Job 17:6
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Job 17:6 in the Leningrad Codex 1008 AD reads: | Job 17:6 in the Leningrad Codex 1008 AD reads: | ||
| - | :<big>וְֽ֭הִצִּגַנִי לִמְשֹׁ֣ל עַמִּ֑ים | + | :<big>וְֽ֭הִצִּגַנִי לִמְשֹׁ֣ל עַמִּ֑ים וְתֹ֖פֶתּ לְפָנִ֣ים אֶֽהְיֶֽה</big> |
| + | |||
| + | The Leningrad Codex seems to have an תּ in place of a ת. But this may just be a mark on the paper. | ||
====A Tabret or to Spit?==== | ====A Tabret or to Spit?==== | ||
Revision as of 12:18, 9 November 2022
וְֽ֭הִצִּגַנִי לִמְשֹׁ֣ל עַמִּ֑ים וְתֹ֖פֶת לְפָנִ֣ים אֶֽהְיֶֽה׃
(Masoretic Text, Bomberg Edition, 1525)
Job 17:6 He hath made me also a byword of the people; and aforetime I was as a tabret.
(King James Version, Pure Cambridge Edition)
Commentary
Leningrad Codex
![Job 17:6 in the Leningrad Codex 1008 AD in Hebrew [1].](/wiki/Image:Job_17.6_Leningrad_Codex_1008_AD.JPG){kind=small}
Job 17:6 in the Leningrad Codex 1008 AD reads:
- וְֽ֭הִצִּגַנִי לִמְשֹׁ֣ל עַמִּ֑ים וְתֹ֖פֶתּ לְפָנִ֣ים אֶֽהְיֶֽה
The Leningrad Codex seems to have an תּ in place of a ת. But this may just be a mark on the paper.
A Tabret or to Spit?
וְתֹ֖פֶת
Rashi
Job, English translation by Victor E. Reichert, Soncino Press, 1946:
- 17:6
- 1
- ותופת. כמו תוף:
- and...a drum Heb. תפת, like תּוֹף, a drum.
- 2
- לפנים. של בריות אני:
- before them lit. to the face; [i.e., to the face] of the people, I am [a drum].
Ibn Ezra
- 1
- והציגני - יאמר על הכאב. ויש אומרים: על אליפז.
- 2
- למשול - להיות למשל ולשנינה.
- 3
- ותפת לפנים - כמו מקום התפת לפני בני אדם ועיניהם. ויש אומרים: כי התי"ו האחרון נוסף והוא כמו תוף.
Alshich
והציגני כו'. אמר הנה צרתי זאת אשר היה לי בלי עון אם אומר שהיא מבחינה אחרת והוא כי למשל הייתי לכל עמים לבל יבטחו בני האדם בטובות העולם הזה ויהבילום כי ישאו עיניהם אל כל אשר היה לפני מעושר וכבוד וממשלה ונהפך לאבל כל טובי ובני ואותר לבדי נגוע ומוכה וממני יראו וכן יעשו לההביל טובות העולם והצלחותיו יחזיקו בעבודת קונם כל ימיהם וזהו והציגני במצב הזה למשול עמים כי לא הייתי ולא נבראתי כי אם להיות משל לעמים אך צדיק אני והציגני למשול עמים יראוני עתה עם שתופת לפנים אהיה ויהפך לאבל ויקחו מוסר הנה בחינה זו היה אפשר לחשוב:
Malbim
It being impossible to establish whether or not there is a life after death in which the injustices of this world are corrected, observers of Job's torment will seek alternative explanations. There will be those who say that Job is in truth a righteous person and is being wronged, in which case they will be maligning Providence. There will be others who will say that Job is in fact a sinner and getting his true deserts, in which case they will be unjustly maligning him. Each type of observer will take the lesson of Job to heart in his own way and will choose the explanation most accommodating to him. How much better it would be if justice was seen to be done in this world and we were all saved from the inevitable errors of such moral judgments.
