Comentário do capítulo
Ecclesiastes Capítulo 5
1
Ec 5:1-20.
简体中文
Original em inglês
Ec 5:1-20.
1. From vanity connected with kings, he passes to vanities
(Ec 5:7)
which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator.
Keep thy foot--In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking off the shoes, or sandals, in entering a temple
(Ex 3:5; Jos 5:15,
which passages perhaps gave rise to the custom). WEISS needlessly reads, "Keep thy feast days"
(Ex 23:14, 17;
the three great feasts).
hear--rather, "To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools" [HOLDEN]. (Vulgate; Syriac).
(Ps 51:16, 17; Pr 21:3; Jer 6:20; 7:21-23; 14:12; Am 5:21-24).
The warning is against mere ceremonial self-righteousness, as in
Ec 7:12.
Obedience is the spirit of the law's requirements
(De 10:12).
Solomon sorrowfully looks back on his own neglect of this (compare
1Ki 8:63 with Ec 11:4, 6).
Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin
(Nu 15:30, 31; Heb 10:26-29).
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2. 急躁*——与谨慎敬畏*（「保守你的脚」，
Ec 5:1)相反。
本节举例说明
Ec 5:1
关于在神家中（「在神面前」，
Isa 1:12)*祷告*之事；
照样
Ec 5:4-6
则关于许愿。对此类虚妄的补救之法记于
(Ec 5:6)：
「你只要敬畏神。」
*神在天上*——所以你身为地上软弱的受造者，前来就祂时，言语当慎重权衡。
Original em inglês
2. rash--opposed to the considerate reverence ("keep thy foot,"
Ec 5:1).
This verse illustrates
Ec 5:1,
as to prayer in the house of God ("before God,"
Isa 1:12);
so
Ec 5:4-6
as to vows. The remedy to such vanities is stated
(Ec 5:6).
"Fear thou God."
God is in heaven--Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.
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3. 正如繁重的「事务」占据人心，会生出杂乱的「梦」，照样，祷告时不假思索地说许多话，也会生出并显出「愚昧人的言语」
(Ec 10:14)
[HOLDEN 与 WEISS 所主张]。但
Ec 5:7
暗示这「梦」并非比喻，而是愚昧人（罪人，
Ps 73:20)因「事务」（属世的）繁多而生的虚妄思念。他的「梦」是以为神必因他多言而听他
(Mt 6:7)，
与心志的状态无关[英文译本与 MAURER 所主张]。
*愚昧人的声音*——与平行句中的「梦」对应；它是由愚昧人「梦」中所流的诸多「言语」而来。
Original em inglês
3. As much "business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betray "a fool's speech"
(Ec 10:14),
[HOLDEN and WEISS]. But
Ec 5:7
implies that the "dream" is not a comparison, but the vain thoughts of the fool (sinner,
Ps 73:20),
arising from multiplicity of (worldly) "business." His "dream" is that God hears him for his much speaking
(Mt 6:7),
independently of the frame of mind [English Version and MAURER].
fool's voice--answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."
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*4. 你向神许愿*——祷告
(Ec 5:2, 3)
中急促之言，引出许愿急促的题目。许愿不可急促
(Jud 11:35； 1Sa 14:24)。
既已许下，就必须偿还
(Ps 76:11)，
正如神向我们所守的话
(Ex 12:41, 51； Jos 21:45)。
Original em inglês
4. When thou vowest a vow unto God--Hasty words in prayer
(Ec 5:2, 3)
suggest the subject of hasty vows. A vow should not be hastily made
(Jud 11:35; 1Sa 14:24).
When made, it must be kept
(Ps 76:11),
even as God keeps His word to us
(Ex 12:41, 51; Jos 21:45).
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5.
(De 23:21, 23)。
Original em inglês
5.
(De 23:21, 23).
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*6. 你的肉*——不可用「你的口」许愿（例如禁食），免得肉体的私欲（「身体」，
Ec 2:3，
边注）诱惑你违背
(Pr 20:25)。
*使者*——即神的「使者」
(Job 33:23)；
仆役
(Re 1:20)；
即祭司
(Mal 2:7)，
违愿之事当在他「面前」承认
(Le 5:4, 5)。
我们基督徒许愿时（例如受洗、主的晚餐等），是在耶稣基督——「立约的使者」
(Mal 3:1)
——面前，并有服役的天使作见证
(1Co 11:10； 1Ti 5:21)。
不可将违愿之事粉饰为微小的过失。
Original em inglês
6. thy flesh--Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body,"
Ec 2:3,
Margin) may tempt thee to break
(Pr 20:25).
angel--the "messenger" of God
(Job 33:23);
minister
(Re 1:20);
that is, the priest
(Mal 2:7)
"before" whom a breach of a vow was to be confessed
(Le 5:4, 5).
