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scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../ecclesiastes/6-9.htm" title="Ecclesiastes 6:9">◄</a> Ecclesiastes 6:10 <a href="../ecclesiastes/6-11.htm" title="Ecclesiastes 6:11">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">That which hath been is named already, and it is known that it <i>is</i> man: neither may he contend with him that is mightier than he.</div><div id="jump">Jump to: <a href="/commentaries/barnes/ecclesiastes/6.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/benson/ecclesiastes/6.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/ecclesiastes/6.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/cambridge/ecclesiastes/6.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/ecclesiastes/6.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/ecclesiastes/6.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/ecclesiastes/6.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/ecclesiastes/6.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/ecclesiastes/6.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/gaebelein/ecclesiastes/6.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/ecclesiastes/6.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/ecclesiastes/6.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/ecclesiastes/6.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/ecclesiastes/6.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/ecclesiastes/6.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/ecclesiastes/3-2.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/ecclesiastes/6.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/jfb/ecclesiastes/6.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kad/ecclesiastes/6.htm" title="Keil and Delitzsch OT">KD</a> • <a href="/commentaries/kelly/ecclesiastes/6.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/ecclesiastes/6.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/ecclesiastes/6.htm" title="Lange Commentary">Lange</a> • <a 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class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/ecclesiastes/6.htm">Ellicott's Commentary for English Readers</a></div>(10) Of this difficult verse I prefer the translation, “What he is his name has been called long ago, and it is known that it is man; neither may he strive,” &c—<span class= "ital">i.e., </span>the name given long ago to man (<a href="/genesis/2-7.htm" title="And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.">Genesis 2:7</a>) indicates his weakness; neither can he contend with the Almighty. There may be a reference to <a href="/genesis/6-3.htm" title="And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.">Genesis 6:3</a>, where a kindred word is used.<p><span class= "bld">Mightier.</span>—The word here used is found only in the Chaldee books of the Bible and in later Hebrew.<p><div class="vheading2"><a href="/commentaries/benson/ecclesiastes/6.htm">Benson Commentary</a></div><span class="bld"><a href="/ecclesiastes/6-10.htm" title="That which has been is named already, and it is known that it is man: neither may he contend with him that is mightier than he.">Ecclesiastes 6:10</a></span>. <span class="ital">That which hath been </span>— Or, <span class="ital">that which is, </span>for the Hebrew <span class="greekheb">מה שׁהיה</span>, may be rendered either way; namely, Man, considered with all his endowments and enjoyments, whether he be wise or foolish, rich or poor; man, who is the chief of all visible and sublunary beings, for whom they all were made, <span class="ital">is named already, </span>namely, by God, who immediately after his creation called him <span class="ital">Adam, </span>(<a href="/genesis/5-2.htm" title="Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.">Genesis 5:2</a>,) to signify what his nature and condition were or would be. This verse seems to be added as a further instance of the vanity of all things in this life. <span class="ital">And it is known that it is man </span>— This is certain and manifest, that that being, which makes all this noise in the world, however magnified by himself, and almost adored by flatterers; and however differenced from, or advanced above others, by wisdom or riches, or such like things, is but a mean, earthly, mortal, and miserable creature, as his very name signifies, which God gave him for this very end, that he might be always sensible of his vain and miserable estate in this world, and therefore never expect satisfaction or happiness from it. <span class="ital">Neither may he contend with him that is mightier than he </span>— That is, with Almighty God, with whom men are very apt to contend upon every slight occasion; and against whom they are ready to murmur on account of this their vanity, and mortality, and misery, although they brought it upon themselves by their sins. Bishop Patrick’s interpretation of this obscure verse is very nearly to the same purpose, thus: “What if a man have already arrived at great renown, as well as riches, still it is notorious that he is but a man, made out of the dust, and therefore weak and frail, and subject to many disasters; which it is not possible for him, by his most anxious cares, to prevent, or by his power and wealth to throw off when he pleases.” “This sense,” adds he, in a note, “seems to me the most simple, and most agreeable to the whole discourse, and it is that which Melancthon hath expressed in these words, ‘Although a man grow famous, yet it is known that he is but a man; and he cannot contend with that which is stronger than himself;’ that is, he cannot govern events.”