951 英翻中 (651) Happy New Year! 祝新年快樂! 01/01/2025

951 英翻中 (651)            Happy New Year!      祝新年快樂!                                       01/01/2025

Introduction to the Book of Ecclesiastes                                                                                                    傳道書簡介 

When I was asked to launch an Old Testament series of Be books, I could think of no better book to start with than Ecclesiastes. And I could think of no better title than Be Satisfied, because that’s what Ecclesiastes is about.                                                                                                                                  當我被要求推出舊約聖經系列書籍時，我想不出比《傳道書》更好的開頭書了。我想不出比《心滿意足》更好的書名了，因為這就是傳道書的內容.                                                                               “Life is filled with difficulties and perplexities,” King Solomon concluded, “and there’s much that nobody can understand, let alone control. From the human point of view, it’s all vanity and folly. But life is God’s gift to us, and He wants us to enjoy it and use it for His glory. So, instead of complaining about what you don’t have, start giving thanks for what you do have—and be satisfied!”                                 「生活充滿了困難和困惑，」所羅門王總結道，「有很多事情沒人能理解，更不用說控制了。從人的角度來看，這都是虛榮和愚蠢的。但生命是神給我們的禮物，祂希望我們享受它並為了祂的榮耀而使用它。所以，不要抱怨你沒有的東西，而是要開始感謝你所擁有的東西——並感到滿足！                                                                                                                                                         Our Jewish friends read Ecclesiastes at the annual Feast of Tabernacles, a joyful autumn festival of harvest. It fits! For Solomon wrote, “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 labor. This also I saw, that it was from the hand of God” (Eccl. 2:24). Even the apostle Paul (who could hardly be labeled a hedonist) said that God gives to us “richly all things to enjoy” (1 Tim. 6:17).                                                                                             我們的猶太朋友在一年一度的住棚節（一個歡樂的秋季豐收節）上閱讀傳道書。很合適！所羅門寫道：「對人來說，沒有什麼比吃喝並在勞苦中享福更好的了。我也看出這是出於神的手」（傳 2:24）。甚至使徒保羅（他很難被稱為享樂主義者）也說神「豐豐富富地賜給我們一切可以享受的東西」（提摩太前書 6:17）。                                                                                                    Life without Jesus Christ is indeed “vanity and vexation of spirit” (Eccl. 1:14). But when you know Him personally, and live for Him faithfully, you experience “fullness of joy [and] pleasures forever more” (Ps. 16:11).                                                                                                                                       沒有耶穌基督的生活確實是「虛空，心靈煩惱」（傳1:14）。但當你親自認識祂並忠實地為祂而活時，你就會體驗到「滿足的喜樂和永遠的福樂」（詩篇 16:11）。

CHAPTER ONE 第一章 傳道書                                                                                                          Eccesiastes 1:1–3   1:1-3                                                                                                                              IS LIFE WORTH LIVING?                                                                                                                        生命值得過嗎？ 

Vanity of vanities,” lamented Solomon, “all is vanity!” Solomon liked that word vanity; he used it thirty-eight times in Ecclesiastes as he wrote about life “under the sun.” The word means “emptiness, futility, vapor, that which vanishes quickly and leaves nothing behind.”                                                    「 虛空中的虛空，」所羅門哀嘆道，“一切都是虛空！ ”所羅門喜歡「虛榮」這個詞。他在《傳道書》中描述「日光之下」的生活時使用了三十八次。這個字的意思是「空虛、徒勞、蒸氣、迅速消失、不留任何東西」。                                                                                                                            