Job 17:6 - Revision history

Nick: /* Tabret */

2022-12-17T09:33:49Z

Tabret

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	It comes from the French "tabor" (“drum”), which made it into [[Middle English]]. Ultimately it is derived from the Arabic طُنْبُور‎ (ṭunbūr) or the Persian طبل‎ (“drum”) from the Middle Persian ancestor of Classical Persian تنبور‎ /tˤun.buːr/ (tanbūr) from Middle Iranian tabir, tabil (“drum”), and is related to Armenian տաւիղ (tawił).		It comes from the French "tabor" (“drum”), which made it into [[Middle English]]. Ultimately it is derived from the Arabic طُنْبُور‎ (ṭunbūr) or the Persian طبل‎ (“drum”) from the Middle Persian ancestor of Classical Persian تنبور‎ /tˤun.buːr/ (tanbūr) from Middle Iranian tabir, tabil (“drum”), and is related to Armenian տաւիղ (tawił).

			====Spit etymology====
			The verb is from [[Middle English]] ''spē̆ten, spete'' (“to spit (blood, phlegm, saliva, venom, etc.); of a fire: to emit sparks”), from [[Old English]] ''spǣtan'' (“to spit; to squirt”); or from [[Middle English]] ''spit, spitte, spitten'' (“to spit (blood, phlegm, saliva, venom, etc.); of a fire: to emit sparks”), from [[Old English]] ''spittan, spyttan'' (“to spit”), both from [[Proto-Germanic]], from [[Proto-Indo-European]] ''sp(y)ēw, spyū'', ultimately imitative; compare [[Middle English]] ''spitelen'' (“to spit out, expectorate”) and English ''spew''. The English word is cognate with Danish ''spytte'' (“to spit”), North Frisian ''spütte'', Norwegian ''spytte'' (“to spit”), Swedish ''spotta'' (“to spit”), Old Norse ''spýta'' (Faroese spýta (“to spit”), Icelandic ''spýta'' (“to spit”)).[6]

			The noun is derived from the verb; compare Danish ''spyt'' (“spit”), [[Middle English]] ''spit'', ''spytte'' (“saliva, spittle, sputum”), ''spet'' (“saliva, spittle”), ''spē̆tel'' (“saliva, spittle”), North Frisian ''spiit''.

			Verb

			spit (''third-person singular simple present'' spits, ''present participle'' spitting, ''simple past and past participle'' spat ''or'' spit)

	====Tabret and Tabrets in the KJV====		====Tabret and Tabrets in the KJV====

Nick: /* External links */

2022-12-17T09:18:59Z

External links

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	* [[2004 AD\|2004]]		* [[2004 AD\|2004]]
	* [[2011 AD\|2011]] (beibl.net 2011 by [[Arfon Jones]])		* [[2011 AD\|2011]] (beibl.net 2011 by [[Arfon Jones]])

			==See also==
			* [[8608]] תָּפַף ''(taphaph)''

