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 This limitation of man in his efforts, in spite of all his capacity, has its reason in this, that he is on the whole not master of his own life:

Verse 12
Ecc 9:12 “For man also knoweth not his time: like the fishes which are caught in an evil net, and like the birds which are caught in the snare - like them are the sons of men snared in an evil time, when it suddenly breaks in upon them.” The particles גּם כּי are here not so clearly connected as at Ecc 8:12; Ecc 4:14, where, more correctly, the pointing should be גּם כּי (ki with the conjunct. accent); ki rules the sentence; and gam, as to its meaning, belongs to etḣ'itto. The particular has its reason from the general: man is not master of his own time, his own person, and his own life, and thus not of the fruits of his capabilities and his actions, in spite of the previously favourable conditions which appear to place the result beyond a doubt; for ere the result is reached of which he appears to be able to entertain a certainty, suddenly his time may expire, and his term of life be exhausted. Jerome translate 'itto (cf. Ecc 7:17) rightly by finem suum; עת, with the gen. following, frequently (vid., under Job 24:1) means the point of time when the fate of any one is decided, - the terminus where a reckoning is made; here, directly, the terminus ad quem. The suddenness with which men are frequently overtaken with the catastrophe which puts an end to their life, is seen by comparison with the fishes which are suddenly caught in the net, and the birds which are suddenly caught in the snare. With שׁן (that are caught) there is interchanged, in two variations of expression, האחזות, which is incorrectly written, by v. d. Hooght, Norzi, and others, האחזּ. מצו, a net, - of which the plur. form Ecc 7:26 is used, - goes back, as does the similar designation of a bulwark (Ecc 9:14), to the root-conception of searching (hunting), and receives here the epithet “evil.” Birds, צפּרים (from a ground-form with a short terminal vowel; cf. Assyr. itṣtṣur, from itṣpur), are, on account of their weakness, as at Isa 31:5, as a figure of tender love, represented in the fem. The second half of the verse, in conformity with its structure, begins with כּהם (which more frequently occurs as כּמוהם). יוּק .)כּ is part. Pu. for מיקּשׁים (Ewald, §170d); the particip. מ is rejected, and ק is treated altogether as a guttural, the impracticable doubling of which is compensated for by the lengthening of the vowel. The use of the part. is here stranger than e.g., at Pro 11:13;