From the human point of view (“under the sun”), life does appear futile; and it is easy for us to get pessimistic. The Jewish writer Sholom Aleichem once described life as “a blister on top of a tumor, and a boil on top of that.” You can almost feel that definition!                                                                                    從人類的角度（「日光之下」）來看，生命確實顯得徒勞無功；我們很容易變得悲觀。猶太作家肖洛姆·阿萊赫姆 (Sholom Aleichem) 曾將生命描述為「腫瘤上的水泡，以及腫瘤上的癤子」。你幾乎可以感覺到這個定義！                                                                                                                The American poet Carl Sandburg compared life to “an onion—you peel it off one layer at a time, and sometimes you weep.” And British playwright George Bernard Shaw said that life was “a series of inspired follies.”                                                                                                                                                     美國詩人卡爾·桑德堡將生活比作「洋蔥——你一次把它一層一層地剝下來，有時你會哭泣」。英國劇作家蕭伯納說，生活是「一系列受啟發的愚蠢行為」。                                                         When you were studying English literature in school, you may have read Matthew Arnold’s poem “Rugby Chapel” in which he includes this dark description of life:                                                                       當你在學校學習英國文學時，你可能讀過馬修·阿諾德的詩《橄欖球教堂》，其中他對生活進行了這樣黑暗的描述：  

                       Most men eddy about                  大多數男人                                                                                               Here and there—eat and drink,    這裡或那裡旋轉——吃喝，                                                                 Chatter and love and hate,,           閒聊，愛與恨，                                                                                     Gather and squander, are raised    聚會和聚會。                                                                                        Aloft, are hurl’d in the dust,           聚財揮霍，高高在上，被扔在塵土裡，                                            Striving blindly, achieving             盲目地奮鬥，一事無成                                                                        Nothing; and then they die—         然後他們就死了——                                                                                                  

         What a relief to turn from these pessimistic views and hear Jesus Christ say, “I am come that they might have life, and that they might have it more abundantly” (John 10:10). Or to read Paul’s majestic declaration, “Therefore, my beloved brethren, be steadfast, unmovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Cor. 15:58 nkjv).                                          擺脫這些悲觀的觀點，聽到耶穌基督說：「我來了，是要叫人得生命，並且得的更豐盛」（約翰福音 10:10），這真是一種解脫。或讀保羅的莊嚴宣言：「所以，我親愛的弟兄們，你們要堅定不移，不可動搖，常常多多做主的工，因為知道你們的勞苦在主裡不是徒然的」（哥林多前書15 :58 nkjv ）。                                                                                                                                         Life is “not in vain” if it is lived according to the will of God, and that is what Solomon teaches in this neglected and often misunderstood book.                                                                                                      如果按照上帝的旨意生活，生命就“不是徒勞的”，這就是所羅門在這本被忽視且經常被誤解的書中所教導的。                                                                                                                                            Before we embark on a study of Ecclesiastes, let’s first get acquainted with the author and his aim in writing the book. We also want to get an overview of the book so we can better understand his approach to answering the question “Is life really worth living?”                                                                        在我們開始研究傳道書之前，讓我們先了解作者和他寫這本書的目的。我們也想大致了解這本書，以便更好地理解他回答「生活真的值得過嗎？」這個問題的方法。

