1
Ec 6:1-12.
英文原文
Ec 6:1-12.
1. common--or else more literally,--"great upon man," falls heavily upon man.
2
無標題
*2. 反倒*——即他自己的享用。
*神使他不能喫用*——這使他有別於
Ec 5:19
中的「富人」。
「神賜給」一詞也使他與那以「欺壓」致富之人有別
(Ec 5:8, 10)。
*外人*——即與他無親無故，甚至與他爲敵之人
(Jer 51:51； La 5:2； Ho 7:9)。
他似乎有「權」隨意處置自己的財富，但有一看不見的能力任憑他陷入自己的貪婪：神定意要他爲「外人」勞碌
(Ec 2:26)，
因那人已在神眼前蒙恩。
英文原文
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.
3
無標題
3. 即使一個人（這樣的人）有許多（即「一百」，
2Ki 10:1)兒女，
且沒有「外人」作他的繼承人
(Ec 6:2)，
又活得長久（「許多年日」表示人生最美滿之時仍甚短促，
Ge 47:9)，
卻在生時未曾享過真正的「福樂」，死時又不得尊榮、沒有「埋葬」
(2Ki 9:26, 35)，
那未成形而墜胎的胎兒倒比他好。在東方不得埋葬乃是極大的羞辱。「果子未熟先落，勝過留在樹上至腐爛」[HENRY]。
英文原文
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].
4
無標題
*4. 他*——宜譯作「它」，即「那不到期而落的胎」。所以是「它的名」，不是「他的名」。
*虛虛而來*——毫無目的；這正是那以財富爲至善者毫無目標之人生的寫照。
*暗暗*——墜胎者的黑暗；預表貪婪者死後不得尊榮以及在墳墓那一邊幽暗的前途。
英文原文
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.
5
無標題
*5. 這*——卻「比那勞碌愁苦的吝嗇人更得安息」。
英文原文
5. this--yet "it has more rest than" the toiling, gloomy miser.
6
無標題
6. 若以爲吝嗇者長壽便使他在不到期而落之胎以上，所羅門回答說：長壽若不得享真正的福樂，不過是延長的痛苦；財富也不能使他免於去「衆人所去之處」。他既不配得生，也不配得死，更不配得永世。
英文原文
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.
7
無標題
*7. 人*——宜譯作「那人」，即吝嗇者
(Ec 6:3-6)。
因爲並非* all*人都爲口腹，即爲滿足自我而勞碌。
*胃口*——希伯來文作「靈魂」。慾望的永不知足，使勞碌所設的唯一目標，即滿足自我，不能達到；「那人」因此從他的財富中得不着「益處」
(Ec 6:3)。
英文原文
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).
8
無標題
*8. 因爲*——「然而」[MAURER]。
這「因爲」之意是（與吝嗇者的永不知足相對）：「因爲智慧人比愚昧人多有什麼長處呢？」
*什麼*——長處，即優越之處，勝過那不知如何正直行事之人。
*窮人……知道怎樣行在活人面前，有什麼長處呢？*——即正當享用並享受生命
(Ec 5:18, 19)，
也就是喜樂、感恩、敬虔地「行」
(Ps 116:9)。
英文原文
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).
9
無標題
9. 對
Ec 6:8
之問題的回答。
長處便是這樣：
*眼所見的勝過……*——智慧人對眼前可見之福的敬虔享受——
*（愚昧人的）慾望之遊蕩*——字面作行走
(Ps 73:9)，
即對他所未得之物的虛浮、永不知足的慾望
(Ec 6:7； Heb 13:5)。
*這*——慾望的無休止遊蕩，不安於知足地享受眼前
(1Ti 6:6, 8)。
英文原文
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).
10
無標題
10. 第二部分從此開始。人的勞碌既都虛空，何爲至善？
(Ec 6:12)。
答案在餘下的全書中。
*現有的……早已起了名*——人的各種境遇
*早已起了名*——不僅早已存在
Ec 1:9；3:15，
而且早已得了它當得的「虛空」之名，
*也知道那*——即虛空
*就是人*——希伯來文作「亞當」，意即「紅土」之人，造物主按其脆弱適當地爲他起了這名。
*不能與那……爭辯*——
(Ro 9:20)。
英文原文
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).
11
無標題
11. 「既然」人不能逃避屬地之事中那因神「大能」旨意而固有的「虛空」，也不能質疑神在這些安排中的智慧（即「爭辯」等等），
*人有什麼益處呢*——就至善而言，這些虛空之物於人何益？毫無所益。
英文原文
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.
12
無標題
*12. 誰知道……*——不敬虔之人活着時不知道什麼是真正的「福」，也不知道「身後將遇何事」，即他所作所爲的結局將如何
(Ec 3:22；8:7)。
敬虔之人或受試探要因神的安排「與神爭辯」
(Ec 6:10)；
但他們不能完全知曉這些安排今世來世所成就的智慧目的。他們因欺壓者所受的苦，對他們而言實比無雲的興旺更爲有益；罪人正被容許積滿他們的罪咎。部分報應現今已顯明神的道路爲義。審判必將一切講明。在
Ec 7:1-29
中，他答覆本節，陳述何爲善。
英文原文
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——或更字面地譯作——「在人身上爲重」，即沉重地壓在人身上。