English Standard Version
where then is my hope? Who will see my hope?
King James Bible
And where is now my hope? as for my hope, who shall see it?
American Standard Version
Where then is my hope? And as for my hope, who shall see it?
Where is now then my expectation, and who considereth my patience?
English Revised Version
Where then is my hope? and as for my hope, who shall see it?
Webster's Bible Translation
And where is now my hope? as for my hope, who will see it?
Job 17:15 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
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).
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.)
Treasury of Scripture Knowledge
My days are swifter than a weaver's shuttle and come to their end without hope.
I said, In the middle of my days I must depart; I am consigned to the gates of Sheol for the rest of my years.
so I say, "My endurance has perished; so has my hope from the LORD."
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.