The Author                                                                                                                                                    作者                                                                                                                                                                Nowhere in this book did the author give his name, but the descriptions he gave of himself and his experiences would indicate that the writer was King Solomon. He called himself “son of David” and “king in Jerusalem” (1:1, 12), and he claimed to have great wealth and wisdom (2:1–11; 1:13; see 1 Kings 4:20–34; 10:1ff.). In response to Solomon’s humble prayer, God promised him both wisdom and wealth (1 Kings 3:3–15); and He kept His promise.                                                                                               在這本書中，作者沒有透露他的名字，但他對自己和他的經歷的描述表明作者是所羅門王。他自稱為「大衛的子孫」和「耶路撒冷的王」（1:1, 12），並聲稱擁有​​巨大的財富和智慧（2:1-11；1:13；參考列王紀上4:20 -34 ; 10:1ff.)。為了回應所羅門謙卑的祈禱，上帝應許祂智慧和財富（列王記上 3：3-15）；他信守了他的承諾。                                                                                      Twelve times in Ecclesiastes the author mentioned “the king,” and he made frequent references to the problems of “official bureaucracy” (4:1–3; 5:8; 8:11; 10:6–7). Keep in mind that Solomon ruled over a great nation that required a large standing army and extensive government agencies. He carried on many costly building projects and lived in luxury at court (1 Kings 9:10–28; 10:1ff.; 2 Chron. 1:13–17). Somebody had to manage all this national splendor, and somebody had to pay for it!                                    作者在《傳道書》中十二次提到“王”，並經常提到“官方官僚機構”的問題（4:1-3；5:8；8:11；10:6-7）。請記住，所羅門統治著一個偉大的國家，需要一支龐大的常備軍和廣泛的政府機構。他進行了許多耗資巨大的建築工程，並在宮廷中過著奢華的生活（列王記上 9：10-28；10：1 比照研究；歷代誌下 1：13-17）。必須有人來管理這一切國家的輝煌，也必須有人為此付出代價！

      Solomon solved the problem by ignoring the original boundaries of the twelve tribes of Israel and dividing the nation into twelve “tax districts,” each one managed by an overseer (1 Kings 4:7–19). In time, the whole system became oppressive and corrupt, and after Solomon died, the people begged for relief (2 Chron. 10). As you study Ecclesiastes, you sense this background of exploitation and oppression.                                                                                                                                                             所羅門解決了這個問題，他無視以色列十二支派的原始邊界，將國家分為十二個“稅區”，每個稅區由一名監督管理（列王記上 4：7-19）。隨著時間的推移，整個體制變得壓迫和腐敗，所羅門死後，人們乞求救濟（歷代誌下 10）。當你學習傳道書時，你會感受到剝削和壓迫的背景。                                                                                                                                                                        King Solomon began his reign as a humble servant of the Lord, seeking God’s wisdom and help (1 Kings 3:5–15). As he grew older, his heart turned away from Jehovah to the false gods of the many wives he had taken from foreign lands (1 Kings 11:1ff.). These marriages were motivated primarily by politics, not love, as Solomon sought alliances with the nations around Israel. In fact, many of the things Solomon did that seemed to bring glory to Israel were actually contrary to the Word of God (Deut. 17:14–20).                                                                                                                                                              所羅門王作為主的謙卑僕人開始了他的統治，尋求上帝的智慧和幫助（列王記上 3：5-15）。隨著年齡的增長，他的心漸漸遠離耶和華，轉向他從外國娶來的許多妻子所信奉的假神（列王記上 11:1比照研究）。這些婚姻主要是出於政治而非愛情，因為所羅門尋求與以色列周圍的國家結盟。事實上，所羅門所做的許多看似為以色列帶來榮耀的事情實際上違背了神的話（申命記 17:14-20）。                                                                                                                                         