1
Ec 7:1-29.
英文原文
Ec 7:1-29.
1. (See on
Ec 6:12).
name--character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing
(Isa 9:6).
This alone is "good," while all else is "vanity" when made the chief end.
ointment--used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child
(Re 3:12)
is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment
(Isa 56:5; Mr 14:3-9).
Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed
(So 1:3).
and the day of [his] death, &c.--not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as
Php 1:23
has it.
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2. 证明
Ec 3:13；5:18
所指的不是属地之物的肉体享乐。
以感恩之心享用这些原是应当，但所罗门在自己的经历中发现，频繁的宴饮有害于敬虔。约伯所担心的也是如此
(Ec 1:4, 5)。
宴乐之家常令人不再思念神与永恒。在「遭丧之家」看见死人，能使「活人」想到自己的「结局」。
英文原文
2. Proving that it is not a sensual enjoyment of earthly goods which is meant in
Ec 3:13; 5:18.
A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear
(Ec 1:4, 5).
The house of feasting often shuts out thoughts of God and eternity. The sight of the dead in the "house of mourning" causes "the living" to think of their own "end."
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*3. 愁烦*——即因严肃思念永恒而生的忧愁。
*喜笑*——放荡的欢乐
(Ec 2:2)。
*忧愁……胜过*——
(Ps 126:5, 6； 2Co 4:17； Heb 12:10, 11)。
MAURER 译作：「面带愁容之时，心里可以（是）有喜乐（好的）。」希伯来文中「好」与「喜乐」相当
(Ec 11:9)；
但平行的子句支持英文译本的译法。
英文原文
3. Sorrow--such as arises from serious thoughts of eternity.
laughter--reckless mirth
(Ec 2:2).
by the sadness . . . better--
(Ps 126:5, 6; 2Co 4:17; Heb 12:10, 11).
MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful"
(Ec 11:9);
but the parallel clause supports English Version.
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5.
(Ps 141:4, 5)。
敬虔的责备虽使肉体不快，却有益于心灵。愚昧人在这欢乐之家的歌声虽讨肉体喜悦，却伤害灵魂。
英文原文
5.
(Ps 141:4, 5).
Godly reproof offends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul.
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*6. 爆裂*——对应愚昧人响亮的欢笑。正是那吞噬他们的火，发出这看似欢乐的响声
(Joe 2:5)。
他们的光亮很快就在漆黑中熄灭。希伯来文中有谐音，Sirim（「荆棘」）与 Sir（「锅」）。恶人常被比作「荆棘」
(2Sa 23:6； Na 1:10)。
巴勒斯坦常用的燃料是晒干的牛粪；其燃烧缓慢，更使荆棘之火的迅速成为生动的图画，喻指愚昧人之结局的突兀
(Ps 118:12)。
英文原文
6. crackling--answers to the loud merriment of fools. It is the very fire consuming them which produces the seeming merry noise
(Joe 2:5).
Their light soon goes out in the black darkness. There is a paronomasia in the Hebrew, Sirim ("thorns"), Sir ("pot"). The wicked are often compared to "thorns"
(2Sa 23:6; Na 1:10).
Dried cow-dung was the common fuel in Palestine; its slowness in burning makes the quickness of a fire of thorns the more graphic, as an image of the sudden end of fools
(Ps 118:12).
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*7. 勒索*——回到
Ec 3:16；5:8
的思想。
它与
Ec 7:4-6
的联系在于：看见「愚昧人」所行的「欺压」，可能引诱「智慧人」质疑神的作为，并效法
(Ec 7:5, 6)
所述的愚妄（即「狂妄」）。WEISS 将「勒索」译为欢乐所生的「心神分散」。但
Ec 5:8
支持英文译本的译法。
*礼物*——即看见「审判之处」
(Ec 3:16)
的贿赂，可能使智慧人失去智慧（即「心」），
(Job 12:6；21:6, 7；24:1
等）。这比 WEISS 所译「慷慨的心」更符合平行结构。
英文原文
7. oppression--recurring to the idea
(Ec 3:16; 5:8).
Its connection with
Ec 7:4-6
is, the sight of "oppression" perpetrated by "fools" might tempt the "wise" to call in question God's dispensations, and imitate the folly (equivalent to "madness") described
(Ec 7:5,6).
WEISS, for "oppression," translates, "distraction," produced by merriment. But
Ec 5:8
favors English Version.
a gift--that is, the sight of bribery in "places of judgment"
(Ec 3:16)
might cause the wise to lose their wisdom (equivalent to "heart"),
(Job 12:6; 21:6, 7; 24:1,
&c.). This suits the parallelism better than "a heart of gifts"; a benevolent heart, as WEISS.