Malbim Beur Hamilot
תופת. כינוי על הגיהנם, שהיה התופת בגיא בן הנם להבעיר באש:
Metzudat David
- 17:6
- 1
- והציגני. המכאוב העמיד אותי להיות למשל לכל העמים כי כאשר יקרה למו רוע המקרה יאמרו שהוא נמשל ודומה למקרה איוב:
- 2
- ותופת. הנה אני לגיהנם לפני הבריות כי רואים בי מכאובות מחולפים דוגמת יסורי גיהנם:
Metzudat Zion
- 1
- והציגני. העמידני כמו תציג אותו לבד (שופטים ז׳:ה׳):
- 2
- ותופת. כן יקרא הגיהנם כמו כי ערוך מאתמול תפתה (ישעיהו ל׳:ל״ג) ע״ש שכל המתפתה ביצרו נופל בה:
Minchat Shai
- והציגני. הוא"ו בגעיא:
Ralbag
- 1
- למשול עמים. להיות למשל ולשנינה בגוים:
- 2
- ותפת. אדון כענין תפתאי האמור בדניאל:
- 3
- לפנים. קודם:
BDB
BDB, יָצַג 1 † [יָצַג] vb. Hiph. set, place, a vivid and forcible syn. of שָׂם (Köi 430 Ges§ 71)— Hiph. Pf. sf. הִצִּיגַ֫נִי Je 51:34 Qr (Kt הציגנו), Jb 17:6; 1 s. sf. הִצַּגְתִּיו Gn 43:9; וְהִצַּגְתִּיהָ consec. Ho 2:5; Impf. וַיַּצֵּג Gn 30:38; Ju 8:27; sf. וַיַּצִּגֵם Gn 47:2; 2 ms. תַּצִּיג Ju 7:5, etc.; Imv. הַצִּ֫יגוּ Am 5:15; Inf. cstr. הַצֵּג Dt 28:56 (Ges§ 53, 3, R. 2 Kö l.c.); Pt. מַצִּיג Ju 6:37;—set, place, c. acc.: + ב loc. Gn 30:38 (J; + לְנֹכַח צֹאן), Ju 6:37; 8:27 2 S 6:17 (+ בְּתוֹךְ), c. בְּתוֹךְ in ‖ 1 Ch 16:1; + אֵצֶל 1 S 5:2; of setting foot on (על) ground Dt 28:56; Gn 33:15 (J; sq. עִם) = station with thee some of my retinue; + לִפְנֵי Gn 43:9 (J); so with idea of presenting, introducing to Gn 47:2 (J); set (so that all may see) + לְ Jb 17:6; sq. 2 acc. (= set as) Je 51:34; וְהִצַּגְתִּיהָ כְּיוֹם הִוָּלְֽדָ֑הּ Ho 2:5 and (lest) I set (= exhibit) her as in the day when she was born (‖ אַפְשִׁיטֶנָּה עֲרֻמָּה); fig. set up, establish, הציגו בשׁער משׁפט Am 5:15 (opp. v 7 לארץ הניחו). Hoph. Impf. יֻצָּ֑ג Ex 10:24 (E) be stayed, stopped, detained (of herds, etc.)
BDB, מְשֹׁל 1 † מְשֹׁל n.[m.] by-word, only cstr. (strictly Inf.) לִמְשֹׁל עַמִּים Jb 17:6 (they) have made me a by-word of the peoples.
Septuagint
γέλως, -ωτος, ὁ, (laughter)
- OT
Gen 21:6 And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.
Job 8:21 Till he fill thy mouth with laughing, and thy lips with rejoicing.
Job 17:6 He hath made me also a byword of the people; and aforetime I was as a tabret.
Pro 10:23 It is as sport to a fool to do mischief: but a man of understanding hath wisdom.
Ecc 2:2 I said of laughter, It is mad: and of mirth, What doeth it?
Ecc 7:3 Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.
Ecc 7:6 For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.
Ecc 10:19 A feast is made for laughter, and wine maketh merry: but money answereth all things.
Jer 20:7 O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.
Jer 48:26 Make ye him drunken: for he magnified himself against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.
Jer 48:39 They shall howl, saying, How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him.
Lam 3:14 I was a derision to all my people; and their song all the day.
Amo 7:9 And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.
- NT
- James 4:9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
Ancient Hebrew Research Center
Ancient Hebrew Lexicon Definitions 1500) pt (תפ TP) AC: Beat CO: Tambourine AB: ?: The beating of a Tambourine. (eng: tap)
B) ppt (תפפ TPP) AC: Beat CO: Tambourine AB: ?
