传道书第2章

《圣经》传道书-第2章

传2:1 我心里说：“来吧，我以喜乐试试你，你好享福！”谁知，这也是虚空。 (串)路12:19|箴21:17

†[吕]我心里说：“来！我要以喜乐试试你，你只管享乐。”哎，这也是虚空。

†[思]我心下自语：“来，试一试快乐，享受一下福乐！”看，这也是空虚。

†[当代]我心中这样想：来吧，不如尽情快乐、好好享受一下吧！唉！这也是毫无意义的。

†[新译]我自己心里说：“来吧，我用享乐试试你，让你看看有什么好处。”想不到，这也是虚空。

†[Wlb]我心自谓、其来、我以逸乐试尔、可享福祉、斯亦虚空、

†[Xdv]我自言自语：“来吧！试一试享乐！来享享福！”可是，这也是空虚。

†[Kjv]I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.

†[Nkjv]I said in my heart, "Come now, I will test you with mirth; therefore enjoy pleasure"; but surely, this also was vanity.

†[BBE]I said in my heart, I will give you joy for a test; so take your pleasure--but it was to no purpose.

†[GNT] I decided to enjoy myself and find out what happiness is. But I found that this is useless, too.

†[NIV]I thought in my heart, "Come now, I will test you with pleasure to find out what is good." But that also proved to be meaningless.

本会注释　　心里。即“对自己”说（英文RSV版）。这是所罗门心中的理性部分，对代表肉体欲望和满足的那一部分说话。这种独白是思维的活动。参路12:17-19中财主的富人的独白。
　　试试。即“考验”或“试验”，看看结果如何。
　　喜乐。原文的含义很广，均表示给身体感官带来的快乐。本文指因参与属世的娱乐而来情感和欲望。但该词在其他地方可表示宗教的快乐和幸福。
　　享福。直译为“看好东西”，即“享受人生的乐趣”。相当于现代的“过得开心”。所罗门提议尽情享受世界所提供的快乐，从中追求持久的满足。

传2:2 我指嬉笑说：“这是狂妄。”论喜乐说：“有何功效呢？” (串)箴14:13传7:6

†[吕]我指着嬉笑说：“这是狂妄”；指着喜乐说：“这有什么作用？”

†[思]我称欢笑为“疯狂”，我对喜乐说：“这有何用？”

†[当代]欢笑呀！你只是一阵的疯狂；享乐呀！你带来什么呢？

†[新译]对嬉笑，我说：“那是狂妄”；对享乐，我说：“这有什么作用呢？”

†[Wlb]我谓嬉笑为狂、逸乐何益、

†[Xdv]我发觉嬉笑是狂妄，享乐毫无益处。

†[Kjv]I said of laughter, It is mad: and of mirth, What doeth it?

†[Nkjv]I said of laughter--"Madness!"; and of mirth, "What does it accomplish?"

†[BBE]Of laughing I said, It is foolish; and of joy--What use is it?

†[GNT] I discovered that laughter is foolish, that pleasure does you no good.

†[NIV]Laughter," I said, "is foolish. And what does pleasure accomplish?"

本会注释　　嬉笑（sechoq）。该词还有“戏耍”（箴10:23）“笑话”（哀3:14）之意。其动词形式亦为“戏耍”（撒下2:14）。以满足声色之乐为人生的最高幸福乃是极大的堕落（见《先知与君王》第76页）。
　　狂妄。直译是“愚蠢”。参传1:17相关的希伯来语词。
　　喜乐。该词原文既能指来自骄傲和情欲的快乐，也可以指普通合理的快乐。
　　有何功效呢？或“有什么用处呢？”参保罗在罗6:21中肯的质询。

传2:3 我心里察究，如何用酒使我肉体舒畅，我心却仍以智慧引导我；又如何持住愚昧，等我看明世人，在天下一生当行何事为美。 (串)传1:17

†[吕]我心里探察，要怎样用酒使我的肉体舒畅，要怎样固执着愚昧，等到我看明人类在光天之下尽他一生小小数目的日子里要怎样行才好；我的心仍然靠着智慧来引导。

†[思]我遂决意喝酒以使我的肉身畅快，──但我的心仍为智慧所引导，并决意迷于狂妄的事，直到我看清，世人在天下一生有限的岁月中所做的事，有什么好处为止。

†[当代]于是我决意用酒刺激自己，但仍然保持理智去体验荒唐的生活，直至找出在短暂的人生中，人究竟可以做些什么为止。

†[新译]我心里筹思，怎样用酒使我的身体畅快，又保持愚昧，但我的内心仍由智慧引导；直到我看明世人，在诸天之下一生有限的年日中所行的，对他们有益的是什么。

†[Wlb]我心思维、酌酒以快我身、而心仍为智慧所导、又思持守愚拙、知天下人毕生所行、孰为美善、

†[Xdv]为追求智慧的心愿所驱使，我决心藉酒自娱，寻求快乐。我想，也许这是人生在世的短暂岁月中最好的生活方式。

†[Kjv]I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.

†[Nkjv]I searched in my heart how to gratify my flesh with wine, while guiding my heart with wisdom, and how to lay hold on folly, till I might see what was good for the sons of men to do under heaven all the days of their lives.

†[BBE]I made a search with my heart to give pleasure to my flesh with wine, still guiding my heart with wisdom, and to go after foolish things, so that I might see what was good for the sons of men to do under the heavens all the days of their life.

†[GNT] Driven on by my desire for wisdom, I decided to cheer myself up with wine and have a good time. I thought that this might be the best way people can spend their short lives on earth.

†[NIV]I tried cheering myself with wine, and embracing folly-my mind still guiding me with wisdom. I wanted to see what was worthwhile for men to do under heaven during the few days of their lives.

