指耶稣基督
(Isa 53:2, 3； Mr 6:3； 2Co 8:9； Eph 1:7, 8； Col 2:3)。
영문 원문
18. one sinner, &c.--
(Jos 7:1, 11, 12).
Though wisdom excels folly
(Ec 9:16; 7:19),
yet a "little folly (equivalent to sin) can destroy much good," both in himself
(Ec 10:1; Jas 2:10)
and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church
(Lu 12:32; Heb 12:22);
the great king to Satan
(Joh 12:31);
the despised poor wise man, Jesus Christ
(Isa 53:2, 3; Mr 6:3; 2Co 8:9; Eph 1:7, 8; Col 2:3).
Ec 9:1-18。
1. 说明——宜译作探究；我探究所得的结果是：「义人……等都在神的手中。无人能藉着眼前一切的事，知道（神对他们的）爱或恨」，即凭神目前作为的外在表现来断定
(Ec 8:14, 17)。
然而从相同词句在
Ec 9:6
中的意思来看，「爱与恨」似乎是恶人对义人之感情，他们因此给义人带来安慰或痛苦。
宜译作：「连爱与恨（向义人所发的）都在神手中」
(Ps 76:10； Pr 16:7)。
「无人知道他们面前的一切。」