V) ppt (תפפ TPP) - Beat: The rhythmic beating of a tambourine. KJV (2): (vf: Paal, Participle) timbrel, tabering - Strongs: H8608 (תָּפַף)
J) pft (תופ TWP) AC: ? CO: Tambourine AB: ?
Nm ) pft (תופ TWP) - Tambourine: KJV (17): timbrel, tabret - Strongs: H8596 (תֹּף)
Nf2) tpft (תופת TWPT) - Spit: [Unknown connection to root;] KJV (1): tabret - Strongs: H8611 (תֹּפֶת)
AHL Definitions Copyright: ©1999-2022 Jeff Benner, Ancient Hebrew Research Center.
Webster's 1828
Webster's American Dictionary of the English Language, 1828, has:
- tabret
- TAB'RET, n. See Tabor. A tabor. 1 Sam.18.
When we go to 1 Samuel 18:6 in Webster's we see:
- Tabor
- TA'BOR, noun [Eng. tap.] A small drum used as an accompaniment to a pipe or fife.
- TA'BOR, verb intransitive To strike lightly and frequently.
- Her maids shall lead her as with the voice of doves, taboring upon their breasts. Nahum 2.
- 1. To play on a tabor or little drum.
A fife mentioned above is a kind of small shrill flute used with the drum in military bands. tabret
1 Samuel 18:6 - "And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities and Israel, singing and dancing, to meet kind Saul, with tabrets, with joy, and with instruments of music.
Oxford Dictionary
Mark Ward
Mark Ward has made a video titled “An Error in the King James Version” in which he makes the claim that the Job 17:6 reading of “a tabret” in the KJV is an error and the true reading should be is “to spit”.
Adam Clarke
- He hath made me also a by-word] My afflictions and calamities have become a subject of general conversation, so that my poverty and affliction are proverbial. As poor as Job, As afflicted as Job, are proverbs that have even reached our times and are still in use.
- Aforetime I was as a tabret.] This is not the translation of the Hebrew ותפת לפנים אהיה vethopheth lephanim eheyeh. Instead of לפנים lephanim, I would read לפניהם liphneghem, and then the clause might be translated thus: I shall be as a furnace, or consuming fire (Topheth) before them. They shall have little reason to mock when they see the end of the Lord's dealings with me; my example will be a consuming fire to them, and my false friends will be confounded. COVERDALE translates thus: He hath made me as it were a byworde of the comon people. I am his gestinge stocke amonge them.
The Re-Translation or Revision of the Bible
In the article, The Re-Translation or Revision of the Bible C. E. Stuart, Bible Treasury, 2nd Edition, Volume 1, June 1856, it states:
- Job 17:6, "And aforetime I was as a tabret". In the previous clause Job speaks of himself its a by-word. It is best to take this clause as describing something similar. The meaning then would be, "I am one whose face is spit upon," i.e., an object of abomination before them. The word occurs elsewhere only as a proper name. Here the versions vary in their translations, the LXX. expressing it by gelos, the Vulgate by exemplum.
Albert Barnes
- He hath also - That is, God has done this.
- Also a by-word - A proverb (משׁל mâshâl); a term of reproach, ridicule, or scorn. lie has exposed me to derision.
- And aforetime - Margin “before them.” The margin is the correct translation of the Hebrew, פנים pânı̂ym. It means, in their presence, or in their view.
- I was as a tabret - This is an unhappy translation. The true meaning is,” I am become their “abhorrence,” or am to them an object of contempt.” Vulgate, “I am an exampie (“exemplum”) to them.” Septuagint, “I am become a laughter (γέλως gelōs) to them.” The Chaldee renders it, “Thou hast placed me for a proverb to the people, and I shall be Gehenna (גיהנם gayhı̂nnôm) to them.” The Hebrew word תפת tôpheth - or “Tophet,” is the name which is often given in the Scriptures to the valley of Hinnom - the place where children were sacrificed to Moloch; see the notes at Matthew 5:22. But there is no evidence or probability that the word was so used in the time of Job. It is never used in the Scriptures in the sense of a “tabret,” that is a tabor or small drum; though the word תף toph is thus used; see the notes at Isaiah 5:12. The word used here is derived, probably, from the obsolete verb תיף typ - “to spit out;” and then to spit out with contempt. The verb is so used in Chaldee. “Castell.” The meaning of the word probably still lives in the Arabic, The Arabic word means to spit out with contempt; and the various forms of the nouns derived from the verb are applied to anything detested, or detestable; to the parings of the nails; to an abandoned woman; to a dog, etc. See “Castell” on this word. I have no doubt that is the sense here, and that we have here a word whose true signification is to be sought in the Arabic; and that Job means to say that he was treated as the most loathsome and execrable object.