本会注释　　用酒使我肉体舒畅。这里的“用”原文直译为“牵引”（见申21:3；诗28:3；何11:4）。 “酒”（yayin，见@创9:21@；@民28:7@注释），在圣所崇祀和异教仪式里表示“奠祭”（出29:40；利23:13；民15:5,7,10；28:14）。所罗门是在说：“我用酒牵引（刺激）我的身体”。他的身体似乎被酒所象征的马所牵拉。
　　引导。（申4:27；28:37；诗48:14；78:52；赛49:10）。这里暗示所罗门要用理智来控制自己的食欲和情感，保持适度。他一开始（见第1节注释），并不想完全放弃理智而走向极端。大多数沉湎于享乐的人也是这样想的。说人能在的罪恶中游刃有余，这是致命的骗局。
　　愚昧。在这里可能指“导致犯罪的事情”，而不是指罪本身。所罗门追求这些经验的原意，是要充分利用一下，了解它们所提供的满足，而不受它们所支配。
　　等我看。所罗门在这里表明了自己的目的。没有人要求他追随如此危险愚蠢的行径。上帝不可能要他这么做。
　　人（'adam）。泛指人类，包括男人和女人（见@创1:26；3:17@；@民24:3@注释）。
　　一生。直译是“数目”或“故事”，词根是saphar，意为“重新计算”，“计算”，“叙述”，“测量”）。表示“书”的名词也来自这个词根。

传2:4 我为自己动大工程，建造房屋，栽种葡萄园，

†[吕]我为自己动大工程，建造房屋，为自己栽种葡萄园，

†[思]我于是扩大我的工程：为自己建造宫室，栽植葡萄园，

†[当代]我为了得著满足，便为自己兴建亭台楼阁，栽种葡萄园，开垦花圃园囿，遍植果树，开凿池塘，浇灌丛林。我买了仆婢，又有家奴；所拥有的牛羊，远超过耶路撒冷历来的人所有的。

†[新译]我大事发展：为自己建造房屋，栽种葡萄园，

†[Wlb]我兴巨工、为己建屋、植葡萄园、

†[Xdv]我大兴土木，为自己建造房屋，栽种葡萄。

†[Kjv]I made me great works; I builded me houses; I planted me vineyards:

†[Nkjv]I made my works great, I built myself houses, and planted myself vineyards.

†[BBE]I undertook great works, building myself houses and planting vine-gardens.

†[GNT] I accomplished great things. I built myself houses and planted vineyards.

†[NIV]I undertook great projects: I built houses for myself and planted vineyards.

本会注释　　我为自己动大工程。无疑指他建筑的规模和辉煌。参1-3节，这当然是使人沉溺的方式中的一种值得肯定的方式（见王上7:1；9:1）。
　　建造房屋。见王上7:1-12；9:15-19。所罗门兴建了庞大的建筑工程。
　　葡萄园。参歌8:11。关于所罗门时代百姓的经济状况，见王上4:25，人人“都在自己的葡萄树下和无花果树下”。

传2:5 修造园囿，在其中栽种各样果木树；

†[吕]为自己修造庭园和园囿，在其中栽种各样果木树；

†[思]开辟园囿，在其中栽植各种果树，

†[当代]－

†[新译]修造园囿，在园中栽种各类果树，

†[Wlb]治园囿、而植诸果于其中、

†[Xdv]我修造庭院果园，种植各种果树。

†[Kjv]I made me gardens and orchards, and I planted trees in them of all kind of fruits:

†[Nkjv]I made myself gardens and orchards, and I planted all kinds of fruit trees in them.

†[BBE]I made myself gardens and fruit gardens, planting in them fruit-trees of all sorts.

†[GNT] I planted gardens and orchards, with all kinds of fruit trees in them;

†[NIV]I made gardens and parks and planted all kinds of fruit trees in them.

本会注释　　园。直译是“围墙”，来自动词“围绕”。由于近东地带的山羊，毛驴和其他牲口自由吃草的习惯，园子必须有坚固的围墙或栅栏。
　　囿（pardes），源于波斯语pairi-daêza，指波斯国王大型的动植物园（见@创2:8@注释）。所以pardes 是一个王家保护区，圈地或公园。英语的“天堂、乐园（paradise）来自希腊语paradeisos 。Pardes 是尼2:8的“园林”，歌4:13的“果园”。见创2:8注释。
　　树。显然指所罗门进行的大规模园艺工程，不仅是公园，而且还是果园。他在耶路撒冷南面的山边开辟了王园（王下25:4），在伯哈基琳种植了葡萄园，一般被认为是耶路撒冷以西4英里（6.4公里）的`Ain Karim，，但最近被认定为耶路撒冷以南2.1/2英里（4公里）的Ramoth Rahel（耶6:1）。另一个在巴力哈们（歌8:11）。

传2:6 挖造水池，用以浇灌嫩小的树木。

†[吕]我为自己挖造水池，用来浇灌生长的树林。

†[思]挖掘水池，以浇灌在生长中的树木。

†[当代]－

†[新译]挖造水池，用来浇灌培植树木的林园。

†[Wlb]凿池沼、以灌树木而养之、

†[Xdv]我挖掘水池，灌溉树木。

†[Kjv]I made me pools of water, to water therewith the wood that bringeth forth trees:

†[Nkjv]I made myself water pools from which to water the growing trees of the grove.

†[BBE]I made pools to give water for the woods with their young trees.

†[GNT] I dug ponds to irrigate them.

†[NIV]I made reservoirs to water groves of flourishing trees.

本会注释　　巴勒斯坦的降雨无法提供足够的水源（见本书卷二110页；见@创12:10@注释）。现在和过去一样，农田需要灌溉，所以农民就挖掘水池和水库蓄水。尼2:14节的“王池”被约瑟弗斯称为“所罗门的池子”（《战争史》5-4-2）。所谓所罗门的池子可以追溯到罗马时代，其中最大长约182.9米，宽63.1米，深15.2米。这些池子离伯利恒东南约4.8公里。所罗门也许还兴建了鱼池，放养各种鱼类（歌7:4）。

传2:7 我买了仆婢，也有生在家中的仆婢；又有许多牛群羊群，胜过以前在耶路撒冷众人所有的。

†[吕]我买了仆婢，也有生于家中的仆婢；我又有许多牛群羊群，胜过我以前所有在耶路撒冷的人。

†[思]买了奴婢，还有在家中出世的僮仆，又有许多牛羊，多过我以前住在耶路撒冷的人。

†[当代]－

†[新译]我买了仆婢，也有生在家中的奴仆；又拥有大群牛羊，胜过任何比我先在耶路撒冷的人所拥有的。

†[Wlb]购仆婢、亦有生于我家者、复有牛羊成群、胜于先我在耶路撒冷者、

†[Xdv]我买来男女奴隶，也有生在家里的。我拥有许多牛羊，比任何在耶路撒冷住过的人都多。

†[Kjv]I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:

†[Nkjv]I acquired male and female servants, and had servants born in my house. Yes, I had greater possessions of herds and flocks than all who were in Jerusalem before me.

†[BBE]I got men-servants and women-servants, and they gave birth to sons and daughters in my house. I had great wealth of herds and flocks, more than all who were in Jerusalem before me.

†[GNT] I bought many slaves, and there were slaves born in my household. I owned more livestock than anyone else who had ever lived in Jerusalem.

†[NIV]I bought male and female slaves and had other slaves who were born in my house. I also owned more herds and flocks than anyone in Jerusalem before me.