We, Christians, in our vows (for example, at baptism, the Lord's Supper, &c.) vow in the presence of Jesus Christ, "the angel of the covenant"
(Mal 3:1),
and of ministering angels as witnesses
(1Co 11:10; 1Ti 5:21).
Extenuate not any breach of them as a slight error.
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7.（参阅
Ec 5:3)。
事奉神本当成为我们的至善，却因「梦」（愚昧的幻想，以为神在敬拜上对我们有所要求）与随口的「言语」，变成实在的「虚空」。补救之法是：无论愚昧人如何行，「你只要敬畏神」
(Ec 12:13)。
Original em inglês
7. (See on
Ec 5:3).
God's service, which ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worship), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear thou God"
(Ec 12:13).
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8. 正如
Ec 3:16
所言，此处同样有难处浮现。若神对急促之言都严厉追讨
(Ec 5:1-6)，
为何祂又容许如此明显的不公？在偏远的「省分」，「穷人」常需投靠首领以求免受非利士人等的侵扰，但这些首领即便在所罗门治下也欺压他们
(1Ki 12:4)。
*事*——字面作「所喜悦的」或旨意
(Isa 53:10)。
不要因这神旨意的安排而诧异，以为祂已废弃世界。不然，最终必有最后的审判临到，并且现今对罪人的部分刑罚也是其预尝。
*居高位的*——
(Da 7:18)。
*鉴察*——
(2Ch 16:9)。
*更高的*——复数，指三一神的三位格；或译作「祂不仅鉴察那些『最高』的君王——祂比他们『更高』——也鉴察省分中的小暴君，即在他们（穷人）以上的高位者」[WEISS]。
Original em inglês
8. As in
Ec 3:16,
so here the difficulty suggests itself. If God is so exact in even punishing hasty words
(Ec 5:1-6),
why does He allow gross injustice? In the remote "provinces," the "poor" often had to put themselves for protection from the inroads of Philistines, &c., under chieftains, who oppressed them even in Solomon's reign
(1Ki 12:4).
the matter--literally, "the pleasure," or purpose
(Isa 53:10).
Marvel not at this dispensation of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile.
higher than the highest--
(Da 7:18).
regardeth--
(2Ch 16:9).
there be higher--plural, that is, the three persons of the Godhead, or else, "regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them" (the poor) [WEISS].
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9. 「地的利益（出产）是为（众人的益处而）设立的；就是君王也受田地的（出产）所服事」
(2Ch 26:10)。
所以，那位众人——无论贵贱——的共同主，至终必刑罚那些夺去「穷人」当得之分的人
(Pr 22:22, 23； Am 8:4-7)。
Original em inglês
9. "The profit (produce) of the earth is (ordained) for (the common good of) all: even the king himself is served by (the fruits of) the field"
(2Ch 26:10).
Therefore the common Lord of all, high and low, will punish at last those who rob the "poor" of their share in it
(Pr 22:22, 23; Am 8:4-7).
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10. 神不仅至终必刑罚，就是那些欺压得「银子」的人在今生也不能从中得着坚实的「满足」。
*不得饱足*——所以欺压者「吃自己的肉」（参阅
Ec 4:1
与
Ec 4:5)。
*丰盛*——对他所得的利益不满足。
Original em inglês
10. Not only will God punish at last, but meanwhile the oppressive gainers of "silver" find no solid "satisfaction" in it.
shall not be satisfied--so the oppressor "eateth his own flesh" (see on
Ec 4:1
and
Ec 4:5).
with increase--is not satisfied with the gain that he makes.
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*11. 吃的人*——指富人的随从
(Ps 23:5)。
Original em inglês
11. they . . . that eat them--the rich man's dependents
(Ps 23:5).
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12. 另一个反对贪求财富的论据。「睡眠……香甜」对应「安静」
(Ec 4:6)；
「不得安睡」对应「心灵烦乱」。为财富忧虑，加上不「劳碌」而饱食过度（参
Ec 4:5)，
使富足的欺压者不得安睡。
Original em inglês
12. Another argument against anxiety to gain riches. "Sleep . . . sweet" answers to "quietness"
(Ec 4:6);
"not suffer . . . sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach without "laboring" (compare
Ec 4:5),
will not suffer the rich oppressor to sleep.
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13, 14. 即使在今世，神审判的证据也已显明
(Pr 11:31)。
富足欺压者的财富惹起敌人、强盗等。然后，他为所期待的儿子的缘故守住了财富，却因不幸（「因遭祸患」）事先失去，而儿子生来便作贫穷的继承人。
Ec 2:19, 23
从另一方面论同一主题。
Original em inglês
13, 14. Proofs of God's judgments even in this world
(Pr 11:31).
The rich oppressor's wealth provokes enemies, robbers, &c. Then, after having kept it for an expected son, he loses it beforehand by misfortune ("by evil travail"), and the son is born to be heir of poverty.
Ec 2:19, 23
gives another aspect of the same subject.