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8. 与
Ec 7:7
相连。
让「智慧人」等候「结局」，那些现今（在「起初」）使他们信心困惑的「欺压」，至终必因神的作为显明是为他们的益处而效力。「患难生忍耐」
(Ro 5:3)，
这远胜过兴旺可能在他们心中生出的「骄傲之灵」，正如兴旺在愚昧人中所生的一样
(Ps 73:2, 3, 12-14, 17-26； Jas 5:11)。
英文原文
8. connected with
Ec 7:7.
Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by God's working to be overruled to their good. "Tribulation worketh patience"
(Ro 5:3),
which is infinitely better than "the proud spirit" that prosperity might have generated in them, as it has in fools
(Ps 73:2, 3, 12-14, 17-26; Jas 5:11).
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*9. 勿恼怒*——对所遭遇的逆境心怀不耐，正如约伯
(Ec 5:2； Pr 12:16)。
英文原文
9. angry--impatient at adversity befalling thee, as Job was
(Ec 5:2; Pr 12:16).
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10. 不要质疑神的作为，为何祂使你过去的日子胜过现今，正如约伯所行
(Job 29:2-5)。
这问题的提出本身，便表明属天的「智慧」（边注）在你心中未受到当作至善所当得的重视。
英文原文
10. Do not call in question God's ways in making thy former days better than thy present, as Job did
(Job 29:2-5).
The very putting of the question argues that heavenly "wisdom" (Margin) is not as much as it ought made the chief good with thee.
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11. 宜译作：「智慧与产业一样好」，即智慧与产业一样宝贵；「而且有益」（字面作「并有利益」），对那「见日光之人」（即活人，
Ec 11:7； Job 3:16； Ps 49:19)更是如此。
英文原文
11. Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that see the sun" (that is, the living,
Ec 11:7; Job 3:16; Ps 49:19).
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12. 字面作：（在）智慧之荫庇下（参
Isa 30:2)（与在）金钱之荫庇下（相同）；智慧使人避人生之祸，不亚于金钱。
*便是这样*——宜译作「智慧之知识的卓越赐人生命」，即最高意义上的生命，今世与来世的
(Pr 3:18； Joh 17:3； 2Pe 1:3)。
智慧（宗教）不能如金钱般失落。它在逆境与顺境中都护庇人；金钱只在顺境中如此。
Ec 7:10
的问题正表明人缺少它。
英文原文
12. Literally, (To be) in (that is, under) the shadow
(Isa 30:2)
of wisdom (is the same as to be) in (under) the shadow of money; wisdom no less shields one from the ills of life than money does.
is, that--rather, "the excellency of the knowledge of wisdom giveth life," that is, life in the highest sense, here and hereafter
(Pr 3:18; Joh 17:3; 2Pe 1:3).
Wisdom (religion) cannot be lost as money can. It shields one in adversity, as well as prosperity; money, only in prosperity. The question in
Ec 7:10
implies a want of it.
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13. 就神的作为而论，当思想祂的安排不能更改；因为谁能等等。
*曲的……直的*——人不能修正神定为「缺乏」与「不利」
(Ec 1:15； Job 12:14)的事。
英文原文
13. Consider as to God's work, that it is impossible to alter His dispensations; for who can, &c.
straight . . . crooked--Man cannot amend what God wills to be "wanting" and "adverse"
(Ec 1:15; Job 12:14).
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*14. 思想*——承接
Ec 7:13。
「思想」，即视之为「神的作为」；因为「神也(希伯来文作『设立』)造这（逆境），如同造那（顺境）一样。」「逆境」是神「定为曲」的事物之一，人不能「使之直」。所以他应当「忍耐」
(Ec 7:8)。
*在他之后*——意即「免得人在神之后找出任何（可责之处）」（即在思想神的作为之后，
Ec 7:13)。
武加大译本与叙利亚译本作「敌挡祂」（参
Ec 7:10； Ro 3:4)。
英文原文
14. consider--resumed from
Ec 7:13.
"Consider," that is, regard it as "the work of God"; for "God has made (Hebrew, for 'set') this (adversity) also as well as the other (prosperity)." "Adversity" is one of the things which "God has made crooked," and which man cannot "make straight." He ought therefore to be "patient"
(Ec 7:8).
after him--equivalent to "that man may not find anything (to blame) after God" (that is, after "considering God's work,"
Ec 7:13).
Vulgate and Syriac, "against Him" (compare
Ec 7:10; Ro 3:4).