本会注释　　仆婢。为了进行所罗门庞大的工程，需要大量的仆人和工人。示巴女王曾诧异所罗门工程中雇工的数量（王上10:5）。所罗门无疑还有非希伯来族的奴隶（王上9:21；代下8:8）。还有大量希伯来仆人担任较为自由的奴隶（见@出21:2,20@；@申15:12,15@注释）。
　　生在家中的仆婢。直译是“我家里所生的孩子”，作为其他方式得到的奴隶的补充。买来或俘虏的奴隶自己也有孩子。关于所罗门的仆人的数目，见王上4:21-27；10:25,26。
　　牛群羊群。所罗门牛群羊群的数量无疑非常庞大。从向圣殿献祭的数量可以看出来（王上8:63）。除了献祭之外，还需要大量肉食供应国王所用的大批仆人和奴隶（见王上4:22,23；代上27:29-31）。

传2:8 我又为自己积蓄金银和君王的财宝，并各省的财宝；又得唱歌的男女和世人所喜爱的物，并许多的妃嫔。 (串)王上9:28;10:10

†[吕]我又为自己积蓄着金银、和君王的珍宝、各省的珍宝；我得了男女歌唱者和人类所喜爱之物、并许多的妃嫔（意难确定）。

†[思]我还聚敛了大批金银，及各王候各省份的财宝；拥有许多歌唱的男女，无数的嫔妃，以及人间所有的享受。

†[当代]我又为自己积聚金银，搜罗帝王和各省的奇珍异宝；又为自己组织歌咏团，召入无数的妃嫔，极尽声色奢华。

†[新译]我又为自己积蓄金银，以及列王和各省的财宝。我又为自己招募男女歌手，收纳许多妃嫔，是世人所以为乐的。

†[Wlb]且积金银、及诸王诸州之珍宝、又得伶人歌女、及人所悦者、姬妾众多、

†[Xdv]我为自己积聚君王的金银，各省的财宝。我有许多歌唱的男女，有无数的妃嫔，随心所欲。

†[Kjv]I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts.

†[Nkjv]I also gathered for myself silver and gold and the special treasures of kings and of the provinces. I acquired male and female singers, the delights of the sons of men, and musical instruments of all kinds.

†[BBE]I got together silver and gold and the wealth of kings and of countries. I got makers of song, male and female; and the delights of the sons of men--girls of all sorts to be my brides.

†[GNT] I also piled up silver and gold from the royal treasuries of the lands I ruled. Men and women sang to entertain me, and I had all the women a man could want.

†[NIV]I amassed silver and gold for myself, and the treasure of kings and provinces. I acquired men and women singers, and a harem as well-the delights of the heart of man.

本会注释　　金银。关于所罗门所拥有的贵重金属和金银器皿，见王上9:28；10:14- 27
　　；代下1:15；9:20-27。希西家向亚述王上缴的贡物用了国王的一部分财宝（王下18:14-16）。希西家曾向巴比伦国王的使者展示自己的财宝（王下20:13）。
　　财宝。可能指所罗门征收的各种的贡物和税金。上帝也用这个词指祂的子民（出19:5；诗135:4；参申7:6；14:2；26:18；玛3:17“特特归我”）。
　　各省的。可能指各属国及其百姓的贡物（见王上4:21,24；10:15）。
　　又得。该动词意为为“获得”，“指定”，或“任命”。创12:5为“所得的”。
　　唱歌的男女。所罗门一定有大量的娱乐活动，包括接待各国来宾。故需要许多专业演艺人员（见撒下19:35；摩6:5）。
　　妃嫔（shiddah wesh-iddoth，一般为“妾”）。Shiddah 的来源不详，可能是来自动词“掠夺”，指夺取被征服民族的女子。也可能来自一个动词，相当于阿拉伯语的动词“弄湿”。希伯来语用该词派生一个表示女性胸部的词语。七十士译本译为“男女斟酒人”（参士5:30）。

传2:9 这样，我就日见昌盛，胜过以前在耶路撒冷的众人。我的智慧仍然存留。 (串)传1:16

†[吕]这样我就日见昌丈大，胜过我以前所有在耶路撒冷的人；并且我的智慧仍为我所有。

†[思]我虽如此富有，超过以往住在耶路撒冷的人，但我仍没有丧失智慧。

†[当代]这样我便财势日增，享誉盛名，超过耶路撒冷历来所有的人；然而，我的智慧依然存在。

†[新译]于是我就日渐昌大，超过任何比我先在耶路撒冷的人；我的智慧仍然与我同在。

†[Wlb]我寖昌大、胜于先我在耶路撒冷者、而我之智慧尚存、

†[Xdv]不错，我强大，胜过任何在耶路撒冷住过的人；并且，我始终大有智慧。

†[Kjv]So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.

†[Nkjv]So I became great and excelled more than all who were before me in Jerusalem. Also my wisdom remained with me.

†[BBE]And I became great; increasing more than all who had been before me in Jerusalem, and my wisdom was still with me.

†[GNT] Yes, I was great, greater than anyone else who had ever lived in Jerusalem, and my wisdom never failed me.

†[NIV]I became greater by far than anyone in Jerusalem before me. In all this my wisdom stayed with me.

本会注释　　这样，我就日见昌盛。 所罗门没有掩饰对自己伟大统治的满意，表现了尼布甲尼撒吹嘘自己荣耀的精神：“这大巴比伦不是我用大能大力建为京都，要显我威严的荣耀么”（但4:30）。所罗门骄傲自满地指出他的财富和智慧超越过了他所有的先辈，甚至自己的父亲。
　　我的智慧仍然存留。直译是“我的智慧站在我的一边”，帮助他获得所有的财产，或保守他不至过度放纵（见第3节注释）。犹太解经家这两种看法都有。所罗门在愚昧中自以为聪明，就像喝醉的人自以为头脑清醒。

传2:10 凡我眼所求的，我没有留下不给他的；我心所乐的，我没有禁止不享受的；因我的心为我一切所劳碌的快乐，这就是我从劳碌中所得的分。 (串)传3:22;5:18;9:9

†[吕]凡我的眼所求的、我没有留下而不给它的；凡我的心所喜乐的、我没有阻止而不让享受的；因为我的心从我一切所劳碌的获得快乐：这就是我从一切劳碌中所得的分。

†[思]凡我眼所希求的，我决不加以拒绝；凡我心所愿享受的快乐，我决不加以阻止；因为我的心对我的一切劳苦工作，实在满意；其实，这也是我由劳苦工作应得的报酬。

†[当代]凡我眼所爱看、心所渴慕的，我都不加抑制，只管尽情享受，因这一切都是我用劳力换取回来的。

†[新译]我眼中所求的，我都不禁止；我心所喜欢的，我都没抑制。我的心因我的一切劳碌而快乐，这就是我从一切劳碌中所得的分。

†[Wlb]我目所欲者、我不阻之、我心所悦者、我不禁之、我所劳者、我心乐之、此即由劳所获之值也、

†[Xdv]我要什么，就有什么；我尽情享受，不受拘束。我从自己的辛劳得到快乐；这就是我的酬报。

†[Kjv]And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour.