No amount of money or authority could stop the silent but sure ripening of divine judgment. The famous Scottish preacher Alexander Whyte said that “the secret worm … was gnawing all the time in the royal staff upon which Solomon leaned.” The king’s latter years were miserable because God removed His hand of blessing (1 Kings 11) and maintained Solomon’s throne only because of His promise to David. After Solomon’s death, the nation divided, and the house of David was left with but two tribes, Judah and Benjamin.                                                                                                                             無論有多少金錢或權威都無法阻止神聖審判的悄悄成熟。著名的蘇格蘭傳教士亞歷山大·懷特（Alexander Whyte）說：“那隻秘密蠕蟲……一直在啃噬所羅門所倚靠的王室權杖。”所羅門王的晚年是悲慘的，因為神收回了他祝福的手（列王紀上 11 章），而僅僅因為他對大衛的應許而保住了所羅門的王位。所羅門死後，國家分裂，大衛家族只剩下猶大和便雅憫兩個支派。                Ecclesiastes appears to be the kind of book a person would write near the close of life, reflecting on life’s experiences and the lessons learned. Solomon probably wrote Proverbs (Prov. 1:1; 1 Kings 4:32) and the Song of Solomon (1:1) during the years he faithfully walked with God, and near the end of his life, he wrote Ecclesiastes. There is no record that King Solomon repented and turned to the Lord, but his message in Ecclesiastes suggests that he did.                                                                                          《傳道書》似乎是一種人在生命即將結束時寫的書，反思人生的經歷和教訓。所羅門可能在他忠心與神同行的歲月裡寫下了《箴言》（《箴言》1:1；《列王記上》4:32）和《雅歌》（1:1），在他生命的最後階段，他寫了《傳道書》。沒有記載所羅門王悔改並轉向主，但他在傳道書中的信息表明他確實這樣做了。                                                                                                           He wrote Proverbs from the viewpoint of a wise teacher (1:1–6), and Song of Solomon from the viewpoint of a royal lover (3:7–11), but when he wrote Ecclesiastes, he called himself “the Preacher” (1:1, 2, 12; 7:27; 12:8–10). The Hebrew word is koheleth (koHAY-leth) and is the title given to an official speaker who calls an assembly (see 1 Kings 8:1). The Greek word for “assembly” is ekklesia, and this gives us the English title of the book, Ecclesiastes.                                                                                他從智慧教師的角度寫了《箴言》（1:1-6），從王室情人的角度寫了《雅歌》（3:7-11），但當他寫《傳道書》時，他稱自己為「傳道者」（1:1,2,12；7:27；12:8-10）。希伯來文是 koheleth (ko HAY-leth)，是召集集會的官方發言人的稱呼（參考列王記上 8:1）。希臘文「集會」的意思是 ekklesia，這給了我們這本書的英文書名 Ecclesiastes。                                                        But the Preacher did more than call an assembly and give an oration. The word koheleth carries with it the idea of debating, not so much with the listeners as with himself. He would present a topic, discuss it from many viewpoints, and then come to a practical conclusion. Ecclesiastes may appear to be a random collection of miscellaneous ideas about a variety of topics, but Solomon assures us that what he wrote was orderly (12:9).                                                                                                                                  但傳教士所做的不僅僅是召開集會並發表演講。 koheleth 這個字帶有辯論的意思，與其說是與聽眾辯論，不如說是與他自己辯論。他會提出一個話題，從多個角度來討論，然後得到一個實際的結論。傳道書可能看起來是關於各種主題的各種想法的隨機集合，但所羅門向我們保證他所寫的內容是有序的（12:9）。 現在讓我們考慮一下這本書的目標和發展。                                     Let’s consider now the aim and the development of the book.                                                                     現在讓我們考慮一下這本書的目標和發展。                                                        

