Attributed commentary excerpt
Keil & Delitzsch on Job 19:1
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
1 Then began Job, and said: 2 How long will ye vex my soul, And crush me with your words? 3 These ten times have ye reproached me; Without being ashamed ye astound me. 4 And if I have really erred, My error rests with myself. 5 If ye will really magnify yourselves against me, And prove my reproach to me: 6 Know then that Eloah hath wronged me, And hath compassed me with His net. This controversy is torture to Job's spirit; enduring in himself unutterable agony, both bodily and spiritually, and in addition stretched upon the rack by the three friends with their united strength, he begins his answer with a well-justified quousque tandem. תּגיוּן (Norzi: תּוגיוּן) is fut. energicum from הוּגה (יגה), with the retention of the third radical., Ges. 75, rem. 16. And in וּתדכּאוּנני (Norzi: וּתדכּוּנני with quiescent Aleph) the suff. is attached to the n of the fut. energicum, Ges. 60, rem. 3; the connecting vowel is a, and the suff. is ani, without epenthesis, not anni or aneni, Ges. 58, 5. In Job 19:3 Job establishes his How long? Ten times is not to be taken strictly (Saad.), but it is a round number; ten, from being the number of the fingers on the human hand, is the number of human possibility, and from its position at the end of the row of numbers (in the decimal system) is the number of that which is perfected (vid., Genesis, S. 640f.); as not only the Sanskrit daan is traceable to the radical notion "to seize, embrace," but also the Semitic עשר is traceable to the radical notion "to bind, gather together" (cogn. קשׁר). They have already exhausted what is possible in reproaches, they have done their utmost. Renan, in accordance with the Hebr. expression, transl.: Voil (זה, as e.g., Gen 27:36) la dixime fois que vous m'insultez. The ἅπ. γεγρ. תּהכּרוּ is connected by the Targ. with הכּיר (of respect of persons = partiality), by the Syr. with כּרא (to pain, of crvecoeur), by Raschi and Parchon with נכּר (to mistake) or התנכּר (to alienate one's self), by Saadia (vid., Ewald's Beitr. S. 99) with עכר (to dim, grieve); (Note: Reiske interprets according to the Arabic ‛kr, denso et turbido agmine cum impetu ruitis in me.) he, however, compares the Arab. hkr, stupere (which he erroneously regards as differing only in sound from Arab. qhr, to overpower, oppress); and Abulwalid (vid., Rdiger in Thes. p. 84 suppl.) explains Arab. thkrûn mn-nı̂, ye gaze at me, since at the same time he mentions as possible that הכר may be = Arab. khr, to treat indignantly, insultingly (which is only a different shade in sound of Arab. hkr, (Note: In Sur. 93, 9 (oppress not the orphan), the reading Arab. tkhr is found alternating with Arab. tqhr.) and therefore refers to Saadia's interpretation). David Kimchi interprets according to Abulwalid, תתמהו לו; he however remarks at the same time, that his father Jos. Kimchi interprets after the Arab. הכר, which also signifies "shamelessness," תעיזו פניכם לי. Since the idea of dark wild looks is connected with Arab. hkr, he has undoubtedly this verb in his mind, not that compared by Ewald (who translates, "ye are devoid of feeling towards me"), and especially Arab. hkr, to deal unfairly, used of usurious trade in corn (which may also have been thought of by the lxx ἐπίκεισθέ μοι, and Jerome opprimentes), which signifies as intrans. to be obstinate about anything, pertinacious. Gesenius also, Thes. p. 84, suppl., suggests whether תּחכּרוּ may not perhaps be the reading. But the comparison with Arab. hkr is certainly…
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