†[Nkjv]Whatever my eyes desired I did not keep from them. I did not withhold my heart from any pleasure, For my heart rejoiced in all my labor; And this was my reward from all my labor.

†[BBE]And nothing which was desired by my eyes did I keep from them; I did not keep any joy from my heart, because my heart took pleasure in all my work, and this was my reward.

†[GNT] Anything I wanted, I got. I did not deny myself any pleasure. I was proud of everything I had worked for, and all this was my reward.

†[NIV]I denied myself nothing my eyes desired; I refused my heart no pleasure. My heart took delight in all my work, and this was the reward for all my labor.

本会注释　　所求的（sha'al）希伯来人常用的名字“扫罗”（Sha'ul），就是来自这个词根（见@撒上9:2@注释）。所罗门暗示自己走到了尽头，没有什么是没有尝试过的（见约壹2:15-17）。
　　享受……快乐（simchah … sameach）。两个动词都可以表示各种快乐的情感。无论是在宗教经验方面，还是在合理的快乐方面，或是在劳动，狂欢和放荡的行为上。所罗门的意思肯定是指凡他所研究的学问和所从事的工作，他都品尝过其果子。
　　分。指“份额”或“报酬”，如战利品，赃物，奖品，食物，财产和生活方式。在诗50:18中被译为“同伙”，指与“奸淫的人”同伙。所罗门在这里显然指自己的生活方式，即他所追求的幸福。

传2:11 后来，我察看我手所经营的一切事和我劳碌所成的功。谁知都是虚空，都是捕风；在日光之下毫无益处。 (串)传1:2,14

†[吕]后来我察看我的手所作的一切事、和我劳碌去作的工；嗐！都是虚空！都是捕风！在日光之下毫无益处。

†[思]但当我回顾我所作的一切工作，以及工作时所受的劳苦，看，一切都是空虚，都是追风；在太阳之下，毫无裨益。

†[当代]当我回顾我手辛勤所建树的一切时，唉，便发觉这些都只不过是捕风一般的虚无飘渺。在日光之下的一切事物，都没有半点益处。

†[新译]然后，我省察我手所作的一切，和我劳碌所成就的，想不到一切都是虚空，都是捕风，在日光之下毫无益处。

†[Wlb]我观我手所作诸工、及劳力之操作、乃知悉属虚空、莫非捕风、于日下无所裨益、

†[Xdv]可是，当我回顾自己的成就，思想所付出的辛劳，我领悟到一切都是空虚，都是捕风；世上的一切都没有益处。

†[Kjv]Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.

†[Nkjv]Then I looked on all the works that my hands had done And on the labor in which I had toiled; And indeed all was vanity and grasping for the wind. There was no profit under the sun.

†[BBE]Then I saw all the works which my hands had made, and everything I had been working to do; and I saw that all was to no purpose and desire for wind, and there was no profit under the sun.

†[GNT] Then I thought about all that I had done and how hard I had worked doing it, and I realized that it didn't mean a thing. It was like chasing the wind - of no use at all.

†[NIV]Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun.

本会注释　　捕风；在日光之下毫无益处。
　　我察看。原文的意思不止“随便看看”。该词根所派生的名词是“脸”，指面对所要考虑的问题。原文的“我”是强调形式。所罗门似乎在说：“我亲眼察看”。
　　捕风。声色之乐不能提供持久的满足。约4:24说“上帝是个灵”。祂不是许多灵中的一个，而是特殊和绝对的灵。人必须通过自己人性接近上帝。只有这样的联合，人才能得到完全的满足。所罗门所寻找的一切属世娱乐都是虚空，都是捕风（见@传1:14@注释）。
　　在日光之下。这个词组在《传道书》中出现29次，指人类的活动范围。在不同的语言中都有类似的表达方式。
　　益处。见@传1:3@注释。“益处”在《传道书》的哲理中是一个很重要的词，共出现了十次。在《旧约》其他地方没有出现。所罗门尝试和放纵过各种经验，事业和娱乐，看看能得到什么“益处”。该词词根的意思是是“盈余”或“余额”。有人认为该词可能用于犹太人的贸易。

传2:12 我转念观看智慧、狂妄，和愚昧。在王以后而来的人还能做什么呢？也不过行早先所行的就是了。 (串)传1:17;7:25

†[吕]我转而观看智慧、狂妄、和愚昧；阿，在王以后来的人还能作什么呢？也不过行早先行过的就是了。

†[思]我又回顾观察智慧、疯狂和昏愚；那继位作君王的人能做什么？只能做已做过的事。

†[当代]于是，我转过来看看什么是智慧，什么是疯狂，什么是愚昧；其实，后人虽然有君王一般的智慧，但除了重演历史之外，还能做些什么呢？

†[新译]我转过来观察智慧、狂妄和愚昧。王的继承人还能作什么呢？只不过作先前作过的罢了。

†[Wlb]我转观智慧、狂妄愚蒙、后乎王而至者、将何能为、仅循所曾为者而为之耳、

†[Xdv]毕竟，一个君王所能做的，都是以往的君王所做过的。于是，我再思想什么是智慧、狂妄、愚昧。

†[Kjv]And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.

†[Nkjv]Then I turned myself to consider wisdom and madness and folly; For what can the man do who succeeds the king?-- Only what he has already done.

†[BBE]And I went again in search of wisdom and of foolish ways. What may the man do who comes after the king? The thing which he has done before.

†[GNT] After all, a king can only do what previous kings have done. So I started thinking about what it meant to be wise or reckless or foolish.

†[NIV]Then I turned my thoughts to consider wisdom, and also madness and folly. What more can the king's successor do than what has already been done?

本会注释　　我转念。见第11节注释。所罗门体验过人生的一切物质享乐。现在他实事求是地考虑智慧和愚昧的问题。
　　还能作什么呢？这一句直接译文可以是“国王以后而来的人还能怎么样呢”国王可能询问：地位低于他的人追求他已经历过的事有什么用呢？他是占有一切资源的国王，况且他的智力过人。
　　早先所行的。“王以后而来”的人不可能有超过所罗门的成就。所罗门已经证明世俗之乐的虚空，所以问题已经有了答案。

传2:13 我便看出智慧胜过愚昧，如同光明胜过黑暗。

†[吕]我便看出智慧有长处、胜过愚昧，正如光有长处胜过黑暗。

†[思]我看透智慧胜于昏愚，像光明胜于黑暗。

†[当代]我领悟到智慧胜过无知，就像光明胜过黑暗一般。

†[新译]于是我看出智慧胜过愚昧，如同光明胜过黑暗一样。

†[Wlb]我知智愈于愚、犹光愈于暗、

†[Xdv]是的，我看出智慧胜过愚昧，恰如光明胜过黑暗。

†[Kjv]Then I saw that wisdom excelleth folly, as far as light excelleth darkness.

