1
Ec 10:1-20.
简体中文
英文原文
Ec 10:1-20.
1. Following up
Ec 9:18.
him that is in reputation--for example, David
(2Sa 12:14);
Solomon
(1Ki 11:1-43);
Jehoshaphat
(2Ch 18:1-34; 19:2);
Josiah
(2Ch 35:22).
The more delicate the perfume, the more easily spoiled is the ointment. Common oil is not so liable to injury. So the higher a man's religious character is, the more hurt is caused by a sinful folly in him. Bad savor is endurable in oil, but not in what professes to be, and is compounded by the perfumer ("apothecary") for, fragrance. "Flies" answer to "a little folly" (sin), appropriately, being small
(1Co 5:6);
also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation"
(Ec 7:1; Ge 34:30).
The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor.
2
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2.
(Ec 2:14)。
*右*——右手比左手更熟练。敬虔的智者比愚昧的罪人更谨慎自守，虽然有时也会失脚。有瑕疵的钻石，仍胜过无瑕的卵石。
英文原文
2.
(Ec 2:14).
right--The right hand is more expert than the left. The godly wise is more on his guard than the foolish sinner, though at times he slip. Better a diamond with a flaw, than a pebble without one.
3
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3. 路上*——指日常的行事*，最简单的动作
(Pr 6:12-14)。
他「说」，即实际上显出「他」自己等等[七十士译本]。但武加大译本作：「他以为凡（他所遇的别人）都是愚昧人。」
英文原文
3. by the way--in his ordinary course; in his simplest acts
(Pr 6:12-14).
That he "saith," virtually, "that he" himself, &c. [Septuagint]. But Vulgate, "He thinks that every one (else whom he meets) is a fool."
4
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*4. 灵*——指怒气。
*柔和能免*——
(Pr 15:1)。
这解释了「不要离开你的本位」；不要怀着对抗之心从你的职守上退去
(Ec 8:3)。
英文原文
4. spirit--anger.
yielding pacifieth--
(Pr 15:1).
This explains "leave not thy place"; do not in a resisting spirit withdraw from thy post of duty
(Ec 8:3).
5
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*5. 见*——宜译作「因一项错误」[MAURER 与 HOLDEN]。
英文原文
5. as--rather, "by reason of an error" [MAURER and HOLDEN].
6
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6. 富足人*——不是单指财富，而是智慧*上的富足，正如与「愚妄」（指「愚昧人」）的对举所示。希伯来文「富足」在好的意义上与「宽宏」相当
(Isa 32:5)。
末底改与哈曼
(Es 3:1, 2；6:6-11)。
英文原文
6. rich--not in mere wealth, but in wisdom, as the antithesis to "folly" (for "foolish men") shows. So Hebrew, rich, equivalent to "liberal," in a good sense
(Isa 32:5).
Mordecai and Haman
(Es 3:1, 2; 6:6-11).
7
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7. 仆人骑马*——无价值之人被擢升至尊位*
(Jer 17:25)；
反之亦然
(2Sa 15:30)。
英文原文
7. servants upon horses--the worthless exalted to dignity
(Jer 17:25);
and vice versa
(2Sa 15:30).
8
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8. 君王行此不智之策必致致命后果；他们苦待别人，报应反落在自己身上
(Ec 8:9)；
他们陷入自己为别人所掘的坑中
(Es 7:10； Ps 7:15； Pr 26:27)。
他们拆毁自己宝座周围智慧的藩篱，便自受其害；正如有人恶意拆毁邻舍花园的石墙，却被藏在石中的蛇所咬
(Ps 80:12)，
(Am 5:19)。
英文原文
8. The fatal results to kings of such an unwise policy; the wrong done to others recoils on themselves
(Ec 8:9);
they fall into the pit which they dug for others
(Es 7:10; Ps 7:15; Pr 26:27).
Breaking through the wise fences of their throne, they suffer unexpectedly themselves; as when one is stung by a serpent lurking in the stones of his neighbor's garden wall
(Ps 80:12),
which he maliciously pulls down
(Am 5:19).
9
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9. 挪移石头*——指古建筑的石头[WEISS]；他邻舍的地界[HOLDEN]；从石矿中凿出*[MAURER]。
*危险*——被碎片，或被斧头反彈击中自己。东方多有简练的格言。其意为：违背真智慧者，报应必归己身。
英文原文
9. removeth stones--namely, of an ancient building [WEISS]. His neighbor's landmarks [HOLDEN]. Cuts out from the quarry [MAURER].
endangered--by the splinters, or by the head of the hatchet, flying back on himself. Pithy aphorisms are common in the East. The sense is: Violations of true wisdom recoil on the perpetrators.