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15. 所罗门在虚空的年日——即他背道之时——所怀的反对
(Ec 8:14； Job 21:7)。
*义人……灭亡*——
(1Ki 21:13)。
指今世的死，不是永死
(Joh 10:28)。
但参阅
Ec 7:16；
「义人」可能是自以为义之人。
*恶人……长寿*——防备滥用此话之法，见
Ec 8:12。
英文原文
15. An objection entertained by Solomon
in the days of his vanity--his apostasy
(Ec 8:14; Job 21:7).
just . . . perisheth--
(1Ki 21:13).
Temporal not eternal death
(Joh 10:28).
But see on
Ec 7:16;
"just" is probably a self-justiciary.
wicked . . . prolongeth--See the antidote to the abuse of this statement in
Ec 8:12.
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16. HOLDEN 将
Ec 7:16
视为反对者的讥诮推论，而
Ec 7:17
则为如今悔改的所罗门的答复。正如
(1Co 15:32)
是怀疑者的反对；(1Co 15:33) 是答复。然而，「不要行义过分」也可视为所罗门的话，禁止自造的义——一种以外表仪文要勉强从神手中夺取救恩，而非当作祂恩典之赐来领受的义。这是一种与神隔绝的、狂热的、法利赛式的义；因为「敬畏神」与之相对
(Ec 7:18；5:3, 7； Mt 6:1-7；9:14；23:23, 24； Ro 10:3； 1Ti 4:3)。
*过智*——
(Job 11:12； Ro 12:3, 16)，
狂妄自足，仿佛对神圣真理的全部都已知晓。
*自取灭亡*——使自己招致无谓的逼迫、苦行与神的震怒；因此招致早死。「自取灭亡」对应
Ec 7:15
的「灭亡」；「行义过分」对应「义人」。所以
Ec 7:15
所指的乃是自以为义之人，并非真正称义之人。
英文原文
16. HOLDEN makes
Ec 7:16
the scoffing inference of the objector, and
Ec 7:17
the answer of Solomon, now repentant. So
(1Co 15:32)
the skeptic's objection;
(1Co 15:33)
the answer. However, "Be not righteous over much," may be taken as Solomon's words, forbidding a self-made righteousness of outward performances, which would wrest salvation from God, instead of receiving it as the gift of His grace. It is a fanatical, pharisaical righteousness, separated from God; for the "fear of God" is in antithesis to it
(Ec 7:18; 5:3, 7; Mt 6:1-7; 9:14; 23:23, 24; Ro 10:3; 1Ti 4:3).
over wise--
(Job 11:12; Ro 12:3, 16),
presumptuously self-sufficient, as if acquainted with the whole of divine truth.
destroy thyself--expose thyself to needless persecution, austerities and the wrath of God; hence to an untimely death. "Destroy thyself" answers to "perisheth"
(Ec 7:15);
"righteous over much," to "a just man." Therefore in
Ec 7:15
it is self-justiciary, not a truly righteous man, that is meant.
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17. 行恶过分*——如此措辞，为与「过分行义」相对。若不如此理解，便似乎暗示我们可以行些许*恶。「恶」指
Ec 7:15
的「恶人」；「未到死期而死」反对应「延年益寿」。可能有恶人因避免大恶而「长寿」
(Ec 7:15)。
所以所罗门说：不要愚昧（反对应
Ec 7:16
的「过智」），以致纵欲过度，惹神愤而 prematurely 剪除你恩典之日
(Ro 2:5)。
此诫命是针对罪人。当心使你的罪加重，以致你的境况无望。这是指着所罗门「虚空」的日子（背道之时，
Ec 7:15)而言，那时只有这样的诫命才适用。以反语而言，它含「丝毫不要行恶」之意。
英文原文
17. over much wicked--so worded, to answer to "righteous over much." For if not taken thus, it would seem to imply that we may be wicked a little. "Wicked" refers to "wicked man"
(Ec 7:15);
"die before thy time," to "prolongeth his life," antithetically. There may be a wicked man spared to "live long," owing to his avoiding gross excesses
(Ec 7:15).
Solomon says, therefore, Be not so foolish (answering antithetically to "over wise,"
Ec 7:16),
as to run to such excess of riot, that God will be provoked to cut off prematurely thy day of grace
(Ro 2:5).
The precept is addressed to a sinner. Beware of aggravating thy sin, so as to make thy case desperate. It refers to the days of Solomon's "vanity" (apostasy,
Ec 7:15),
when only such a precept would be applicable. By litotes it includes, "Be not wicked at all."