†[Nkjv]Then I saw that wisdom excels folly As light excels darkness.

†[BBE]Then I saw that wisdom is better than foolish ways--as the light is better than the dark.

†[GNT] Oh, I know, "Wisdom is better than foolishness, just as light is better than darkness.

†[NIV]I saw that wisdom is better than folly, just as light is better than darkness.

本会注释　　我便看出。“我”是强调的。一个心存疑虑，不经过亲身探索就不满足的人，终于“看出”了。
　　智慧胜过愚昧。直译是“智慧的益处比愚昧大”。所罗门满足于真智慧的价值的。
　　光明胜过黑暗。直译是“光明的益处比黑暗大”。光明比喻属灵和智力上的进步，黑暗则比喻思想和道德上的堕落和败坏。使徒保罗在弗5:8和帖前5:5中使用了同样的比喻；公义的道被比作光（诗37:6；119:105；赛51:4）；邪恶的道被比作黑暗（伯37:19；箴4:19）。使徒约翰宣称基督耶稣是天上的光，在这世界的黑暗中照耀（约1:4,5）。

传2:14 智慧人的眼目光明（光明：原文作在他头上），愚昧人在黑暗里行。我却看明有一件事，这两等人都必遇见。 (串)箴17:24传8:1

†[吕]智慧人的眼在头上看；愚顽人在黑暗里走；我却深知这两种人都必遇见同一样的遭遇。

†[思]“智者高瞻远瞩，愚者却在黑暗中摸索。”但我也知道：二者都要遭遇同样的命运。

†[当代]智慧的人目明心醒，愚昧的人却在黑暗中摸索；但两者都要遭受同一的命运。

†[新译]智慧人的眼目明亮，愚昧人却走在黑暗中。我也知道同一的命运要临到这两种人身上。

†[Wlb]智者明于目、愚者行于暗、我知其终、所遇一也、

†[Xdv]聪明人看得清楚前面的道路；愚笨人却在黑暗中摸索。可是，我知道，他们的命运终究都一样。

†[Kjv]The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.

†[Nkjv]The wise man's eyes are in his head, But the fool walks in darkness. Yet I myself perceived That the same event happens to them all.

†[BBE]The wise man's eyes are in his head, but the foolish man goes walking in the dark; but still I saw that the same event comes to them all.

†[GNT] The wise can see where they are going, and fools cannot." But I also know that the same fate is waiting for us all.

†[NIV]The wise man has eyes in his head, while the fool walks in the darkness; but I came to realize that the same fate overtakes them both.

本会注释　　眼目。智慧人的眼目遵循上帝的旨意一直往前看，免得跌倒。参耶稣在约11:9中的话。眼目在属灵上运用的另一个例子，见弗1:18。
　　愚昧人。智慧人知道自己的目标，采取最直接的路线；愚昧人摸索着前进却会跌倒。箴17:24用另一个比喻表达了相似的意思：“愚昧人眼望地极”。
　　我。原文的强调的。意为所罗门觉不得不赞美智慧。
　　有一件事。直译是“发生了一件事”（见诗49:10；90:3-5）。智慧人和愚昧人最后都会死亡。

传2:15 我就心里说：“愚昧人所遇见的，我也必遇见，我为何更有智慧呢？”我心里说，这也是虚空。

†[吕]于是我心里说：“愚顽人所遭遇的、我也会遭遇着，我为什么要有智慧呢？那我有什么长处呢？我就心里说：这也是虚空。

†[思]我心中自问：“愚人的命运，我也会遇到，为什么我要更明智？”我遂下结论说：“这也是空虚。”

†[当代]于是，我对自己说：“既然如此，我要智慧做什么呢？这也是虚空。”

†[新译]我自己心里说：“临到愚昧人身上的，也必临到我身上；那么，我为什么要更有智慧呢？”于是我心里说：“这也是虚空。”

†[Wlb]我心自谓、愚者所遭、我亦将遭之、我虽多智、有何益哉、我心自谓、斯亦虚空、

†[Xdv]我心想：“愚蠢人的遭遇也是我的遭遇。我尽管聪明又有什么益处呢？”我的答案是：“没有，一切都是空虚！”

†[Kjv]Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.

†[Nkjv]So I said in my heart, "As it happens to the fool, It also happens to me, And why was I then more wise?" Then I said in my heart, "This also is vanity."

†[BBE]Then said I in my heart: As it comes to the foolish man, so will it come to me; so why have I been wise overmuch? Then I said in my heart: This again is to no purpose.

†[GNT] I thought to myself, "What happens to fools is going to happen to me, too. So what have I gained from being so wise?" "Nothing," I answered, "not a thing."

†[NIV]Then I thought in my heart, "The fate of the fool will overtake me also. What then do I gain by being wise?" I said in my heart, "This too is meaningless."

本会注释　　里说，这也是虚空。
　　我也必遇见。智慧人和愚昧人都会死亡。表面上没有什么区别。
　　我为何更有智慧呢？即使通宵达旦，辛勤劳动，又有什么益处呢？那些奋斗一生，努力去应付和解决人生问题的人，和那些只图生存的愚昧人一样会死亡。
　　这也是虚空。所罗门认为，人生中的野心和努力是毫无价值的，都是过眼烟云。事实上人生的问题，除了从上帝那里以外，是无处可觅答案的。人只有在属天的智慧中成长，使自己的生活与上帝的旨意和谐，才能找到生存的真正目标（见太6:33）。

传2:16 智慧人和愚昧人一样，永远无人记念，因为日后都被忘记；可叹智慧人死亡，与愚昧人无异。 (串)诗49:10传9:2,3,11

†[吕]智慧人同愚顽人一样、永远无人怀念着；因为在将来的日子二者都会被忘掉；唉，智慧人死亡、终究同愚顽人一样。

†[思]因为智者和愚者，同样不为人常久记念，早晚有一天都要被人遗忘。可惜，智者和愚者同样死去！

†[当代]无论聪明人或愚拙人，终有一天都会被人遗忘，难免一死。

†[新译]因为智慧人和愚昧人一样，没有人永远记念他们，在未来的日子里，都会被人遗忘。可叹智慧人跟愚昧人一样，终必死亡。

†[Wlb]智者愚者、永不见忆、盖至来日、皆必遗忘、噫、智者之死、曷同于愚者哉、

†[Xdv]聪明人和愚昧人一样，都没有人长久记念他们；因为在将来的日子，他们都被遗忘。无论是智是愚，都要死去。

†[Kjv]For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.