	==External links==		==External links==

Nick: /* Hebrew Hapax Legomena and their Greek Rendering in LXX Job */

2022-11-30T13:46:28Z

Hebrew Hapax Legomena and their Greek Rendering in LXX Job

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	The following authors define the word תֶ פֹתּ as a hapax: Delitzsch, Dhorme, Driver & Gray and Fohrer1052. Dhorme and Clines explicitly warn against confusion with the proper name ֹתֶּ תפ’ , Topheth’ (2 Kgs 23,10; etc.)1053. KB explains that “תֶ פֹתּ is to be derived from an onomatopoeic vb. [i.e. verb], which is probably biradical with the meaning to spew, to spit; in different ways a third radical has been added in the cognate languages“ and translates ‘spittle, expectoration‘. Most modern commentators are, indeed, convinced that the word denotes ‘spitting‘1054. Driver & Gray translate, more into detail: “a(n object of) spitting to (the) faces (of other people)”1055, or as Clines explains “one in whose face people spit”1056. Ibn Ezra also suggests the possibility that the last ת is paragogic and that the word is similar to תוף ,which Gómez Aranda translates as ‘drum’1057. Tur-Sinai rejects the interpretation of the word as ‘drum’, since this does not provide a good parallelism with משל1058. His interpretation is quite different. He is convinced that the word is “an originally Aramaic equivalent of Hebrew שפתים or משפתים ,the hearth(-stones) on which meat is put for cooking” and believes that it is attested in Jer 7,31 as well – although in a metaphorical sense1059.		The following authors define the word תֶ פֹתּ as a hapax: Delitzsch, Dhorme, Driver & Gray and Fohrer1052. Dhorme and Clines explicitly warn against confusion with the proper name ֹתֶּ תפ’ , Topheth’ (2 Kgs 23,10; etc.)1053. KB explains that “תֶ פֹתּ is to be derived from an onomatopoeic vb. [i.e. verb], which is probably biradical with the meaning to spew, to spit; in different ways a third radical has been added in the cognate languages“ and translates ‘spittle, expectoration‘. Most modern commentators are, indeed, convinced that the word denotes ‘spitting‘1054. Driver & Gray translate, more into detail: “a(n object of) spitting to (the) faces (of other people)”1055, or as Clines explains “one in whose face people spit”1056. Ibn Ezra also suggests the possibility that the last ת is paragogic and that the word is similar to תוף ,which Gómez Aranda translates as ‘drum’1057. Tur-Sinai rejects the interpretation of the word as ‘drum’, since this does not provide a good parallelism with משל1058. His interpretation is quite different. He is convinced that the word is “an originally Aramaic equivalent of Hebrew שפתים or משפתים ,the hearth(-stones) on which meat is put for cooking” and believes that it is attested in Jer 7,31 as well – although in a metaphorical sense1059.

			Finally, Budde suggests emendation to תֵ מוֹפ’ ,portent’, as in Ps 71,7 or Deut 28,46, for example1060
			.
			The LXX translator has rendered the word תֶ פֹתּ as γέλως, ‘laughter’, which is elsewhere in LXX the equivalent of קֹחְ צ and חוֹקְ שׂ/קָ חְ שִׂי .In the book of Job, it is used as a rendering of חוֹקְ שׂ in Job 8,21. The second use of this noun in Job 17,6 as the rendering of תֶ פֹתּ is, according to HR, tentative. Dhorme qualifies the rendering of the second stich of Job 17,6 as “vague”1061. It is indeed true that γέλως is not a very exact translation equivalent for תפת if we accept the meaning ‘spitting’. Nonetheless, it seems that the whole verse has been rendered freely. In the first stich, the Hebrew verb in the third person singular with first person suffix, יִנַ גִ צִּ הְ ו ,is in its Greek translation turned into a second person singular with first person pronoun, ἔθου δέ με. Still, it seems that the meaning of the first Hebrew stich has been preserved in the Greek translation, although the subject of the verb has been changed. In the second stich, the first person singular is no longer the subject of the Greek translation, but γέλως is. Yet, since the bottomline of both the Hebrew verse and its Greek translation remains the same: someone is the object of mockery; it can be concluded that the noun γέλως fits well in the whole of the verse and the stich. It provides an adequate rendering of the Hebrew in the form of a free translation.

	1052 DELITZSCH, Das Buch Hiob, p. 127; DHORME, A Commentary on the Book of Job, p. 247;		1052 DELITZSCH, Das Buch Hiob, p. 127; DHORME, A Commentary on the Book of Job, p. 247;
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	the place name Topeth as well.		the place name Topeth as well.
	1058 TUR-SINAI, The Book of Job, p. 277-278.		1058 TUR-SINAI, The Book of Job, p. 277-278.
	1059 Ibid. [https://lirias2repo.kuleuven.be/retrieve/162612 ]		1059 Ibid.
			1060 BUDDE, Das Buch Hiob, p. 89.
			1061 DHORME, A Commentary on the Book of Job, p. 246.