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16. 即使他死前未失财富，到那时至少他必赤身而去
(Ps 49:17)。
*为风劳碌*——
(Ho 12:1； 1Co 9:26)。
Original em inglês
16. Even supposing that he loses not his wealth before death, then at least he must go stripped of it all
(Ps 49:17).
laboured for the wind--
(Ho 12:1; 1Co 9:26).
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*17. 吃*——恰当地用于泛指「活」，因与
Ec 5:11, 12, 18
相连。
*黑暗*——与「面有光（喜乐）」相对
(Ec 8:1； Pr 16:15)。
*恼怒*——焦躁；字面作「他的忧愁甚多，且（身体的）病患与恼怒。」
Original em inglês
17. eateth--appropriately put for "liveth" in general, as connected with
Ec 5:11, 12, 18.
darkness--opposed to "light (joy) of countenance"
(Ec 8:1; Pr 16:15).
wrath--fretfulness, literally, "His sorrow is much, and his infirmity (of body) and wrath."
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18. 回到
(Ec 3:12, 13, 22)
之意；当译作：「看哪，我所见那为善的，又是人所当行的」。
*神所赐的*——即他劳碌的福与他生命之福。
*他的分*——按正当而得。是神的赐福使它如此——当人这样看待时。这样的人会享用而不滥用属地之物
(1Co 7:31)。
与贪婪者忧虑的生活相对
(Ec 5:10, 17)。
Original em inglês
18. Returns to the sentiment
(Ec 3:12, 13, 22);
translate: "Behold the good which I have seen, and which is becoming" (in a man).
which God giveth--namely, both the good of his labor and his life.
his portion--legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things
(1Co 7:31).
Opposed to the anxious life of the covetous
(Ec 5:10, 17).
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19. 正如
Ec 5:18
指「劳碌」之人
(Ec 5:12)，
照样
Ec 5:19
指「富足」之人，他不是以「欺压」
(Ec 5:8)
致富，而是以「神的恩赐」致富。他也与
Ec 6:2
的「富人」有别，因他不仅蒙神赐「财富」，也得着「享用之能」，而那人没有。
*取自己的分*——将他限于按正当使用财富，不在享受自己之分时从神扣留神的分。
Original em inglês
19. As
Ec 5:18
refers to the "laboring" man
(Ec 5:12),
so
Ec 5:19
to the "rich" man, who gets wealth not by "oppression"
(Ec 5:8),
but by "God's gift." He is distinguished also from the "rich" man
(Ec 6:2)
in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not.
to take his portion--limits him to the lawful use of wealth, not keeping back from God His portion while enjoying his own.
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20. 他不会多有记念，像不敬虔之人那样
(Ec 2:11)
失望地回顾一生的日子。
*应允……喜乐*——神应允他的祷告，赐他「能」去享受他的福分。GESENIUS 与武加大译本译作：「因为神（如此）以喜乐等使他忙碌」，以致他不多想生命的短促与忧愁。HOLDEN 译作：「虽然神（在真实享受上）所赐不多，他却（怀着感恩）记念那些日子；因为（他知道）神藉喜乐等试验他」（以顺境试验他），如边注所言，但英文译本最为简单。
Original em inglês
20. He will not remember much, looking back with disappointment, as the ungodly do
(Ec 2:11),
on the days of his life.
answereth . . . in the joy--God answers his prayers in giving him "power" to enjoy his blessings. GESENIUS and Vulgate translate, "For God (so) occupies him with joy," &c., that he thinks not much of the shortness and sorrows of life. HOLDEN, "Though God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy," &c. (tries him by prosperity), so Margin, but English Version is simplest.
Ec 5:1-20。
1. 从与君王有关的虚空，他转而论到在事奉万王之王时所可能陷入的虚妄
(Ec 5:7)，
这些虚妄甚至连那些既已确知受造物皆虚空、而愿敬拜造物主的人也可能陷入。
*保守你的脚*——前去敬拜时，当存谨慎、周详、敬畏之心。此处暗指进殿时脱鞋或脱凉鞋的礼俗
(Ex 3:5； Jos 5:15，
这两处经文可能正是此习俗的由来）。WEISS 不必要地读作「谨守你的节期」
(Ex 23:14, 17；
三大节期）。
*听*——宜译作：「要存心（怀着亲近的渴望）乐意去听（顺服），胜过愚昧人的献祭」[HOLDEN]。（武加大译本、叙利亚译本）。
(Ps 51:16, 17； Pr 21:3； Jer 6:20；7:21-23；14:12； Am 5:21-24)。
这里所警告的是单靠仪文的自义，正如
Ec 7:12
所言。
*顺服*是律法要求的精髓
(De 10:12)。
所罗门回首自己在这事上的疏忽，不禁伤痛（比对
1Ki 8:63
与 Ec 11:4, 6)。
神的积极诫命当守，却不能取代对祂道德诫命的顺服。律法对于故意之罪并未设立献祭之例
(Nu 15:30, 31； Heb 10:26-29)。