†[Nkjv]For there is no more remembrance of the wise than of the fool forever, Since all that now is will be forgotten in the days to come. And how does a wise man die? As the fool!

†[BBE]Of the wise man, as of the foolish man, there is no memory for ever, seeing that those who now are will have gone from memory in the days to come. See how death comes to the wise as to the foolish!

†[GNT] No one remembers the wise, and no one remembers fools. In days to come, we will all be forgotten. We must all die - wise and foolish alike.

†[NIV]For the wise man, like the fool, will not be long remembered; in days to come both will be forgotten. Like the fool, the wise man too must die!

本会注释　　无人记念。愚昧人和智慧人都很快会他们的同胞所忘记。就世界而言，这句话是真实的。但那些在生活中遵循神圣智慧的人，将会永远被纪念（诗112:6；箴10:7），并因确知自己的名字记在天上而高兴（路10:20；腓4:3）。
　　被忘记。被世界所忘记，但是被上帝所记念（见玛3:16,17；约14:1-3）。
　　可叹。这是一个疑问句式的感叹句。

传2:17 我所以恨恶生命；因为在日光之下所行的事我都以为烦恼，都是虚空，都是捕风。

†[吕]故此我恨恶生命，因为在日光之下所发生过的事都使我忧苦；因为都是虚空，都是捕风。

†[思]于是我恼恨生命，因为太阳之下所发生的事，无非使我烦恼，因为全是空虚，都是追风。

†[当代]所以，我恨恶生命，因为在日光之下所做的一切，都使我难受。唉！这一切都是虚空，有如捕风一样。

†[新译]因此我恨恶生命，因为在日光之下所发生的事，都使我厌烦。一切都是虚空，都是捕风。

†[Wlb]我遂恶生、因于日下经营、乃为烦恼、悉属虚空、莫非捕风、

†[Xdv]因此，人生对我没有意义；太阳底下所做的一切事只使我烦恼。一切都是空虚，都是捕风。

†[Kjv]Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.

†[Nkjv]Therefore I hated life because the work that was done under the sun was distressing to me, for all is vanity and grasping for the wind.

†[BBE]So I was hating life, because everything under the sun was evil to me: all is to no purpose and desire for wind.

†[GNT] So life came to mean nothing to me, because everything in it had brought me nothing but trouble. It had all been useless; I had been chasing the wind.

†[NIV]So I hated life, because the work that is done under the sun was grievous to me. All of it is meaningless, a chasing after the wind.

本会注释　　恨恶。希伯来语表达最深憎恨或敌意的词，含有讨厌，恶心，反感，不悦的意思。该词词根的含义是“丑陋”或“畸形”，既可指身体，也可指脾气或性情。该动词还出现在玛1:3中。上帝说祂“恶”以扫。上帝以失望和厌恶的心情看待以扫，而不是普通意义上的“憎恨”。尽管上帝憎恶罪恶，但祂却爱罪人。在传2:17的后半句中，所罗门说明了他的意思：“在日光之下所行的事，我都以为烦恼”。所罗门迄今所有的努力都无法给他带来他所指望的满足。他一想起这些事就烦恼倍增。
　　我都以为烦恼。直译是“使我讨厌”（见伯3:24-26；7:14-16）。
　　捕风。或“以风为食”（见何12:1；见@传1:14；2:11@注释）。

传2:18 我恨恶一切的劳碌，就是我在日光之下的劳碌，因为我得来的必留给我以后的人。 (串)诗49:10

†[吕]我恨恶我一切的劳碌、就是我在日光之下所劳碌的，因为我得来的必须留给我以后的人。

†[思]我憎恨我在太阳下所受的劳苦，因为我要将劳苦所得，留给我的后人。

†[当代]我憎恨在日光之下从苦难得来的果实，因为这些终必成为后人的产业。

†[新译]我恨恶我的一切劳碌，就是我在日光之下的劳碌，因为我不得不把劳碌的成果留给后人。

†[Wlb]我恶我于日下劳力操作、盖所得者、必遗于我后也、

†[Xdv]太阳底下，由辛劳得来的一切对我也都没有意义；因为我不能不把一切留给后人，

†[Kjv]Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.

†[Nkjv]Then I hated all my labor in which I had toiled under the sun, because I must leave it to the man who will come after me.

†[BBE]Hate had I for all my work which I had done, because the man who comes after me will have its fruits.

†[GNT] Nothing that I had worked for and earned meant a thing to me, because I knew that I would have to leave it to my successor,

†[NIV]I hated all the things I had toiled for under the sun, because I must leave them to the one who comes after me.

本会注释　　所罗门想到他所兴建的一切宏伟建筑和其他所进行工程都将被别人享受，就十分苦恼（见本章19节注释）。

传2:19 那人是智慧是愚昧，谁能知道？他竟要管理我劳碌所得的，就是我在日光之下用智慧所得的。这也是虚空。

†[吕]那人会有智慧或是愚昧，谁能知道呢？他竟要掌管我劳碌所得的一切，就是我在日光之下用智慧所劳碌得来的；这也是虚空。

†[思]他是智是愚，有谁知道；但他一定要主管我在太阳下，以智慧所辛苦经营的一切工作：这也是空虚。

†[当代]况且，有谁知道继业的人是聪明的还是蠢钝的呢？但无论如何，他却要接管我在日光之下用智慧辛勤经营得来的产业；到头来，这也是虚空。

†[新译]那人将来是智是愚，有谁晓得呢？可是他竟要掌管一切我劳碌得来的，就是我在日光之下用智慧得来的。这又是虚空。

†[Wlb]彼为智为愚、孰克知之、我于日下以智劳力操作者、彼必主之、斯亦虚空、

†[Xdv]而那人是智是愚，谁能知道？然而，他将拥有我在世上以辛劳，以智慧获得的一切成果。这也是空虚。

†[Kjv]And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity.

†[Nkjv]And who knows whether he will be wise or a fool? Yet he will rule over all my labor in which I toiled and in which I have shown myself wise under the sun. This also is vanity.

†[BBE]And who is to say if that man will be wise or foolish? But he will have power over all my work which I have done and in which I have been wise under the sun. This again is to no purpose.

†[GNT] and he might be wise, or he might be foolish - who knows? Yet he will own everything I have worked for, everything my wisdom has earned for me in this world. It is all useless.