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*18. 这……那*——指两种相反的极端
(Ec 7:16, 17)，
即狂热自智的义，与妄自大胆的恶。
*敬畏神的人必从其中出来*——必脱离这一切极端
(Pr 3:7)。
英文原文
18. this . . . this--the two opposite excesses
(Ec 7:16, 17),
fanatical, self-wise righteousness, and presumptuous, foolhardy wickedness.
he that feareth God shall come forth of them all--shall escape all such extremes
(Pr 3:7).
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19. 希伯来文作「那智慧」，即真智慧、宗教
(2Ti 3:15)。
*胜过十个有能力的人*——即有能而勇敢的将军
(Ec 7:12；9:13-18； Pr 21:22；24:5)。
这些人「守望者儆醒也是徒然，除非主保守那城」
(Ps 127:1)。
英文原文
19. Hebrew, "The wisdom," that is, the true wisdom, religion
(2Ti 3:15).
than ten mighty--that is, able and valiant generals
(Ec 7:12; 9:13-18; Pr 21:22; 24:5).
These "watchmen wake in vain, except the Lord keep the city"
(Ps 127:1).
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20. 指
Ec 7:16。
不要「自以为义」，不要企图以过量自定的仪文在神面前使自己成为「义」；「因为真的『智慧』、或『义』，显明并无一个义人」等等。
英文原文
20. Referring to
Ec 7:16.
Be not "self-righteous," seek not to make thyself "just" before God by a superabundance of self-imposed performances; "for true 'wisdom,' or 'righteousness,' shows that there is not a just man," &c.
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21. 所以你既远非完全的「义人」，自己也有许多要蒙神赦免之处，就不要像自以为义之人
(Ec 7:16； Lu 18:9, 11)
那样苛刻地计较别人——例如你的仆人——所说攻击你的话，他们因此缩短自己的年日
(Ec 7:15, 16)；
在神面前你是他们的「同作仆人的」
(Mt 18:32-35)。
英文原文
21. As therefore thou being far from perfectly "just" thyself, hast much to be forgiven by God, do not take too strict account, as the self-righteous do
(Ec 7:16; Lu 18:9, 11),
and thereby shorten their lives
(Ec 7:15, 16),
of words spoken against thee by others, for example, thy servant: Thou art their "fellow servant" before God
(Mt 18:32-35).
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22.
(1Ki 2:44)。
英文原文
22.
(1Ki 2:44).
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*23. 这一切*——重接
Ec 7:15
的「一切」；所以
Ec 7:15-22
是他「虚空」之日子中所付出代价而得来之经历的果子。
*我要智慧*——我曾尝试要「有智慧」，不倚靠神。但真智慧那时「离他甚远」，尽管他仍凭神的恩赐保留属人的智慧。如「过智」
(Ec 7:16)。
英文原文
23. All this--resuming the "all" in
Ec 7:15; Ec 7:15-22
is therefore the fruit of his dearly bought experience in the days of his "vanity."
I will be wise--I tried to "be wise," independently of God. But true wisdom was then "far from him," in spite of his human wisdom, which he retained by God's gift. So "over wise"
(Ec 7:16).
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*24. 离甚远……极深*——真智慧若脱离「敬畏神」而寻求，便是如此
(Ec 7:18； De 30:12, 13； Job 11:7, 8；28:12-20, 28； Ps 64:6； Ro 10:6, 7)。
英文原文
24. That . . . far off . . . deep--True wisdom is so when sought independently of "fear of God"
(Ec 7:18; De 30:12, 13; Job 11:7, 8; 28:12-20, 28; Ps 64:6; Ro 10:6, 7).
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25. 字面作：「我转，我心也转向。」此短语为《传道书》所特有，适合悔罪者回转、与心相议自己过往的人生。
*愚昧的邪恶*——他如今在悔改的路上比
Ec 1:17；2:12
更进了一步；在那里只称「愚妄」，未加「邪恶」之前缀。
*理由*——宜译作对事物的「正当估价」。HOLDEN 也译作「狂妄（即人的狂妄追求）的愚昧（即有罪的愚妄，对应平行句的『邪恶』）」。
英文原文
25. Literally, "I turned myself and mine heart to." A phrase peculiar to Ecclesiastes, and appropriate to the penitent turning back to commune with his heart on his past life.
wickedness of folly--He is now a step further on the path of penitence than in
Ec 1:17; 2:12,
where "folly" is put without "wickedness" prefixed.
reason--rather, "the right estimation" of things. HOLDEN translates also "foolishness (that is, sinful folly, answering to 'wickedness' in the parallel) of madness" (that is, of man's mad pursuits).