<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/ecclesiastes/6.htm">Matthew Henry's Concise Commentary</a></div>6:7-12 A little will serve to sustain us comfortably, and a great deal can do no more. The desires of the soul find nothing in the wealth of the world to give satisfaction. The poor man has comfort as well as the richest, and is under no real disadvantage. We cannot say, Better is the sight of the eyes than the resting of the soul in God; for it is better to live by faith in things to come, than to live by sense, which dwells only upon present things. Our lot is appointed. We have what pleases God, and let that please us. The greatest possessions and honours cannot set us above the common events of human life. Seeing that the things men pursue on earth increase vanities, what is man the better for his worldly devices? Our life upon earth is to be reckoned by days. It is fleeting and uncertain, and with little in it to be fond of, or to be depended on. Let us return to God, trust in his mercy through Jesus Christ, and submit to his will. Then soon shall we glide through this vexatious world, and find ourselves in that happy place, where there is fulness of joy and pleasures for evermore.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/ecclesiastes/6.htm">Barnes' Notes on the Bible</a></div>Or, "That which has been named - i. e., events past or current, either <a href="/ecclesiastes/1-9.htm">Ecclesiastes 1:9</a> as they present themselves to man, or <a href="/ecclesiastes/3-15.htm">Ecclesiastes 3:15</a> as they are ordered by God - was long ago (i. e., was decreed, its nature and place were defined by the Almighty), and was known that it is man;" i. e., the course of events shapes the conduct and character of man, so that what he does and suffers is said to be or constitute the man. God from the beginning definitely ordained the course of events external to man, and constituted man in such a way that events materially affect his conduct and his destiny. Hence, God, by withholding from certain people the gift of contentment, and thus subjecting them to vanity, is acting according to the predetermined course of His Providence which man cannot alter (compare <a href="/romans/8-20.htm">Romans 8:20</a>). Others translate, "What there is, its name is named long ago and known, that it is man;" i. e., "What hath been and is, not only came into existence long ago <a href="/ecclesiastes/1-9.htm">Ecclesiastes 1:9</a>; <a href="http://biblehub.com/ecclesiastes/3-15.htm">Ecclesiastes 3:15</a>, but also has been known and named, and is acknowledged that it, besides other things, is specially man; that man always remains the same, and cannot go beyond his appointed bounds."<p>Him that is mightier - i. e., God; compare <a href="/ecclesiastes/9-1.htm">Ecclesiastes 9:1</a>; <a href="http://biblehub.com/1_corinthians/10-22.htm">1 Corinthians 10:22</a>, and marginal references. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/ecclesiastes/6.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>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.<p>That which hath been—man's various circumstances<p>is named already—not only has existed, Ec 1:9; 3:15, but has received its just name, "vanity," long ago,<p>and it is known that it—vanity<p>is man—Hebrew, "Adam," equivalent to man "of red dust," as his Creator appropriately named him from his frailty.<p>neither may he contend, &c.—(Ro 9:20).<div class="vheading2"><a href="/commentaries/poole/ecclesiastes/6.htm">Matthew Poole's Commentary</a></div> This verse is added either as a proof of what he last said concerning the vanity and wandering of insatiable desires, or as a timber instance of the vanity of all things in this life. <span class="p"><br /><br /></span><span class="bld">That which hath been</span> (or, <span class="ital">is</span>, for the Hebrew verb) may be rendered either way, to wit, man considered with all his endowments and enjoyments, whether he be wise or foolish, rich or poor; man, who is the chief of all visible and sublunary beings, for whom they all were made) <span class="ital">is named already</span>, to wit, by God, who, presently after his creation, gave him the following name, to signify what his nature and condition was or would be. Heb. <span class="ital">What is that which hath been</span>, or <span class="ital">is</span>, it is, or <span class="ital">hath been named already</span>. Others understand it thus, All the several conditions which men have had or