†[NIV]And who knows whether he will be a wise man or a fool? Yet he will have control over all the work into which I have poured my effort and skill under the sun. This too is meaningless.

本会注释　　谁能知道？所罗门通常用动词“知道”来表达疑问。他感到伤心，因为他不知道他继承者会不会赏识和配得上它们。他们可能继续他的工作，也可能予以抛弃。烦心的是他无法控制这件事。有人认为所罗门所烦恼是他的继承者罗波安。
　　管理。该词原文指对人或事物的完全控制。想到终生劳碌的成果可能被继承者所挥霍，他心里非常烦恼（见伯27:16,17；诗39:6；箴23:5；赛65:22；路12:20）。

传2:20 故此，我转想我在日光之下所劳碌的一切工作，心便绝望。

†[吕]故此我转想：为了我在日光之下辛辛苦苦劳碌得来的一切，我的心便绝望了。

†[思]我回顾我在太阳下所受的一切劳苦，就灰心失望。

†[当代]因此，我对自己在日光之下所建设的一切，完全感到绝望。

†[新译]于是我转念，对日光之下我所劳碌的一切，心感绝望；

†[Wlb]我遂转念、于日下劳力之操作、使心失望、

†[Xdv]因此，我对以往在太阳底下的辛苦劳碌非常失望。

†[Kjv]Therefore I went about to cause my heart to despair of all the labour which I took under the sun.

†[Nkjv]Therefore I turned my heart and despaired of all the labor in which I had toiled under the sun.

†[BBE]So my mind was turned to grief for all the trouble I had taken and all my wisdom under the sun.

†[GNT] So I came to regret that I had worked so hard.

†[NIV]So my heart began to despair over all my toilsome labor under the sun.

本会注释　　我转想。指从不同的或相反的角度来看。说明所罗门在回顾自己的人生以后，在观念上，也许还在行为上发生了完全的变化。
　　绝望。所罗门很不情愿地接受他所发现的事实（见撒上27:1；伯6:26）。

传2:21 因为有人用智慧、知识、灵巧所劳碌得来的，却要留给未曾劳碌的人为分。这也是虚空，也是大患。

†[吕]因为有人用智慧知识和技巧所劳碌得来的、却必须留给未曾劳碌于其上的人为业分：这也是虚空，也是大患。

†[思]因为有人以智慧、学问和才干劳作得来的，却应留给那未曾劳作的人，作为产业：这也是空虚和大不幸。

†[当代]一个人用智慧、知识和劳苦所得来的一切，却要奉送给不劳而获的人，这简直是虚空，也是不幸！

†[新译]因为人用智慧、知识和技能所劳碌得来的，却必须留给未曾劳碌的人为分。这也是虚空，是极大的憾事。

†[Wlb]有以智识技能、劳而得者、遗于未劳者为业、斯亦虚空、害莫大焉、

†[Xdv]人以他的智能、知识、技能所得来的，都得留下，让别人不劳而获。这也是空虚，大不公平！

†[Kjv]For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.

†[Nkjv]For there is a man whose labor is with wisdom, knowledge, and skill; yet he must leave his heritage to a man who has not labored for it. This also is vanity and a great evil.

†[BBE]Because there is a man whose work has been done with wisdom, with knowledge, and with an expert hand; but one who has done nothing for it will have it for his heritage. This again is to no purpose and a great evil.

†[GNT] You work for something with all your wisdom, knowledge, and skill, and then you have to leave it all to someone who hasn't had to work for it. It is useless, and it isn't right!

†[NIV]For a man may do his work with wisdom, knowledge and skill, and then he must leave all he owns to someone who has not worked for it. This too is meaningless and a great misfortune.

本会注释　　这也是虚空，也是大患。
　　灵巧有译本为“公平”。该词原文在圣经其他地方均无出现。其词根意为“适宜”、“正确”，故可译“自然倾向”，“天然能力”。所罗门所想到的是如果有人多才多艺，取得了非凡的成就，他的劳动成果仍将留给没有参与的人，自己却无法享受。
　　留给。或“交给”。
　　分。即他的遗产，包括土地，财产，或其他收益。

传2:22 人在日光之下劳碌累心，在他一切的劳碌上得着什么呢？ (串)传1:3;3:9

†[吕]人从他一切的劳碌和操心，就是他在日光之下所劳碌的，得了什么呢？

†[思]人在太阳下所受的一切劳苦，以及痛心的事，究竟有什么裨益？

†[当代]世人在日光之下劳碌奋斗，究竟得著些什么呢？

†[新译]人的一切劳碌和操心，就是他在日光之下所劳碌的，对自己有什么益处呢？

†[Wlb]人于日下身劳心烦、何所得耶、

†[Xdv]人在太阳底下操心、辛苦、劳碌，究竟有什么益处呢？

†[Kjv]For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?

†[Nkjv]For what has man for all his labor, and for the striving of his heart with which he has toiled under the sun?

†[BBE]What does a man get for all his work, and for the weight of care with which he has done his work under the sun?

†[GNT] You work and worry your way through life, and what do you have to show for it?

†[NIV]What does a man get for all the toil and anxious striving with which he labors under the sun?

本会注释　　他能享受什么永久的成果呢？答案是否定的。收获和付出是不成比例的。

传2:23 因为他日日忧虑，他的劳苦成为愁烦，连夜间心也不安。这也是虚空。 (串)伯5:7;14:1

†[吕]因为他一生的日子都是痛苦，他的劳苦便是愁苦；连夜间他的心也不能偃息：这也是虚空。

†[思]其实，人天天所有的事务，无非是悲苦和烦恼；而且夜，心也得不到安息：这也是空虚。

†[当代]他们一生充满痛苦忧戚，夜间也不能得到安息。唉！这也不过是虚空而已。

†[新译]其实终其一生，他的担子既痛苦又烦恼，在夜间也不能安心。这也是虚空。

†[Wlb]毕生忧戚、所劳皆为愁苦、夜不心安、斯亦虚空、

†[Xdv]活在世上一天，所作所为无非痛苦愁烦，夜夜不得安宁。这也是空虚。

†[Kjv]For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.

†[Nkjv]For all his days are sorrowful, and his work burdensome; even in the night his heart takes no rest. This also is vanity.

†[BBE]All his days are sorrow, and his work is full of grief. Even in the night his heart has no rest. This again is to no purpose.

†[GNT] As long as you live, everything you do brings nothing but worry and heartache. Even at night your mind can't rest. It is all useless.

†[NIV]All his days his work is pain and grief; even at night his mind does not rest. This too is meaningless.