The Aim                                                                                                                                                        目標                                                                                                                                                          Solomon has put the key to Ecclesiastes right at the front door: “Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labor which he taketh under the sun?” (1:2–3). Just in case we missed it, he put the same key at the back door (12:8). In these verses, Solomon introduces some of the key words and phrases that are used repeatedly in Ecclesiastes, so we had better get acquainted with them.                                                                                                                          所羅門把傳道書的鑰匙放在了前門：“傳道者說，虛空的虛空，傳道者說, 虛空的虛空。”一切都是虛空。人一切的勞碌，就是他在日光之下的勞碌，有什麼益處呢？ （1：2-3）。以防萬一我們錯過了，他把同一把鑰匙放在後門（12:8）。在這些經文中，所羅門介紹了一些傳道書中反覆使用的關鍵字和短語，所以我們最好熟悉一下它們。                                                                                    Vanity of vanities. We have already noted that Solomon used the word vanity thirty-eight times in this book. It is the Hebrew word hevel, meaning “emptiness, futility, vapor.” The name “Abel” probably comes from this word (Gen. 4:2). Whatever disappears quickly, leaves nothing behind and does not satisfy is hevel, vanity. One of my language professors at seminary defined hevel as “whatever is left after you break a soap bubble.”                                                                                                                              虛空的虛空。我們已經注意到，所羅門在本書中使用了「虛空」這個詞用了三十八次。它是希伯來文hevel，意思是「空虛、徒勞、水氣」。 「亞伯」這個名字可能來自這個字（創 4:2）。凡是迅速消失、不留下任何痕跡、不能滿足的東西都是虛榮空。我在神學院的一位語言教授將hevel定義為「打破肥皂泡後剩下的東西」。                                                                                      Whether he considers his wealth, his works, his wisdom, or his world, Solomon comes to the same sad conclusion: all is “vanity and vexation of spirit” (2:11). However, this is not his final conclusion, nor is it the only message that he has for his readers. We will discover more about that later.                            無論所羅門考慮他的財富、他的工作、他的智慧，還是他的世界，他都會得出同樣可悲的結論：一切都是「虛空和心靈的煩惱」（2:11）。然而，這不是他的最終結論，也不是他向讀者傳達的唯一訊息。稍後我們會發現更多相關內容。                                                                                        Under the sun. You will find this important phrase twenty-nine times in Ecclesiastes, and with it the phrase “under heaven” (1:13; 2:3; 3:1). It defines the outlook of the writer as he looks at life from a human perspective and not necessarily from heaven’s point of view. He applies his own wisdom and experience to the complex human situation and tries to make some sense out of life. Solomon wrote under the inspiration of the Holy Spirit (12:10–11; 2 Tim. 3:16), so what he wrote was what God wanted His people to have. But as we study, we must keep Solomon’s viewpoint in mind: he is examining life “under the sun.”                                                                                                                                                      陽光下。你會在《傳道書》中發現這個重要片語二十九次，同時還有「天下」這個片語（1:13；2:3；3:1）。它定義了作者從人的角度而不一定是從天堂的角度看待生命的觀點。他將自己的智慧和經驗運用到複雜的人類處境中，試圖讓生活變得有意義。所羅門是在聖靈的默示下寫的（12:10-11；提後書 3:16），所以他所寫的就是神希望祂的子民擁有的。但當我們學習時，我們必須牢記所羅門的觀點：他正在審視「日光之下」的生活。                                                       In his Unfolding Message of the Bible, G. Campbell Morgan perfectly summarized Solomon’s outlook: “This man had been living through all these experiences under the sun, concerned with nothing above the sun … until there came a moment in which he had seen the whole of life. And there was something over the sun. It is only as a man takes account of that which is over the sun as well as that which is under the sun that things under the sun are seen in their true light” (Fleming H. Revell Company, 1961, 229).                                                                                                                                            G.