Bullinger
Bullinger's Companion Bible Notes has:
- aforetime. in former times. Compare Ruth 4:7,
- tabret. a drum. Hebrew. topheth. To the sound and warning of which people gave heed. See note on 1 Samuel 10:5. After this verse imagine. pause.
Cambridge Bible for Schools and Colleges
Cambridge Bible for Schools and Colleges has:
- This verse reads,
- I am made also a byeword or the peoples,
- And am become one to be spit on in the face.
- The words, I am mademight mean, as A.V., He hath made me, the reference being to God. Undoubtedly Job turns away here from men and refers to a broader evil, the inexplicable course of the world in God's hand. But probably the allusion to God is made in this indirect way. By the "peoples" Job means mankind in its various tribes, for his calamity and the wickedness that was inferred from it would be widely known. Comp. what is said by Job of his treatment by the debased races of men about him, ch. Job 30:9 seq.; and see a similar statement in Bildad's reply, ch. Job 18:20.
- aforetime I was as a tabret Rather as above; lit. I am (must be) a spitting-in-the-face. A tabretis a timbrel or tambourine (comp. tabering, i. e. beating, upon their breasts, Nahum 2:7); the Heb. word topheth (spitting) has been wrongly assumed by the A.V. to be of the same meaning as toph (timbrel).
Commentary Critical and Explanatory on the Whole Bible
Commentary Critical and Explanatory on the Whole Bible has:
- He hath made me also a byword of the people; and aforetime I was as a tabret.
- He - God. The poet reverentially suppresses the name of God when speaking of calamities inflicted.
- Byword - (Deuteronomy 28:37; Psalms 69:11). My awful punishment makes my name execrated everywhere, as if I must have been superlatively had to have earned it.
- Aforetime ... tabret - as David was honoured (1 Samuel 18:6) [from top (H8596), a drum]. Rather, from a different Hebrew root х topet (H8611), from tuwp], the sound expressing the act of spitting-`I am treated to my face as an object of disgust.' Literally, an object to be spit upon in the face (Numbers 12:14). So Raca, from a root to spit means (Matthew 5:22). (Umbreit).
Dummelow's Commentary on the Bible
Dummelow's Commentary on the Bible has:
- He hath made me] Render, 'I am made.' And aforetime, etc.] RV 'And I am become an open abhorring.'
Ellicott's Commentary On The Whole Bible
Ellicott's Commentary On The Whole Bible has:
- He (i.e., God) hath made me also a byword of the people; and aforetime I was as a tabret. — Or, I am become as a tabret, or drum openly, i.e., a signal of warning. “My case will be fraught with warning for others.” But some render it, “I am become an open abhorrence, or one in whose face they spit.” The general meaning is perfectly clear, though the way it may be expressed varies.
Geneva
Geneva Study Bible has:
- He hath made me also a (g) byword of the people; and aforetime I was as a tabret.
- (g) God has made all the world speak of me, because of my afflictions.