			[https://lirias2repo.kuleuven.be/retrieve/162612 ]

	====Versions====		====Versions====

Nick: /* Encyclopedia of the Bible */

2022-11-30T13:44:42Z

Encyclopedia of the Bible

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 ====Encyclopedia of the Bible====
 :2. Membranophones (drums). The main instrument in this class is the תֹּפ֒, H9512, (tōp) for which the LXX usually has τύμπανον (tumpanon). The KJV tr. this word as either timbrel or tabret with apparently no difference in meaning, the selection prob. due to the particular tr. The KJV tr. of תֹ֖פֶת (tōpet) by tabret in Job 17:6 is incorrect. The fact that women often used it in dance (Exod 15:20) suggests that it was usually a small (hand-beaten) drum or tamborine. It is possible that סוּמְפֹּ֣נְיָ֔ה (sumponyah) in Daniel 3 is a reproduction of τύμπανον (tumpanon) and thus designates a drum. Alternatively, it could represent συμφωνια (sumphonia) and be taken to mean “in unison.” It is not “dulcimer” (KJV) or “bagpipe.” [https://www.biblegateway.com/passage/?search=%D0%99%D0%BE%D0%B2+16%3A10%2C%D0%99%D0%BE%D0%B2+17%3A2%2C%D0%99%D0%BE%D0%B2+17%3A6%2C%D0%99%D0%BE%D0%B2+21%3A3%2C%D0%99%D0%BE%D0%B2+30%3A1%2C%D0%9F%D1%81%D0%B0%D0%BB%D0%BC%D0%B8+91%3A15&version=BPB&&resource_entry=encyclopedia-of-the-bible/Music-Musical-Instruments&tab=study ]
 ====Versions====

Nick: /* Ugaritic */

2022-11-30T13:32:13Z

Ugaritic

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	:itl spittle, saliva (cp. Akk. usûultu). [https://e-learning.tsu.ge/pluginfile.php/5817/mod_resource/content/0/Ugaritic_language_-_William_M._Schneidewind.pdf ''A Primer on Ugaritic Language, Culture, and Literature'' William M. Schniedewind and Joel H. Hunt]		:itl spittle, saliva (cp. Akk. usûultu). [https://e-learning.tsu.ge/pluginfile.php/5817/mod_resource/content/0/Ugaritic_language_-_William_M._Schneidewind.pdf ''A Primer on Ugaritic Language, Culture, and Literature'' William M. Schniedewind and Joel H. Hunt]

			:𐎆𐎔𐎘 • (wpṯ)
			:to spit

	====Latin====		====Latin====

Nick: /* Skemp */

2022-11-30T13:26:09Z

Skemp

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	====Skemp====		====Skemp====
	[https://www.scribd.com/document/349096935/v65n3-s3 ]		[https://www.scribd.com/document/349096935/v65n3-s3 ]

			====Encyclopedia of the Bible====
			:2. Membranophones (drums). The main instrument in this class is the תֹּפ֒, H9512, (tōp) for which the LXX usually has τύμπανον (tumpanon). The KJV tr. this word as either timbrel or tabret with apparently no difference in meaning, the selection prob. due to the particular tr. The KJV tr. of תֹ֖פֶת (tōpet) by tabret in Job 17:6 is incorrect. The fact that women often used it in dance (Exod 15:20) suggests that it was usually a small (hand-beaten) drum or tamborine. It is possible that סוּמְפֹּ֣נְיָ֔ה (sumponyah) in Daniel 3 is a reproduction of τύμπανον (tumpanon) and thus designates a drum. Alternatively, it could represent συμφωνια (sumphonia) and be taken to mean “in unison.” It is not “dulcimer” (KJV) or “bagpipe.” [https://www.biblegateway.com/passage/?search=%D0%99%D0%BE%D0%B2+16%3A10%2C%D0%99%D0%BE%D0%B2+17%3A2%2C%D0%99%D0%BE%D0%B2+17%3A6%2C%D0%99%D0%BE%D0%B2+21%3A3%2C%D0%99%D0%BE%D0%B2+30%3A1%2C%D0%9F%D1%81%D0%B0%D0%BB%D0%BC%D0%B8+91%3A15&version=BPB&&resource_entry=encyclopedia-of-the-bible/Music-Musical-Instruments&tab=study ]