坎貝爾摩根在他的《聖經啟示》中完美地概括了所羅門的觀點：「這個人經歷了日光之下的所有這些經歷，對太陽之上的一切都不關心……直到有一天，他看到了一切。太陽上方有東西。只有當一個人考慮到太陽之上和太陽之下的事物時，才能看到太陽之下事物的真實光芒」（Fleming H. Revell Company, 1961, 229）。                                                                                            Profit. The Hebrew word yitron, usually translated “profit,” is used ten times in Ecclesiastes (1:3; 2:11, 13 [excelleth]; 3:9; 5:9, 16; 7:12 [excellency]; 10:10, 11 [better]). It is used nowhere else in the Old Testament, and its basic meaning is “that which is left over.” It may be translated “surplus, advantage, gain.” The word “profit” is just the opposite of “vanity.” Solomon asks, “In the light of all the puzzles and problems of life, what is the advantage of living? Is there any gain?”                                         利潤。希伯來文單字yitron，通常被翻譯為“利潤”，在傳道書中使用了十次（1:3; 2:11, 13 [excelleth]; 3:9; 5:9, 16; 7:12 [excellecy]; 10: 10, 11 [更好]）。它在舊約中沒有其他地方使用過，其基本意義是「剩下的」。它可以翻譯為“剩餘、優勢、增益”。 「利潤」這個字與「虛榮」正好相反。所羅門問：「面對生活中的種種困惑和問題，活著還有什麼好處呢？有什麼收穫嗎？           Labor. At least eleven different Hebrew words are translated “labor” in our Authorized Version, and this one is amal, used twenty-three times in Ecclesiastes. It means “to toil to the point of exhaustion and yet experience little or no fulfillment in your work.” It carries with it the ideas of grief, misery, frustration, and weariness. Moses expressed the meaning of this word in Deuteronomy 26:7 and Psalm 90:10. Of course, looked at only “under the sun,” a person’s daily work might seem to be futile and burdensome, but the Christian believer can always claim 1 Corinthians 15:58 and labor gladly in the will of God, knowing his labor is “not in vain in the Lord.”                                                                                 勞動。在我們的授權版本中，至少有 11 個不同的希伯來語單字被翻譯為“勞動”，其中一個是 amal，在傳道書中使用了 23 次。它的意思是「辛苦工作到精疲力盡的地步，但在工作中卻很少或根本沒有成就感」。它帶有悲傷、痛苦、沮喪和疲倦的想法。摩西在申命記 26:7 和詩篇 90:10 中表達了這個字的意思。當然，僅從「日光之下」來看，一個人的日常工作似乎是徒勞和繁重的，但基督徒信徒總是可以宣稱哥林多前書15:58 並樂意按照上帝的旨意工作，因為知道他的工作是“在主裡，這不是徒勞的。”                                                                                                                                                             Man. This is the familiar Hebrew word adam (Gen. 1:26; 2:7, 19) and refers to man as made from the earth (adama in the Hebrew: Gen. 2:7; 3:19). Of course, man is made in the image of God, but he came from the earth and returns to the earth after death. Solomon used the word forty-nine times as he examined “man under the sun.”                                                                                                                              男人。這是熟悉的希伯來文「亞當」（創1:26；2:7、19），指的是大地造的人（希伯來文的阿達瑪：創2: 7；3:19）。當然，人是按照上帝的形象創造的，但祂來自地球，死後又回到地球。所羅門在審視「日光之下的人」時，使用了這個字四十九次。                                                                                                                                                                         These are the basic words found in the opening verses of Ecclesiastes, but there are a few more key words that we need to consider.                                                                                                                       這些是傳道書開頭幾節中的基本詞語，但還有一些關鍵字我們需要考慮。                        Evil. This word is used thirty-one times and in the King James Version (kjv) is also translated “sore” (1:13; 4: 8), “hurt” (5:13; 8:9), “mischievous” (10:13), “grievous” (2:17), “adversity” (7:14), “wickedness” (7:15), and “misery” (8:6). It is the opposite of “good” and covers a multitude of things: pain, sorrow, hard circumstances, and distress. It is one of King Solomon’s favorite words for describing life as he sees it “under the sun.”                                                                                                                           