John Gill
John Gill has:
- He hath made me also a byword of the people,.... Either Eliphaz, or God; for whatsoever befell him, whether more immediately by the hand of God, or by any instrument, the ascribes it to him, as being suffered in Providence to befall him; as when he became a byword or proverb to the people in common, to whom an example might be set by one or more of Job's friends. The name of Job is to this day a byword or proverb among men, both for his poverty and his patience; if a man is described as very poor, he is said to be as poor as Job; or if very patient under his afflictions, he is said to be as patient as Job; but as neither of these are to the disgrace of Job, something else seems rather intended here, even something to his reproach; as when a man was represented as a very wicked man, or an hypocrite, it used to be said, such an one is as wicked a creature, and as arrant an hypocrite, as Job:
- and aforetime I was as a tabret; the delight of the people, who, when he appeared in the public streets, came out and went before him, singing, and dancing, and beating on tabrets, and such like musical instruments, to express their joy upon the sight of him; but now it was otherwise with him, and he whom they could not sufficiently extol and commend, now knew not well what to say bad enough of him; such a change in the sentiments and conduct of men must needs be very chagrining: or "aforetime I was as a lord", as Ben Gersom, from the use of the word in Daniel 3:2; as he supposes; he was like a lord or nobleman, or as one in some high office, and now as the offscouring of all things; or it denotes what he was "before them", the people, in their sight at present, and should be: the word used is "Tophet", which Aben Ezra takes to be the name of a place, and as it seems of that place where children were offered to Moloch, and which place was in being, and such practices used by the Canaanites in the times of Job; and this place, which was also called the valley of Hinnom, being afterwards used for hell, led the Targum to paraphrase the words thus, "and hell from within shall I be"; and so Sephorno, in appearance hell to all that see me; and in general it may signify that he was, or should be, avoided, as any unclean place, very ungrateful and disagreeable, as that place was; or as anything abominable, and to be loathed and rejected, and this way go several interpreters s; though some think respect is had to the punishment of tympanization, in which sufferers were beaten upon in several parts of their bodies, as if men were beating upon a tabret or drum, which gave great pain and torment, see Hebrews 11:35; and with such like cruelty and indignity Job suggests he was or should be used; and therefore begs for a surety, for one to interpose and plead on his behalf; let the carriage of men to him be what it will, that is here referred to; compare with this Psalms 69:11.
Benson Commentary
Benson Commentary has:
- Job 17:6. He — That is, God, who is generally designed by this pronoun in this book; hath made me also a by-word of the people — Or, a proverb, or subject of common talk. My miseries are so great and unprecedented that they fill all people with discourse, and are become proverbial to express extreme misery. And, or rather, but, or although, aforetime I was as a tabret — That is, I was the people’s delight and darling, the matter of their praise, and received by them with applauses, and, as it were, with instruments of music. Thus he aggravates his present misery by the mention of his former prosperity.
Keil and Delitzsch OT Commentary
Keil and Delitzsch OT Commentary has:
- He hath made me also a byword of the people; and aforetime I was as a tabret.
- 6 And He hath made me a proverb to the world,
- And I became as one in whose face they spit.
- 7 Then mine eye became dim with grief,
- And all my members were like a shadow.
- 8 The upright were astonished at it,
- And the innocent is stirred up over the godless;
- 9 Nevertheless the righteous holdeth fast on his way,
- And he that hath clean hands waxeth stronger and stronger.
- Without a question, the subj. of Job 17:6 is God. It is the same thing whether משׁל is taken as inf. followed by the subject in the nominative (Ges. 133, 2), or as a subst. (lxx θρύλλημα; Aq., Symm., Theod., παραβολήν), like שׂחוק, Job 12:4, followed by the gen. subjectivus. משׁל is the usual word for ridicule, expressed in parables of a satirical character, e.g., Joel 2:17 (according to which, if משׁל were intended as inf., משׁל־בּי עמּים might have been expected); עמּים signifies both nations and races, and tribes or people, i.e., members of this and that nation, or in gen. of mankind (Job 12:2). We have intentionally chosen an ambiguous expression in the translation, for what Job says can be meant of a wide range of people (comp. on Job 2:11 ad fin.), as well as of those in the immediate neighbourhood; the friends themselves represent different tribes; and a perishable gipsy-like troglodyte race, to whom Job is become a derision, is specially described further on (Job 24, 30).