shall have in the world, riches or poverty, &c., are already named, i.e. appointed or determined by God’s unchangeable counsel and invincible providence. But though this be true, it seems not to suit so well with the following clause as the other interpretation doth. <span class="p"><br /><br /></span><span class="bld">It is known that it is man; </span> this is certain and manifest, that that being which makes all this noise and stir in the world, howsoever magnified by themselves, and sometimes adored by flatterers, and howsoever differenced from or advanced above others, by wisdom, or riches, or the like, is but a man, i.e. a mean earthly mortal and miserable creature, as his very name signifies, which God gave him for this very end, that he might be always sensible of his vain, and base, and miserable estate in this world, and therefore never expect satisfaction or happiness in it. <span class="p"><br /><br /></span><span class="bld">With him that is mightier than he, </span> i.e. with Almighty God, with whom men are very apt to contend upon every slight occasion, and against whom they are ready to murmur for this vanity, and mortality, and misery of mankind, although they brought it upon themselves by their own sins. So this is seasonably added to prevent the abuse of the foregoing passage. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/ecclesiastes/6.htm">Gill's Exposition of the Entire Bible</a></div>That which hath been is named already, and it is known that it is man,.... Which may be understood of the first man Adam, who has been, has existed, was produced by the immediate power of God, creating and forming him out of the dust of the earth; was made after the image, and in the likeness of God, a wise and knowing creature, a rich and powerful one, the figure of him that was to come, being the head and representative of all his posterity; and he has been named already, he had his name from the Lord himself, suitable to his nature and formation; he called his name Adam, from "Adamah", the earth, from whence he was taken; and though he was so wise and great, and even affected deity, which was the snare laid for him by his enemy, it is well known he was but a man, of the earth, earthly, and returned to it again. Some have applied this to the second man, the Lord from heaven, as the ordinary gloss, and Jerom; and render it, "that which shall be", so the Vulgate Latin version; as yet he was not man, though he had agreed to be and was prophesied of that he should; however be was named already the seed of the woman, Shiloh, Ithiel, the Messiah, or Anointed; hence by Solomon, in allusion to this name, his "name is said to be as ointment poured forth", Sol 1:3; and as it was known that he should be man, so it is now known that he is really and truly man; though not merely so, but God as well as man; yet as to his human nature his Father is greater and mightier than he; but this sense some interpreters despise and laugh at: and indeed though the whole of it is truth, it does not seem to be the truth of the text, nor suitable to the context: rather the words are to be understood of mankind in general, of all men, not only that have been, but that are or shall be; these were all appointed to come into being by the Lord; they have been in his eternal purposes and decrees, and their names are written or not written in the Lamb's book of life; and they have all one common name, that of "man", weak, frail, mortal, wretched man; they are, as is said of the Egyptians, men and not God, <a href="/isaiah/31-3.htm">Isaiah 31:3</a>; particularly this is true of persons the most famous that have been in the world; such who have been in ages past, and their names have been called, or they have obtained a name among men, men of renown, that are on the list of fame; such who have been the most famous for wisdom, for riches, for strength, or for power and authority, and have even had deity ascribed to them, and divine worship given them; yet it has been notorious that they were but men, and not God, so Jarchi; and died as such; see <a href="/psalms/9-20.htm">Psalm 9:20</a>. Moreover, this may be understood of all things relating to men; that all that has been, is, or shall be, has been already named of God, determined and appointed by him; so the Targum renders it, <p>"all is the decree of the Word of the Lord;'' <p>all things relating to the temporal affairs of men, as to their birth and place of abode, their callings and stations of life; so to their circumstances of poverty or riches, which with all their craving desires and carking cares it is impossible for them to alter, or make them otherwise than they are; which is observed, to check the wandering and insatiable desires of men after worldly things; <p>neither may he contend with him that is mightier than he; the Lord of the world, as the Targum; not the angel of death, as Jarchi; the devil, which had the power of death, and is stronger than men; nor death itself, as others, against which there is no standing, <a href="http://biblehub.com/ecclesiastes/8-8.htm">Ecclesiastes 