邪惡的。這個字被使用了三十一次，在英王欽定本(KJV) 中也被翻譯為「疼痛」(1:13; 4:8)、「傷害」(5:13; 8:9)、「惡作劇」( 10:13）、「憂愁」（2:17）、「逆境 」（7:14）、「邪惡」（7:15）和「苦難」（8:6）。它與「好」相反，涵蓋多種事物：痛苦、悲傷、艱難的環境和痛苦。這是所羅門王最喜歡的詞之一，用來描述他所看到的「日光之下」的生活。                                                                                                                         Joy. In spite of his painful encounters with the world and its problems, Solomon does not recommend either pessimism or cynicism. Rather, he admonishes us to be realistic about life, accept God’s gifts, and enjoy them (2:24; 3:12–15, 22; 5:18–20; 8:15; 9:7–10; 11:9–10). After all, God gives to us “richly all things to enjoy” (1 Tim. 6:17). Words related to joy (enjoy, rejoice, etc.) are used at least seventeen times in Ecclesiastes. Solomon does not say, “Eat, drink, and be merry, for tomorrow you die!” Instead, he advises us to trust God and enjoy what we do have rather than complain about what we don’t have. Life is short and life is difficult, so make the most of it while you can.                                              喜悅。儘管所羅門經歷了與世界及其問題的痛苦遭遇，但他並不建議悲觀或憤世嫉俗。相反，他告誡我們要現實地對待生活，接受上帝的恩賜並享受它們（2:24; 3:12-15, 22; 5:18-20; 8:15; 9:7-10; 11:9 –10）。畢竟，神賜給我們「豐豐富富的一切，可以享受」（提摩太前書 6:17）。傳道書中至少使用了十七次與喜樂有關的字詞（享受、喜樂等）。所羅門並沒有說：“吃喝玩樂，因為明天你就會死！”相反，他建議我們相信上帝並享受我們所擁有的，而不是抱怨我們沒有的。生命短暫且艱難，所以要盡可能地充分利用它。                           Wisdom. Since it is one of the Old Testament wisdom books, Ecclesiastes would have something to say about both wisdom and folly. There are at least thirtytwo references to “fools” and “folly” and at least fifty-four to “wisdom.” King Solomon was the wisest of men (1 Kings 4:31), and he applied this wisdom as he sought to understand the purpose of life “under the sun.” The Preacher sought to be a philosopher, but in the end, he had to conclude, “Fear God, and keep his commandments” (12:13).                   智慧。由於傳道書是舊約智慧書之一，它對智慧和愚昧都有話要說。其中至少有三十二次提到“傻瓜”和“愚蠢”，至少有五十四次提到“智慧”。所羅門王是世上最有智慧的人（列王記上 4:31），他運用這智慧去理解「日光之下」生命的目的。傳道者試圖成為哲學家，但最終他不得不得出結論：「敬畏上帝，遵守祂的誡命」（12:13）。            God. Solomon mentions God forty times and always uses “Elohim” and never “Jehovah.” Elohim (“God” in the English Bible) is the Mighty God, the glorious God of creation who exercises sovereign            上帝。所羅門四十次提到上帝，並且總是使用“埃洛希姆”而不是“耶和華”。 Elohim（英文聖經中的「上帝」）是全能的上帝，是行使至高權能的榮耀的創造之神。          power. Jehovah (“LORD” in the English Bible) is the God of the covenant, the God of revelation who is eternally selfexistent and yet graciously relates Himself to sinful man. Since Solomon is dealing exclusively with what he sees “under the sun,” he uses “Elohim.”                                                                        耶和華（英文聖經中的「主」）是立約之上帝，是啟示之神，祂是永恆的自我存在，但又仁慈地將自己與罪人聯繫起來。由於所羅門專門處理他在“日光之下”所看到的事物，因此他使用“Elohim”。                                                                                                                   Before we leave this study of the vocabulary of Ecclesiastes, we should note that the book abounds in personal pronouns. Since it is an autobiography this is to be expected. Solomon was the ideal person to write this book, for he possessed the wealth, wisdom, and opportunities necessary to carry out the “experiments” required for this investigation into the meaning of life. God did not make King Solomon disobey just so he could write this book, but He did use Solomon’s experiences to prepare him for this task.                                                                                                                                                             在我們結束對傳道書詞彙的研究之前，我們應該注意到這本書中有大量的人稱代名詞。既然這是一本自傳，這是可以預料的。所羅門是寫這本書的理想人選，因為他擁有進行生命意義調查所需的「實驗」所需的財富、智慧和機會。上帝並沒有讓所羅門王違背命令，只是為了讓他寫這本書，但他確實利用所羅門的經歷來為他完成這項任務做好準備。