- Job 17:6
- By תּפת (translated by Jer. exemplum, and consequently mistaken for מופת) the older expositors are reminded of the name of the place where the sacrifices were offered to Moloch in the valley of the sons of Hinnom (whence גּיהנּם, γέεννα, hell), since they explain it by "the fire of hell," but only from want of a right perception; the לפנים standing with it, which nowhere signifies palam, and cannot here (where אהיה, although in the signification ἐγενόμην, follows) signify a multo tempore, shows that תפת here is to be derived from תּוּף, to spit out (as נפת, gum, from נוּף). This verb certainly cannot be supported in Hebr. and Aram. (since רקק is the commoner word), except two passages in the Talmud (Nidda 42a, comp. Sabbath 99b, and Chethuboth 61b); but it is confirmed by the Aethiopic and Coptic and an onomatopoetic origin, as the words πτύειν, ψύειν, spuere, Germ. speien, etc., show.
- (Note: תוף is related to the Sanskrit root shttı̂v, as τέγη, τρύχους, τρύζω, and the like, to στέγη, στρύχνος, στρύζω,, vid., Kuhn's Zeitschrift, Bd. iv. Abh. i.((the falling away of s before mutes).)
- Cognate is the Arabic taffafa, to treat with contempt, and the interjection tuffan, fie upon thee,
- (Note: Almost all modern expositors repeat the remark here, that this tuffan is similar in meaning to ῥακά, Matthew 5:22, while they might learn from Lightfoot that it has nothing to do with רק, to spit, but is equivalent to ריקא, κενέ.)
- 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.
Jamieson-Fausset-Brown Bible Commentary
- 6. He—God. The poet reverentially suppresses the name of God when speaking of calamities inflicted.
- by-word—(De 28:37; Ps 69:11). My awful punishment makes my name execrated everywhere, as if I must have been superlatively bad to have earned it.
- aforetime … tabret—as David was honored (1Sa 18:6). Rather from a different Hebrew root, "I am treated to my face as an object of disgust," literally, "an object to be spit upon in the face" (Nu 12:14). So Raca means (Mt 5:22) [Umbreit].
NET Bible
- tn The verb is the third person, and so God is likely the subject. The LXX has “you have made me.” So most commentators clarify the verb in some such way. However, without an expressed subject it can also be taken as a passive.
- tn The word “byword” is related to the word translated “proverb” in the Bible (מָשָׁל, mashal). Job’s case is so well known that he is synonymous with afflictions and with abuse by people.
- tn The word תֹפֶת (tofet) is a hapax legomenon. The expression is “and a spitting in/to the face I have become,” i.e., “I have become one in whose face people spit.” Various suggestions have been made, including a link to Tophet, but they are weak. The verse as it exists in the MT is fine, and fits the context well.
Easton's Bible Dictionary
Easton's Bible Dictionary has:
- 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.)
Versions
- and his saumple bifor hem. 1382 - Wycliffe Bible
- I am his gestinge stocke amoge the. 1535 - Coverdale Bible
- I am hys gestynge stocke amonge them. 1537 - Matthew's Bible
- where as afore, I was theyr ioye. 1539 - The Great Bible
- and I am as a Tabret before them. 1560 - Geneva Bible
- where as afore I was their ioy. 1568 Bishops Bible
- and afore time I was as a tabret. 1611 - KJV
- and aforetime I was as a tabret. 1769 - KJV
- and in former time I was as a tabret. 1833 - Webster's Bible
- And a wonder before them I am. 1862 - Young's Literal Translation
- and I shall be one spit upon to the face. 1876 - Julia E. Smith Translation
- and I am a spitting to the faces. 1993 - Green's Literal Translation
New International Version
- “God has made me a byword to everyone, a man in whose face people spit.
New Living Translation
- “God has made a mockery of me among the people; they spit in my face.
English Standard Version
- “He has made me a byword of the peoples, and I am one before whom men spit.
Berean Standard Bible
- He has made me a byword among the people, a man in whose face they spit.
King James Bible
- He hath made me also a byword of the people; and aforetime I was as a tabret.
New King James Version
- “But He has made me a byword of the people, And I have become one in whose face men spit.
New American Standard Bible
- “But He has made me a proverb among the people, And I am one at whom people spit.
NASB 1995
- “But He has made me a byword of the people, And I am one at whom men spit.
NASB 1977
- “But He has made me a byword of the people, And I am one at whom men spit.
Amplified Bible
- “But He has made me a byword and mockery among the people, And I have become one in whose face people spit.
Christian Standard Bible
- He has made me an object of scorn to the people; I have become a man people spit at.