	====Versions====		====Versions====

Nick: /* Easton's Bible Dictionary */

2022-11-30T13:24:33Z

Easton's Bible Dictionary

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	:Tophet - =Topheth, from Heb. toph "a drum," because the cries of children here sacrificed by the priests of Moloch were drowned by the noise of such an instrument; or from taph or toph, meaning "to burn," and hence a place of burning, the name of a particular part in the valley of Hinnom. "Fire being the most destructive of all elements, is chosen by the sacred writers to symbolize the agency by which God punishes or destroys the wicked. We are not to assume from prophetical figures that material fire is the precise agent to be used. It was not the agency employed in the destruction of Sennacherib, mentioned in Isa. 30:33...Tophet properly begins where the Vale of Hinnom bends round to the east, having the cliffs of Zion on the north, and the Hill of Evil Counsel on the south. It terminates at Beer 'Ayub, where it joins the Valley of Jehoshaphat. The cliffs on the southern side especially abound in ancient tombs. Here the dead carcasses of beasts and every offal and abomination were cast, and left to be either devoured by that worm that never died or consumed by that fire that was never quenched." Thus Tophet came to represent the place of punishment. (See HINNOM.)		:Tophet - =Topheth, from Heb. toph "a drum," because the cries of children here sacrificed by the priests of Moloch were drowned by the noise of such an instrument; or from taph or toph, meaning "to burn," and hence a place of burning, the name of a particular part in the valley of Hinnom. "Fire being the most destructive of all elements, is chosen by the sacred writers to symbolize the agency by which God punishes or destroys the wicked. We are not to assume from prophetical figures that material fire is the precise agent to be used. It was not the agency employed in the destruction of Sennacherib, mentioned in Isa. 30:33...Tophet properly begins where the Vale of Hinnom bends round to the east, having the cliffs of Zion on the north, and the Hill of Evil Counsel on the south. It terminates at Beer 'Ayub, where it joins the Valley of Jehoshaphat. The cliffs on the southern side especially abound in ancient tombs. Here the dead carcasses of beasts and every offal and abomination were cast, and left to be either devoured by that worm that never died or consumed by that fire that was never quenched." Thus Tophet came to represent the place of punishment. (See HINNOM.)

			====Skemp====
			[https://www.scribd.com/document/349096935/v65n3-s3 ]