8:8</a>, <a href="/isaiah/28-15.htm">Isaiah 28:15</a>; but God himself, who is mightier than men, and with whom a creature should not strive or contend; either about his being and the make of it, or concerning his circumstances in the world, that they are not, greater and better than they be; or about God's decrees concerning these or other things; but quietly submit to his will, and be content in whatsoever circumstances they are, considering that he is the Creator, and a sovereign Being, they are creatures, and dependent on him; and let their circumstances be what they will, wise or unwise, rich or poor, they are but men, and can never rise higher; see <a href="/job/9-3.htm">Job 9:3</a>. It is observed by the Masorites that this is just the middle of the book. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/ecclesiastes/6.htm">Geneva Study Bible</a></div><span class="cverse2">That which hath been is named already, and it is known that it <i>is</i> man: neither may he contend with him that is <span class="cverse3">{h}</span> mightier than he.</span><p>(h) Meaning, God who will make him feel that he is mortal.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/ecclesiastes/6.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">10</span>. <span class="ital">That which hath been is named already</span>] The maxim is enigmatic. As viewed by many commentators, it asserts that man is the creature of a destiny, which he cannot resist. Long ago, in the far eternity, his name has been written, and what he will be. He cannot plead against the Power that is mightier than himself, <span class="ital">i.e.</span> against God. There is nothing left but submission. So taken, the words have a parallel in all utterances in the Bible, or out of it, that assert, or seem to assert, an absolutely predestinating fatalism (<a href="/isaiah/45-9.htm" title="Woe to him that strives with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashions it, What make you? or your work, He has no hands?">Isaiah 45:9</a>; <a href="/acts/15-18.htm" title="Known to God are all his works from the beginning of the world.">Acts 15:18</a>; <a href="/romans/9-20.htm" title="No but, O man, who are you that reply against God? Shall the thing formed say to him that formed it, Why have you made me thus?">Romans 9:20</a>). In such a fatalism, reconciled in some way or other with man’s freedom and responsibility, both the Stoics and Pharisees believed, and so far there would be nothing strange in finding a like maxim in a book which contains so many mingled and heterogeneous elements, both Greek and Jewish, of oscillating thought. There are, however, what seem sufficient reasons for rejecting this interpretation. The word for “already,” which occurs only in this book (chs. <a href="/ecclesiastes/1-10.htm" title="Is there any thing whereof it may be said, See, this is new? it has been already of old time, which was before us.">Ecclesiastes 1:10</a>, <a href="/ecclesiastes/2-12.htm" title="And I turned myself to behold wisdom, and madness, and folly: for what can the man do that comes after the king? even that which has been already done.">Ecclesiastes 2:12</a>, <a href="/ecclesiastes/3-15.htm" title="That which has been is now; and that which is to be has already been; and God requires that which is past.">Ecclesiastes 3:15</a>), is never used of the eternity of the Divine decrees, but, as the passages referred to shew, of that which belongs essentially to human history; that for “mightier,” found in the O. T. only here and in <a href="/ezra/4-20.htm" title="There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid to them.">Ezra 4:20</a>; <a href="/daniel/2-40.htm" title="And the fourth kingdom shall be strong as iron: for as much as iron breaks in pieces and subdues all things: and as iron that breaks all these, shall it break in pieces and bruise.">Daniel 2:40</a>; <a href="/daniel/2-42.htm" title="And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.">Daniel 2:42</a>; <a href="/daniel/4-3.htm" title="How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.">Daniel 4:3</a>; <a href="/daniel/7-7.htm" title="After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and broke in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.">Daniel 7:7</a>, is not used, in any of these passages, of God. The sequence of thought leads the writer to dwell on the shortness of man’s life, rather than on its subjection to a destiny. The following explanation gives that sequence more clearly, <span class="bld">What he is, long ago his name was called.</span> In the last words we find a reference to <a href="/genesis/2-7.htm" title="And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.">Genesis 2:7</a>, where the name of <span class="ital">Adam</span> (= man) is connected with <span class="ital">Adamah</span> (= the ground), as <span class="ital">homo</span> was, by older philologists, derived <span class="ital">ex humo</span>. The very name of man bore witness to his frailty. This being so, he cannot take his stand in the cause, which one “mightier” than himself pleads against him. Death is that mightier one, and will assert his power. So taken, the thought is continuous and harmonious throughout.