Holman Christian Standard Bible
- He has made me an object of scorn to the people; I have become a man people spit at.
American Standard Version
- But he hath made me a byword of the people; And they spit in my face.
Aramaic Bible in Plain English
- He raised up the Ruler of the nations, and he created a veil over their faces
Brenton Septuagint Translation
- But thou has made me a byword amount the nations, and I am become a scorn to them.
Contemporary English Version
- You, God, are the reason I am insulted and spit on.
Douay-Rheims Bible
- He hath made me as it were a byword of the people, and I am an example before them.
Good News Translation
- And now people use this proverb against me; they come and spit in my face.
International Standard Version
- "He has made me a byword among people; I'm being spit on in the face.
JPS Tanakh 1917
- He hath made me also a byword of the people; And I am become one in whose face they spit.
Literal Standard Version
- And He set me up for a proverb of the peoples, And I am a wonder before them.
New American Bible
- I am made a byword of the people; I am one at whom people spit.
NET Bible
- He has made me a byword to people, I am the one in whose face they spit.
New Revised Standard Version
- “He has made me a byword of the peoples, and I am one before whom people spit.
New Heart English Bible
- "But he has made me a byword of the people. They spit in my face.
World English Bible
- "But he has made me a byword of the people. They spit in my face.
Young's Literal Translation
- And he set me up for a proverb of the peoples, And a wonder before them I am.
English Translations
- 1382 He hath set as in to a prouerbe of the comyn puple, and his saumple bifor hem. (Wyclif's Bible by John Wycliffe)
- 1534 (Tyndale Bible by William Tyndale)
![Job 17:6 in the 1535 Coverdale Bible[2].](/wiki/Image:Job_17.6_Coverdale.JPG){kind=small}
- 1535 He hath made me as it were a byworde of the comon people, I am his gestinge stocke amoge the. (Coverdale Bible)
![Job 17:6 in the 1537 Matthew's Bible[3].](/wiki/Image:Job_17.6_Matthew%27s_1537.JPG)
- 1537 He hath made me as it were a byworde of the comon people. I am hys gestynge stocke amonge the.
![Job 17:6 in the 1541 Great Bible[4].](/wiki/Image:Job_17.6_Great_1541.JPG){kind=small}
- 1539 He hath made me as it were a byworde of the people: where as afore, I was theyr ioye. (Great Bible First Edition - Miles Coverdale)
- 1540 (Great Bible Second Edition - Miles Coverdale)
- 1549 (Matthew's Bible - John Rogers)
- 1557 (Geneva 1557) by William Whittingham
- 1560 Hee hath also made mee a byword of the people, and I am as a Tabret before them.
![Job 17:6 in the 1568 Bishops' Bible[5].](/wiki/Image:Job_17.6_Bishops%27_1568.JPG){kind=small}
- 1568 He hath made me a byworde of the people, where as afore I was their ioy. (Bishop's Bible First Edition)
![Job 17:6 in the 1583 Bishops' Bible[6].](/wiki/Image:Job_17.6_Geneva_1583.JPG)
![Footnote at Job 17:6 in the 1583 Bishops' Bible[7].](/wiki/Image:Job_17.6_Geneva_1583_Footnote.JPG)
- 1599 Hee hath also made mee a byword of the people, and I am as a Tabret before them. (Geneva Bible) by William Whittingham
- 1611 He hath made me also a by-word of the people, and afore time I was as a tabret. (King James Version)
- 1769 He hath made me also a byword of the people; and aforetime I was as a tabret. (King James Version - Benjamin Blayney)
Waltons Polyglot
![Job 17:6 in the 1657 Hebrew-Latin the London Polyglot[8].](/wiki/Image:Job_17.6_Waltons_Polyglot_Hebrew-Latin_1657.JPG)
Et statuit me ad compare populorum; & ignis gehennnae antea ero.
![Job 17:6 in the 1657 Latin Vulgate in the London Polyglot[9].](/wiki/Image:Job_17.6_Waltons_Polyglot_Latin_Vulgate_1657.JPG)
filiorum ejus deficient. Posuit me quasi proverbium vulgi, & exemplum sum coram eis.