10
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*10. 铁……钝了*——指「劈木头」
(Ec 10:9)，
对应「愚昧人立在高位」
(Ec 10:6)，
缺乏锋利。两种情形都需要用更大的力量；但「蛮力」若无判断，反而「危及」自己。当译作：「若有人把铁器弄钝了」[MAURER]。偏信急躁之谋士而不用审慎之谋士，以致凡事必须以蛮力推进，正是罗波安所受的「损害」
(1Ki 12:1-33)。
*智慧能助人成功*——使事有顺遂的结局。不必以蛮「力」强推事情而自受其害
(Ec 9:16, 18)。
英文原文
10. iron . . . blunt--in "cleaving wood"
(Ec 10:9),
answering to the "fool set in dignity"
(Ec 10:6),
who wants sharpness. More force has then to be used in both cases; but "force" without judgment "endangers" one's self. Translate, "If one hath blunted his iron" [MAURER]. The preference of rash to judicious counsellors, which entailed the pushing of matters by force, proved to be the "hurt" of Rehoboam
(1Ki 12:1-33).
wisdom is profitable to direct--to a prosperous issue. Instead of forcing matters by main "strength" to one's own hurt
(Ec 9:16, 18).
11
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11. 若不施「咒语」，「蛇必咬人」；「而喋喋不休的谗毁者也不遑多让」。所以，正如人可以藉咒语避开蛇
(Ps 58:4, 5)，
照样，人也可以藉审慎避开谗毁者的毒刺
(Ec 10:12)
[HOLDEN]。这样，「未施咒语」对应「不磨锋刃」
(Ec 10:10)，
二者皆为缺乏判断的比喻。MAURER 译作：「行法术者（边注作『舌之主人』）从其法术无所得」，因为蛇在他来不及施法之前便咬人；故须时刻谨慎。
Ec 10:8-10
论行事之谨慎；
Ec 10:11
及以下经文论言语之谨慎。
英文原文
11. A "serpent will bite" if "enchantment" is not used; "and a babbling calumniator is no better." Therefore, as one may escape a serpent by charms
(Ps 58:4, 5),
so one may escape the sting of a calumniator by discretion
(Ec 10:12),
[HOLDEN]. Thus, "without enchantment" answers to "not whet the edge"
(Ec 10:10),
both expressing, figuratively, want of judgment. MAURER translates, "There is no gain to the enchanter" (Margin, "master of the tongue") from his enchantments, because the serpent bites before he can use them; hence the need of continual caution.
Ec 10:8-10,
caution in acting;
Ec 10:11
and following verses, caution in speaking.
12
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*12. 恩言*——藉此他防备突然的伤害
(Ec 10:11)。
*吞灭自己*——
(Pr 10:8, 14, 21, 32；12:13；15:2；22:11)。
英文原文
12. gracious--Thereby he takes precaution against sudden injury
(Ec 10:11).
swallow up himself--
(Pr 10:8, 14, 21, 32; 12:13; 15:2; 22:11).
13
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13. 借以说明愚昧人之言语的愚妄与为害；即
Ec 10:12
的末句。
英文原文
13. Illustrating the folly and injuriousness of the fool's words; last clause of
Ec 10:12.
14
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*14. 多言多语*——
(Ec 5:2)。
*人不能知道将来……*——
(Ec 3:22；6:12；8:7；11:2； Pr 27:1)。
若人（普世，包括智慧人在内）都不能预见将来，愚昧人更不能；所以他的「多言」都是徒然。
英文原文
14. full of words--
(Ec 5:2).
a man cannot tell what shall be--
(Ec 3:22; 6:12; 8:7; 11:2; Pr 27:1).
If man, universally (including the wise man), cannot foresee the future, much less can the fool; his "many words" are therefore futile.
15
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*15. 劳碌……疲乏*——
(Isa 55:2； Hab 2:13)。
*不知道怎样进城*——谚语，喻指连最普通的事都茫然不知
(Ec 10:3)；
属灵之意指天上的城
(Ps 107:7； Mt 7:13, 14)。
MAURER 将
Ec 10:15
与以下经文相连。因愚昧人（即有害之君王，
Ec 10:4-7)所引起的劳碌（烦扰），搅扰那「不知道怎样进城」去逢迎他们的人。英文译本较为简单。
英文原文
15. labour . . . wearieth--
(Isa 55:2; Hab 2:13).
knoweth not how to go to the city--proverb for ignorance of the most ordinary matters
(Ec 10:3);
spiritually, the heavenly city
(Ps 107:7; Mt 7:13, 14).
MAURER connects
Ec 10:15
with the following verses. The labor (vexation) caused by the foolish (injurious princes,
Ec 10:4-7)
harasses him who "knows not how to go to the city," to ingratiate himself with them there. English Version is simpler.