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/ecclesiastes/6.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verses 10-12.</span> - Section 11. <span class="accented">All things are foreknown and foreordained by God</span>; <span class="accented">it is useless to murmur against or to discuss this great fact</span>; and as the future is beyond our knowledge and control, it is wise to make the best of the present. <span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">That which hath been is named already</span>; better, <span class="accented">whatsoever hath been</span>, <span class="accented">long ago hath its name been given</span>. The word rendered "already," <span class="accented">kebar</span> (<a href="/ecclesiastes/1-10.htm">Ecclesiastes 1:10</a>; <a href="/ecclesiastes/2-12.htm">Ecclesiastes 2:12</a>; <a href="/ecclesiastes/3-15.htm">Ecclesiastes 3:15</a>; <a href="/ecclesiastes/4-2.htm">Ecclesiastes 4:2</a>), "long ago," though used elsewhere in this book of events in human history, may appropriately be applied to the Divine decrees which predetermine the circumstances of man's life. This is its significance in the present passage, which asserts that everything which happens has been known and fixed beforehand, and therefore that man cannot shape his own life. No attempt is here made to reconcile this doctrine with man's free-will and consequent responsibility. The idea has already been presented in <a href="/ecclesiastes/3-1.htm">Ecclesiastes 3:1</a>, etc. It comes forth in <a href="/isaiah/45-9.htm">Isaiah 45:9</a>, "Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?" (comp. <a href="/romans/9-20.htm">Romans 9:20</a>); <a href="/acts/15-18.htm">Acts 15:18</a> (according to the Textus Receptus), "Known unto God are all his works from the beginning of the world." The same idea is brought out more fully in the following clauses. Septuagint, "If anything ever was, already hath its name been called," which gives the correct sense of the passage. The Vulgate is not so happy, <span class="accented">Qui futurus est</span>, <span class="accented">jam vocatum est nomen ejus</span>, being rather opposed to the grammar. <span class="cmt_word">And it is known that it is man</span>. What is meant by the Authorized Version is doubtful. If the first clause had been translated, as in the margin of the Revised Version, "Whatsoever he be, his name was given him long ago," the conclusion would come naturally, "and it is known that he is man" (<span class="accented">Adam</span>), and we should see an allusion to man's name and to the ground (adamah) from which he was taken (<a href="/genesis/2-7.htm">Genesis 2:7</a>), as if his very name betokened his weakness. But the present version is very obscure. Cox gives, "It is very certain that even the greatest is but a man, and cannot contend with him," etc. But the Hebrew will not admit this rendering. The clause really amplifies the previous statement of man's predetermined destiny, and it should be rendered, "And it is known what a man shall be." Every individual comes under God's prescient superintendence. Septuagint, <span class="greek">Ἐγνώσθη ὅ ἐστω</span> <span class="greek">ἄνθρωπος</span>, "It is known what man is;" Vulgate, <span class="accented">Et scitur quod homo sit</span>. But it is not the nature of man that is in question, but his conditioned state. <span class="cmt_word">Neither may he contend with him that is mightier than he.</span> The <span class="accented">mightier</span> One is God, in accordance with the passages quoted above from Isaiah, Acts, and Romans. Some consider that death is intended, and that the author is referring to the shortness of man's life. They say that the word <span class="accented">taqqiph</span>, "mighty" (which occurs only in Ezra and Daniel), is never used of God. But is it used of death? And is it not used of God in <a href="/daniel/4-3.htm">Daniel 4:3</a> (3:33, Hebrew), where Nebuchadnezzar says, "How mighty are his wonders"? To bring death into consideration is to introduce a new thought having no connection with the context, which is not speaking of the termination of man's life, but of its course, the circumstances of which are arranged by a higher Power. Septuagint, <span class="greek">Καὶ οὐ δυνήσεται κριθῆναι μετὰ τοῦ ἰσχυροτέρου</span> <span class="greek">ὑπὲρ αὐτὸν</span>. With this we may compare <a href="/1_corinthians/10-22.htm">1 Corinthians 10:22</a>, "Do we provoke the Lord to jealousy? are we stronger than he? (<span class="greek">μὴ</span> <span class="greek">ἰσχυρότεροι αὐτοῦ ἐσμέν</span>;)." Ecclesiastes 6:10<a name="kad" id="kad"></a><div class="vheading2"><a href="/commentaries/kad/ecclesiastes/6.htm">Keil and Delitzsch Biblical Commentary on the Old Testament</a></div>"That which hath been, its name hath long ago been named; and it is determined what a man shall be: and he cannot dispute with Him who is stronger than he." According to the usage of