![Job 17:6 in the 1657 Greek-Latin the London Polyglot and Codex Alexandrinus [10].](/wiki/Image:Job_17.6_Waltons_Polyglot_Greek-Latin_and_Alexandrinus_1657.JPG)
Posiusti autem me fabulam in nationibus, & rifus illis deveni.
External links
- No KJV Error In Job 17:6 A video exposing Mark Ward's claims on Job 17:6 by Anthony Lambertini
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List of New Testament minuscules
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List of New Testament lectionaries
1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 25b · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55 · 56 · 57 · 58 · 59 · 60 · 61 · 62 · 63 · 64 · 65 · 66 · 67 · 68 · 69 · 70 · 71 · 72 · 73 · 74 · 75 · 76 · 77 · 78 · 79 · 80 · 81 · 82 · 83 · 84 · 85 · 86 · 87 · 88 · 89 · 90 · 91 · 92 · 93 · 94 · 95 · 96 · 97 · 98 · 99 · 100 · 101 · 102 · 103 · 104 · 105 · 106 · 107 · 108 · 109 · 110 · 111 · 112 · 113 · 114 · 115 · 116 · 117 · 118 · 119 · 120 · 121 · 122 · 123 · 124 · 125 · 126 · 127 · 128 · 129 · 130 · 131 · 132 · 133 · 134 · 135 · 136 · 137 · 138 · 139 · 140 · 141 · 142 · 143 · 144 · 145 · 146 · 147 · 148 · 149 · 150 · 151 · 152 · 153 · 154 · 155 · 156 · 157 · 158 · 159 · 160 · 161 · 162 · 163 · 164 · 165 · 166 · 167 · 168 · 169 · 170 · 171 · 172 · 173 · 174 · 175 · 176 · 177 · 178 · 179 · 180 · 181 · 182 · 183 · 184 · 185 · 186 · 187 · 188 · 189 · 190 · 191 · 192 · 193 · 194 · 195 · 196 · 197 · 198 · 199 · 200 · 201 · 202 · 203 · 204 · 205 · 206a · 206b · 207 · 208 · 209 · 210 · 211 · 212 · 213 · 214 · 215 · 216 · 217 · 218 · 219 · 220 · 221 · 222 · 223 · 224 · 225 · 226 · 227 · 228 · 229 · 230 · 231 · 232 · 233 · 234 · 235 · 236 · 237 · 238 · 239 · 240 · 241 · 242 · 243 · 244 · 245 · 246 · 247 · 248 · 249 · 250 · 251 · 252 · 253 · 254 · 255 · 256 · 257 · 258 · 259 · 260 · 261 · 262 · 263 · 264 · 265 · 266 · 267 · 268 · 269 · 270 · 271 · 272 · 273 · 274 · 275 · 276 · 277 · 278 · 279 · 280 · 281 · 282 · 283 · 284 · 285 · 286 · 287 · 288 · 289 · 290 · 291 · 292 · 293 · 294 · 295 · 296 · 297 · 298 · 299 · 300 · 301 · 302 · 303 · 304 · 305 · 306 · 307 · 308 · 309 · 310 · 311 · 312 · 313 · 314 · 315 · 316 · 317 · 318 · 319 · 320 · 321 · 322 · 323 · 324 · 325 · 326 · 327 · 328 · 329 · 330 · 331 · 332 · 368 · 449 · 451 · 501 · 502 · 542 · 560 · 561 · 562 · 563 · 564 · 648 · 649 · 809 · 965 · 1033 · 1358 · 1386 · 1491 · 1423 · 1561 · 1575 · 1598 · 1599 · 1602 · 1604 · 1614 · 1619 · 1623 · 1637 · 1681 · 1682 · 1683 · 1684 · 1685 · 1686 · 1691 · 1813 · 1839 · 1965 · 1966 · 1967 · 2005 · 2137 · 2138 · 2139 · 2140 · 2141 · 2142 · 2143 · 2144 · 2145 · 2164 · 2208 · 2210 · 2211 · 2260 · 2261 · 2263 · 2264 · 2265 · 2266 · 2267 · 2276 · 2307 · 2321 · 2352 · 2404 · 2405 · 2406 · 2411 · 2412 ·