	====Versions====		====Versions====

Nick: /* Jamieson-Fausset-Brown Bible Commentary */

2022-11-30T13:18:39Z

Jamieson-Fausset-Brown Bible Commentary

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	:e.g., in the proverb (quoted by Umbreit): ‛aini fihi watuffan ‛aleihi, my eye rests on it wishfully, and yet I feel disgust at it. Therefore לפנים (spitting upon the face) is equivalent to בפנים, Numbers 12:14; Deuteronomy 25:9 (to spit in the face). In consequence of this deep debasement of the object of scorn and spitting, the brightness and vision of his eye (sense of sight) are become dim (comp. Psalm 6:8; Psalm 31:10) מכּעשׂ (always written with שׂ, not ס, in the book of Job), from grief, and his frames, i.e., bodily frame equals members (Jer. membra, Targ. incorrectly: features), are become like a shadow all of them, as fleshless and powerless as a shadow, which is only appearance without substance. His suffering, his miserable form (זאת), is of such a kind that the upright are astonished (שׁמם, to become desolate, silent), and the guiltless (like himself and other innocent sufferers) become excited (here with vexation as in Psalm 37:1, as in Job 31:29 with joy) over the godless (who is none the less prosperous); but the righteous holds firm (without allowing himself to be disconcerted by this anomalous condition of things, though impenetrably mysterious) on his way (the way of good to which he has pledged himself), and the pure of hands (וּטהר־ as Proverbs 22:11, according to another mode of writing וּטהר־ with Chateph-Kametz under the ט and Gaja under the ו; comp. Isaiah 54:9, where the form of writing וּמגּער־ umiggoor is well authorized) increases (יוסיף, of inward increase, as Ecclesiastes 1:18) in strength (אמץ only here in the book of Job); i.e., far from allowing suffering to draw him from God to the side of the godless, he gathers strength thereby only still more perseveringly to pursue righteousness of life and purity of conduct, since suffering, especially in connection with such experiences as Job now has with the three friends, drives him to God and makes his communion with Him closer and firmer. These words of Job (if we may be allowed the figure) are like a rocket which shoots above the tragic darkness of the book, lighting it up suddenly, although only for a short time. The confession which breaks through in lyric form in Psalm 73 here finds expression of a more brief, sententious kind. The point of Eliphaz' reproach (Job 15:4), that Job makes void the fear of God, and depreciates communion with God, is destroyed by this confession, and the assurance of Satan (Job 2:5) is confronted by a fact of experience, which, if it should also become manifest in the case of Job, puts to shame and makes void the hope of the evil spirit.		:e.g., in the proverb (quoted by Umbreit): ‛aini fihi watuffan ‛aleihi, my eye rests on it wishfully, and yet I feel disgust at it. Therefore לפנים (spitting upon the face) is equivalent to בפנים, Numbers 12:14; Deuteronomy 25:9 (to spit in the face). In consequence of this deep debasement of the object of scorn and spitting, the brightness and vision of his eye (sense of sight) are become dim (comp. Psalm 6:8; Psalm 31:10) מכּעשׂ (always written with שׂ, not ס, in the book of Job), from grief, and his frames, i.e., bodily frame equals members (Jer. membra, Targ. incorrectly: features), are become like a shadow all of them, as fleshless and powerless as a shadow, which is only appearance without substance. His suffering, his miserable form (זאת), is of such a kind that the upright are astonished (שׁמם, to become desolate, silent), and the guiltless (like himself and other innocent sufferers) become excited (here with vexation as in Psalm 37:1, as in Job 31:29 with joy) over the godless (who is none the less prosperous); but the righteous holds firm (without allowing himself to be disconcerted by this anomalous condition of things, though impenetrably mysterious) on his way (the way of good to which he has pledged himself), and the pure of hands (וּטהר־ as Proverbs 22:11, according to another mode of writing וּטהר־ with Chateph-Kametz under the ט and Gaja under the ו; comp. Isaiah 54:9, where the form of writing וּמגּער־ umiggoor is well authorized) increases (יוסיף, of inward increase, as Ecclesiastes 1:18) in strength (אמץ only here in the book of Job); i.e., far from allowing suffering to draw him from God to the side of the godless, he gathers strength thereby only still more perseveringly to pursue righteousness of life and purity of conduct, since suffering, especially in connection with such experiences as Job now has with the three friends, drives him to God and makes his communion with Him closer and firmer. These words of Job (if we may be allowed the figure) are like a rocket which shoots above the tragic darkness of the book, lighting it up suddenly, although only for a short time. The confession which breaks through in lyric form in Psalm 73 here finds expression of a more brief, sententious kind. The point of Eliphaz' reproach (Job 15:4), that Job makes void the fear of God, and depreciates communion with God, is destroyed by this confession, and the assurance of Satan (Job 2:5) is confronted by a fact of experience, which, if it should also become manifest in the case of Job, puts to shame and makes void the hope of the evil spirit.

			====Haydock====
			:Example. Protestants, "a tabret." (Haydock) ---

			:The people sing over my misfortune, Lamentations iii. 14. I am represented as a victim of God's just indignation. (Calmet) ---

			:Septuagint, "a laughter," or laughing-stock. (Haydock)

	====Jamieson-Fausset-Brown Bible Commentary====		====Jamieson-Fausset-Brown Bible Commentary====

Nick: /* Geneva */

2022-11-30T13:17:14Z

Geneva

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	:(g) God has made all the world speak of me, because of my afflictions.		:(g) God has made all the world speak of me, because of my afflictions.

			====Matthew Poole====
			:Aforetime so he aggravateth his present misery by the mention of his former prosperity. Or, to their faces , or openly . They do not only reproach me behind my back, but revile and mock me, and make a sport of my calamities, even to my face. I was as a tabret , i.e. I was the people’ s delight and darling, and matter of their praise, and entertained by them with applauses, and as it were with instruments of music. Or, I am as a tabret i.e. matter of sport and merriment to them.

	====John Gill====		====John Gill====

Nick: /* Similar Hebrew Words */

2022-11-30T13:02:00Z

Similar Hebrew Words

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	====Similar Hebrew Words====		====Similar Hebrew Words====
	:תּוֹפֵף • (toféf) (pi'el construction)		:תּוֹפֵף • (toféf) (pi'el construction)
	:to drum		:to drum [https://en.wiktionary.org/wiki/%D7%AA%D7%95%D7%A4%D7%A3 ]

	====Septuagint====		====Septuagint====