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26. 「我发现」在我一切罪恶的愚行之中，没有什么像拜偶像的女子那样，成为引诱我远离神的毁灭性网罗
(1Ki 11:3, 4； Pr 5:3, 4；22:14)。
正如「神的恩宠胜过生命」，那引诱人远离神的女人便「比死更苦」。
*凡讨神喜悦之人*——如约瑟
(Ge 39:2, 3, 9)。
唯有神的恩典能使人不致跌倒。
英文原文
26. "I find" that, of all my sinful follies, none has been so ruinous a snare in seducing me from God as idolatrous women
(1Ki 11:3, 4; Pr 5:3, 4; 22:14).
As "God's favor is better than life," she who seduces from God is "more bitter than death."
whoso pleaseth God--as Joseph
(Ge 39:2, 3, 9).
It is God's grace alone that keeps any from falling.
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*27. 这*——即
Ec 7:28
所接下来要说的话。
*一一数算*——即将一事与另一事相比较[HOLDEN 与 MAURER]。
*筹算*——正确的估价。但
Ec 7:28
更支持 GESENIUS。即「逐一考量众女子」。
英文原文
27. this--namely, what follows in
Ec 7:28.
counting one by one--by comparing one thing with another [HOLDEN and MAURER].
account--a right estimate. But
Ec 7:28
more favors GESENIUS. "Considering women one by one."
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28. 宜译作，指他的过去经历：「我心又寻，却找不着。」
*一个人*——即配得上「人」之名的，「正直的」人；在我朝臣中千人中找不到一个
(Job 33:23； Ps 12:1)。
唯有耶稣基督一人完全实现了「人」的完美理想。「万万人之首」
(So 5:10)。
从未有完全的「女子」，连童贞女马利亚也不是。所罗门在「千」字上暗指他三百妃七百嫔。在这些人中他不可能找到那一个真妻子对一个丈夫所尽的忠贞。与
Ec 7:26
相连，并非对女性无条件的谴责，正如
Pr 12:4；31:10
等所证。
英文原文
28. Rather, referring to his past experience, "Which my soul sought further, but I found not."
one man--that is, worthy of the name, "man," "upright"; not more than one in a thousand of my courtiers
(Job 33:23; Ps 12:1).
Jesus Christ alone of men fully realizes the perfect ideal of "man." "Chiefest among ten thousand"
(So 5:10).
No perfect "woman" has ever existed, not even the Virgin Mary. Solomon, in the word "thousand," alludes to his three hundred wives and seven hundred concubines. Among these it was not likely that he should find the fidelity which one true wife pays to one husband. Connected with
Ec 7:26,
not an unqualified condemnation of the sex, as
Pr 12:4; 31:10,
&c., prove.
29
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29. 解释为何连相对正直的男女都如此稀少的「惟一」理由，乃是：神造人本为正直，他们（人）却……。关于恶之源——神学的最大奥秘——所能「找到」的惟一说明，就是圣书所记的
(Ge 2:1-3:24)。
在人的「巧计」之中，特别指
Ec 7:26
所提的那一项，所罗门亲历其苦果，即破坏神起初一男配「一」女的婚姻之律
(Mt 19:4, 5, 6)。
「人」为单数，即亚当；「他们」为复数，即亚当、夏娃及其后裔。
英文原文
29. The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ
(Ge 2:1-3:24).
Among man's "inventions" was the one especially referred to in
Ec 7:26,
the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman
(Mt 19:4, 5, 6).
"Man" is singular, namely, Adam; "they," plural, Adam, Eve, and their posterity.
Ec 7:1-29。
1.（参阅
Ec 6:12)。
*名誉*——指品格，即敬虔的心思与生活；不是单指在人面前的名声，而是人在神眼中所是的，在神看来「名」与「实际」原为一
(Isa 9:6)。
唯独这才是「美善」，其余一切若被当作首要目的，便都是「虚空」。
*膏油*——在盛大的筵席上大量使用，在东方炎热之地格外清凉提神。希伯来文中「名」与「膏油」二字音近，Sheem 与 Shemen，正巧构成巧妙的谐音。「膏油」的香气只在受膏者头与衣服所在之处散发，且只能维持一时。神赐给祂儿女的「名」
(Re 3:12)
却是永远长存、遍及万邦。那以贵重的膏油膏耶稣的妇人，也因此从耶稣基督得着了永远的名以为赏赐
(Isa 56:5； Mr 14:3-9)。
耶稣基督自己也得着这样的名，祂作弥赛亚即为「受膏者」之意
(So 1:3)。
*人死的日子，胜过……*——并非对神创造人一事的一般性责难；而是与上文相连，指对一个已有敬虔之名的人来说，他死的日子比他生的日子「更好」；正如
Php 1:23
所说「好得无可比拟」。