the tense, it would be more correct to translate: That which (at any time) has made its appearance, the name of which was long ago named, i.e., of which the What? and the How? were long ago determined, and, so to speak, formulated. This שׁ ... כּבר does not stand parallel to היה כבר, <a href="/ecclesiastes/1-10.htm">Ecclesiastes 1:10</a>; for the expression here does not refer to the sphere of that which is done, but of the predetermination. Accordingly, אדם ... ונו is also to be understood. Against the accents, inconsistently periodizing and losing sight of the comprehensiveness of אדם ... אשׁר, Hitzig renders: "and it is known that, if one is a man, he cannot contend," etc., which is impossible for this reason, that אדם הוא cannot be a conditional clause enclosed within the sentence יוכל ... אשׁר. Obviously ונודע, which in the sense of constat would be a useless waste of words, stands parallel to שׁמו נקרא, and signifies known, viz., previously known, as passive of ידע, in the sense of <a href="/zechariah/14-7.htm">Zechariah 14:7</a>; cf. <a href="/psalms/139-1.htm">Psalm 139:1</a>. Bullock rightly compares <a href="/acts/15-18.htm">Acts 15:18</a>. After ידע, asher, like ki, which is more common, may signify "that," <a href="/ecclesiastes/8-12.htm">Ecclesiastes 8:12</a>; <a href="/ezekiel/20-26.htm">Ezekiel 20:26</a>; but neither "that he is a man" (Knobel, Vaih., Luzz., Hengst., Ginsb.), nor "that he is the man" (Ewald, Elst., Zckler), affords a consistent meaning. As mah after yada' means quid, so asher after it may mean quod equals that which (cf. <a href="http://biblehub.com/daniel/8-19.htm">Daniel 8:19</a>, although it does not at all stand in need of proof); and id quod homo est (we cannot render הוּא without the expression of a definite conception of time) is intended to mean that the whole being of a man, whether of this one or that one, at all times and on all sides, is previously known; cf. to this pregnant substantival sentence, <a href="/ecclesiastes/12-13.htm">Ecclesiastes 12:13</a>. Against this formation of his nature and of his fate by a higher hand, man cannot utter a word.<p>The thought in 10b is the same as that at <a href="/isaiah/45-9.htm">Isaiah 45:9</a>; <a href="/romans/9-20.htm">Romans 9:20</a>. The Chethı̂b שׁהתּקּיף <p>(Note: With He unpointed, because it is omitted in the Kerı̂, as in like manner in כּשׁה, <a href="http://biblehub.com/ecclesiastes/10-3.htm">Ecclesiastes 10:3</a>, שׁה, <a href="/lamentations/5-18.htm">Lamentations 5:18</a>. In the bibl. Rabb., the ה is noted as superfluous.)<p>is not inadmissible, for the stronger than man is מנּהּ ... מרי. Also התקיף might in any case be read: with one who overcomes him, has and manifests the ascendency over him. There is indeed no Hiph. הת .hpiH found in the language of the Bible (Herzf. and Frst compare הג, <a href="/psalms/12-5.htm">Psalm 12:5</a>); but in the Targ., אתקף is common; and in the school-language of the Talm., הת is used of the raising of weighty objections, e.g., Kamma 71a. The verb, however, especially in the perf., is in the passage before us less appropriate. In לא־יוּכל lie together the ideas of physical (cf. <a href="/genesis/43-32.htm">Genesis 43:32</a>; <a href="/deuteronomy/12-17.htm">Deuteronomy 12:17</a>; <a href="http://biblehub.com/deuteronomy/16-5.htm">Deuteronomy 16:5</a>, etc.) and moral inability. <div class="vheading2">Links</div><a href="/interlinear/ecclesiastes/6-10.htm">Ecclesiastes 6:10 Interlinear</a><br /><a href="/texts/ecclesiastes/6-10.htm">Ecclesiastes 6:10 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/ecclesiastes/6-10.htm">Ecclesiastes 6:10 NIV</a><br /><a href="/nlt/ecclesiastes/6-10.htm">Ecclesiastes 6:10 NLT</a><br /><a href="/esv/ecclesiastes/6-10.htm">Ecclesiastes 6:10 ESV</a><br /><a href="/nasb/ecclesiastes/6-10.htm">Ecclesiastes 6:10 NASB</a><br /><a href="/kjv/ecclesiastes/6-10.htm">Ecclesiastes 6:10 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/ecclesiastes/6-10.htm">Ecclesiastes 6:10 Bible Apps</a><br /><a href="/ecclesiastes/6-10.htm">Ecclesiastes 6:10 Parallel</a><br /><a href="http://bibliaparalela.com/ecclesiastes/6-10.htm">Ecclesiastes 6:10 Biblia Paralela</a><br /><a href="http://holybible.com.cn/ecclesiastes/6-10.htm">Ecclesiastes 6:10 Chinese Bible</a><br /><a href="http://saintebible.com/ecclesiastes/6-10.htm">Ecclesiastes 6:10 French Bible</a><br /><a href="http://bibeltext.com/ecclesiastes/6-10.htm">Ecclesiastes 6:10 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <script type="text/javascript"> </script> <script type="text/javascript" src="//pagead2.googlesyndication.com/pagead/show_ads.js"> </script><br /><br /> </div> <div id="left"><a href="../ecclesiastes/6-9.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Ecclesiastes 6:9"><img src="/left.png" name="lft" border="0" alt="Ecclesiastes 6:9" /></a></div><div id="right"><a href="../ecclesiastes/6-11.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Ecclesiastes 6:11"><img src="/right.png" name="rght" border="0" alt="Ecclesiastes 6:11" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>