16
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16. 孩童*——耽于享乐；行事带有孩童的轻浮。不是按年岁*而言；因为一国在年轻君王治下也能享通，如约西亚。
*早晨宴乐*——早晨原是东方施行公义之时
(Jer 21:12)；
此处指沉溺于宴乐
(Isa 5:11； Ac 2:15)。
英文原文
16. a child--given to pleasures; behaves with childish levity. Not in years; for a nation may be happy under a young prince, as Josiah.
eat in the morning--the usual time for dispensing justice in the East
(Jer 21:12);
here, given to feasting
(Isa 5:11; Ac 2:15).
17
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*17. 贵胄之子*——不仅在血统上，更是在德行上，真正的贵胄
(So 7:1； Isa 32:5, 8)。
*合宜之时*——
(Ec 3:1)，
先尽了本分才可。
*为得力*——为使身体复原，不是为宴乐（已包含在「醉酒」中）。
英文原文
17. son of nobles--not merely in blood, but in virtue, the true nobility
(So 7:1; Isa 32:5, 8).
in due season--
(Ec 3:1),
not until duty has first been attended to.
for strength--to refresh the body, not for revelry (included in "drunkenness").
18
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*18. 建造*——字面作「椽木的接连」，指国
(Ec 10:16； Isa 3:6； Am 9:11)。
*手*——
(Ec 4:5； Pr 6:10)。
*滴漏*——因不及时修缮屋顶，雨水便渗漏进来。
英文原文
18. building--literally, "the joining of the rafters," namely, the kingdom
(Ec 10:16; Isa 3:6; Am 9:11).
hands--
(Ec 4:5; Pr 6:10).
droppeth--By neglecting to repair the roof in time, the rain gets through.
19
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简体中文
19. 指
Ec 10:18。
君王们不修补国家的破口（即「建造」），反而「设摆筵席为要发笑
(Ec 10:16)，
酒使他们生活快乐
(Ps 104:15)，
而（但是）金钱供给（满足他们的愿望）万事」，即他们收受贿赂以维持他们的奢华；因此种种冤屈便发生
(Ec 10:5, 6；3:16； Isa 1:23；5:23)。
MAURER 将「万事」解为那些冤屈——君王因「金钱」所行的；例如重税，正是罗波安失去十支派的缘由
(1Ki 12:4
等）。
英文原文
19. Referring to
Ec 10:18.
Instead of repairing the breaches in the commonwealth (equivalent to "building"), the princes "make a feast for laughter
(Ec 10:16),
and wine maketh their life glad
(Ps 104:15),
and (but) money supplieth (answereth their wishes by supplying) all things," that is, they take bribes to support their extravagance; and hence arise the wrongs that are perpetrated
(Ec 10:5, 6; 3:16; Isa 1:23; 5:23).
MAURER takes "all things" of the wrongs to which princes are instigated by "money"; for example, the heavy taxes, which were the occasion of Rehoboam losing ten tribes
(1Ki 12:4,
&c.).
20
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*20. 意念*——字面作「自觉」。
*富足人*——指显贵之人。这话用于知道「意念」的属世君王，是比喻。但用于万王之王却完全字面地成立
(Ps 139:1-24)，
我们当时刻意识到祂对每一恶念的察觉。
*卧房*——最隐秘之处
(2Ki 6:12)。
*空中的鸟……*——谚语（参
Hab 2:11； Lu 19:40)；
以奇妙而迅速的方式，如同鸟或某种有翅膀的使者将咒诅的信息传给君王。在东方，超人的智慧被归之于鸟（参阅
Job 28:21；
故有此谚）。
英文原文
20. thought--literally, "consciousness."
rich--the great. The language, as applied to earthly princes knowing the "thought," is figurative. But it literally holds good of the King of kings
(Ps 139:1-24),
whose consciousness of every evil thought we should ever realize.
bed-chamber--the most secret place
(2Ki 6:12).
bird of the air, &c.--proverbial (compare
Hab 2:11; Lu 19:40);
in a way as marvellous and rapid, as if birds or some winged messenger carried to the king information of the curse so uttered. In the East superhuman sagacity was attributed to birds (see on
Job 28:21;
hence the proverb).
Ec 10:1-20。
1. 承接
Ec 9:18。
*有名誉之人*——例如大卫
(2Sa 12:14)；
所罗门
(1Ki 11:1-43)；
约沙法
(2Ch 18:1-34；19:2)；
约西亚
(2Ch 35:22)。
香料越精，膏油越易败坏。寻常的油却不易受损。所以人的宗教品格越高，他身上一时的罪愚所带来的伤害也越大。难闻之气在油中尚可忍受，但在那号称要作香气、且由调香师（「膏油匠」）精心调配之物中却不能容忍。「死苍蝇」正合「一点愚昧」（罪）之意，因为其微小
(1Co 5:6)；
而且「别西卜」之意即为苍蝇之王。「膏油」则对应「名誉」
(Ec 7:1； Ge 34:30)。
动词为单数，名词为复数，暗示每一只苍蝇都发出腐臭之气。