本会注释　　“日日”与“夜间”相比。白天不停地劳动，“夜间”则失眠思虑白天的事。所罗门似乎还没有完全认识到辛劳，悲伤和失望所带来的福气（见伯35:10；参罗8:35；林后12:9；来12:11；启3:19）。

传2:24 人莫强如吃喝，且在劳碌中享福，我看这也是出于上帝的手。 (串)传3:13;5:18

†[吕]人莫如吃喝，且在劳碌中让自己经验经验享乐；我看这也是出于上帝的手。

†[思]人除了吃喝和享受自己劳作之所得以外，别无更好的事。我也看透了：这是从天主手来的。

†[当代]在人里面没有什么足以令他吃、喝和享受自己工作的地方，我发觉，能够这样享受也是上帝的恩赐。

†[新译]人最好是吃喝，在自己的劳碌中自得其乐；我看这也是出于　神的手。

†[Wlb]人式食式饮、享福于操作、无善于此、依我观之、亦由上帝手也、

†[Xdv]一个人能够吃喝，享受他辛劳的成果，便算是幸福的了。可是，我看这也是出于上帝的旨意。

†[Kjv]There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.

†[Nkjv]Nothing is better for a man than that he should eat and drink, and that his soul should enjoy good in his labor. This also, I saw, was from the hand of God.

†[BBE]There is nothing better for a man than taking meat and drink, and having delight in his work. This again I saw was from the hand of God.

†[GNT] The best thing we can do is eat and drink and enjoy what we have earned. And yet, I realized that even this comes from God.

†[NIV]A man can do nothing better than to eat and drink and find satisfaction in his work. This too, I see, is from the hand of God,

本会注释　　吃喝。在此所罗门根据自己的人生经验说出了结论。他觉得结果既是空虚，为何不吃吃喝喝，享受人生呢？
　　享福。有译本为“使自己的灵享福”。直译是“向他的心灵显示好处”。这里的“心灵”指人的欲望（见箴10:3；13:25；27:7；见@创2:7；9:5@；@申6:5@注释）。这句话可能指真的享受自己劳动的果实，也可能指实行自己的计划和任务所带来的满足。
　　上帝的手。上帝的旨意不仅要人享受自己劳动的果实，而且在实行自己的任务时得到快乐。这句话表明所罗门认识到上帝掌管一切的能力，以及祂地上的儿女尽管有苦难和失望，最终将有美好的结局。

传2:25 论到吃用、享福，谁能胜过我呢？

†[吕]因为除非由他（传统抄本：除了我）、谁能吃食，谁能享乐呢？

†[思]因为离了天主，谁能有吃的，谁能有所享受？

†[当代]没有祂，还有谁能吃喝玩乐呢？

†[新译]离开了他（“他”按照《马索拉抄本》应作“我”；现参照《七十士译本》翻译），谁能有吃的呢？谁能享乐呢？

†[Wlb]论食与享、孰能胜于我乎、

†[Xdv]要不是出于上帝，谁能吃喝？谁能享受？

†[Kjv]For who can eat, or who else can hasten hereunto, more than I?

†[Nkjv]For who can eat, or who can have enjoyment, more than I?

†[BBE]Who may take food or have pleasure without him?

†[GNT] How else could you have anything to eat or enjoy yourself at all?

†[NIV]for without him, who can eat or find enjoyment?

本会注释　　享福。所罗门可能在说自己一生的劳碌，以及他比别人更能欣赏其劳动的果实。本句的发言者也许是上帝（见第24节）。故25节可译为“离开上帝，谁能吃，谁能享受呢？”
　　能胜过我。亦可译为“离开上帝”。意思是只有上帝在供养着全人类，离开祂什么都不存在。

传2:26 上帝喜悦谁，就给谁智慧、知识，和喜乐；惟有罪人，上帝使他劳苦，叫他将所收聚的、所堆积的归给上帝所喜悦的人。这也是虚空，也是捕风。 (串)伯27:16,17箴28:8

†[吕]谁使上帝喜悦，上帝就给谁智慧、知识、和喜乐；惟有罪人、上帝却给他劳苦，叫他将所积蓄的归给那使上帝所喜悦的人：这也是虚空，也是捕风。

†[思]天主原把智慧、学问和欢乐，赐给他所喜爱的人。至于罪人，天主将积蓄贮藏财物的劳苦加于他身上，好将一切财物留给天主所喜爱的人：这也是空虚，也是追风。

†[当代]在上帝眼中看为好的人，祂就赐给他们智慧、知识和喜乐；但在祂眼中视为罪人的，他们就要负起积聚收集的担子了；然而，上帝却把他们辛苦积聚得来的，赐给祂所喜悦的人。

†[新译]　神把智慧、知识和喜乐赐给他所喜悦的人，却使罪人作收集和积聚的差事，把所得的归给　神所喜悦的人。这也是虚空，也是捕风。

†[Wlb]彼所悦者、锡以智慧、知识欢乐、惟以忧劳加于罪人、使其所收所积、归于上帝所悦者、斯亦虚空、乃为捕风、

†[Xdv]上帝赐智能、知识，和喜乐给那使他喜欢的人，却使罪人操作辛苦，把他们所积聚的都给那使他喜悦的人。这也是空虚，也是捕风。

†[Kjv]For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.

†[Nkjv]For God gives wisdom and knowledge and joy to a man who is good in His sight; but to the sinner He gives the work of gathering and collecting, that he may give to him who is good before God. This also is vanity and grasping for the wind.

†[BBE]To the man with whom he is pleased, God gives wisdom and knowledge and joy; but to the sinner he gives the work of getting goods together and storing up wealth, to give to him in whom God has pleasure. This again is to no purpose and desire for wind.

†[GNT] God gives wisdom, knowledge, and happiness to those who please him, but he makes sinners work, earning and saving, so that what they get can be given to those who please him. It is all useless. It is like chasing the wind.

†[NIV]To the man who pleases him, God gives wisdom, knowledge and happiness, but to the sinner he gives the task of gathering and storing up wealth to hand it over to the one who pleases God. This too is meaningless, a chasing after the wind.

本会注释　　上帝喜悦谁。26节与25节是并列的，都与24节相连系。所罗门承认上帝无所不知，无所不能。上帝不抛弃人类。
　　罪人。就是抗拒和违背上帝旨意的人；直译是“偏离目标的人”。
　　收聚。罪人辛劳一生却无法进入永生的天国。他的积攒都只是为了今生。他的劳苦是为了积累财富。他把财富收聚起来，却不能永久保持（见太13:12；25:28；路12:20）。
　　上帝所喜悦的人。伯27:16,17；箴13:22；28:8也表达了恶人的劳苦成果归给义人的意思。
　　捕风。见@传1:14@注释。强调上帝按照自己的旨意安排一切这一基本事实。

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