Friedrich Delitzsch

“ Still a little pale, but with renewed good humour, Delitzsch would draw his chair back to the table.
"Well, that's better," he would say; and: "what have you been talking about when I was busy elsewhere? Can you not talk of a damn thing except women? What do I care about women?" And louder: "They are not even worth the price of a stale glass of beer. I say! Bring another!"
Diederich felt he was quite right. He knew women himself and was finished with them. Beer stood for incomparably higher ideals.
Beer! Alcohol! You sat there and could always get more. ”

“ Most modern expositors (Ew., Hirz., Umbr., Hlgst., Welte) understand the ימשׁך, which is used, certainly, not in the transitive signification: to draw after one's self, but in the intransitive: to draw towards (lxx απελεύσεται) , as Jdg 4:6 (vid., Ges. Thes.) , of an imitative treading of the same way; but כּל־אדם would then be an untrue hyperbole, by which Job would expose himself to the attack of his adversaries. ”

“ In Ecc 3:10 the author says that he closely considered the labour of men, and in Ecc 3:11 he states the result. It is impossible to render the word ענין everywhere by the same German (or English) word: Ecc 1:13, wearisome trouble; Ecc 2:26, business; here: Geschäftigkeit, the idea is in all the three places the same, viz., an occupation which causes trouble, costs effort. What presented itself to the beholder was (1) that He (viz., God, cf. Ecc 3:10 and Ecc 3:11) has made everything beautiful in its time. The author uses יפה as synon. of טוב (Ecc 3:17) ”

“ But to fill a city with men hardly means quite the same as to put a host of enemies in it. כּי serves merely to introduce the oath, and אם means "although," - as, for instance, in Job 9:15. The meaning is not, "When I filled thee with men, as with locusts, the only result was, that a more abundant wine-pressing could be obtained" (Nägelsbach) , for this though is foreign to the context; the meaning rather is, "Even the countless multitudes of men in Babylon will not avail it" (Ewald) , will not keep it from ruin. ”

“ The expression Ecc 5:16 has something strange. This strangeness disappears if, with Ewald and Heiligst., after the lxx and Jerome, for יאכל we read ואכל: καὶ ἐν πένθει; Böttch. prefers ואפל, “and in darkness.” Or also, if we read ילך for יאכל; thus the Midrash here, and several codd. by Kennicott; but the Targ., Syr., and Masora read יאכל. Hitzig gets rid of that which is strange in this passage by taking כּל־ימיו as accus. of the obj., not of the time: all his days, his whole life he consumes in darkness; but in Heb. as in Lat. we say: consumere dies vitae, Job 21:13 ”

“ The persons addressed are the השּׁאפים אביון, i.e., not those who snort at the poor man, to frighten him away from any further pursuit of his rights (Baur) , but, according to Amo 2:6-7, those who greedily pant for the poor man, who try to swallow him (Hitzig) . This is affirmed in the second clause of the verse, in which שׁאפים is to be repeated in thought before להשׁבּית: they gape to destroy the quiet in the land (ענוי־ארץ = ענוים, in Amo 2:7) , “namely by grasping all property for themselves, Job 22:8; Isa 5:8” (Hitzig) . ”

“ Thou shouldst rather be gentle and forbearing towards me, since even that which is firmest, strongest, and most durable cannot withstand ultimate destruction; and entirely in accordance with the same law, weak, frail man (אנושׁ) meets an early certain end, and at the same time Thou cuttest off from him every ground of hope of a continued existence. The waw, Job 14:19, is consequently, according to the sense, more quanto magis than sic, placing the things to be contrasted over against each other. הר־נופL is a falling, not a fallen (Ralbag) mountain ”

“ The singular verb (câra‛) is used contemptuously, embracing all the high persons as one condensed mass; and tachath does not mean aeque ac or loco (like, or in the place of) , as Ewald (§217, k) maintains, but is used in the primary and local sense of infra (below) . Some crouch down to find room at the feet of the prisoners, who are crowded closely together in the prison; or if we suppose the prophet to have a scene of transportation in his mind, they sink down under the feet of the other prisoners, in their inability to bear such hardships, whilst the rest fall in war ”

“ While now disease in the most fearful form consumes the body of the evil-doer, מבטחו (with Dag.f. impl., as Job 8:14; Job 31:24, Olsh. §198, b) (a collective word, which signifies everything in which he trusted) is torn away out of his tent; thus also Rosenm., Ew., and Umbr. explain, while Hirz., Hlgst., Schlottm., and Hahn regard מבטחו as in apposition to אהלו, in favour of which Job 8:14 is only a seemingly suitable parallel. It means everything that made the ungodly man happy as head of a household, and gave him the brightest hopes of the future. ”

“ In Psa 11:7 ישׂר designates the upright as a class, hence it is the more natural for the predicate to follow in the plur. (cf. Psa 9:7; Job 8:19) than to precede as elsewhere (Pro 28:1; Isa 16:4) . The rendering: “His countenance looks upon the upright man” (Hengst. and others) is not a probable one, just because one expects to find something respecting the end of the upright in contrast to that of the ungodly. This rendering is also contrary to the general usage of the language, according to which פנים is always used only as that which is to be seen, not as that which itself sees. ”

“ Hitzig also regards לרעיך as a singular; but the masc. of רעיה, the ground-form of which is certainly ra‛j, is רעה, or shorter, רע. לך ושׁוּב does not mean: forth! go home again! but: go, and come again. שׁוּב, to come again, to return to something, to seek it once more. [10]
The ו of ישׁו אתּך is, as 29b, the conditional: quum sit penes te, sc. quod ei des. “To-morrow shall I give” is less a promise than a delay and putting off, because it is difficult for him to alienate himself from him who makes the request. This holding fast by one's own is unamiable selfishness ”

“ Jer 9:1, the suff. is meant as the dative (= מי־יתן לי, Job 31:35) , it is also here to be explained: who gives me (= O that one would give me, O that I had) like (instar) the months of yore, i.e., months like those of the past, and indeed those that lie far back in the past; for ירחי־קדם means more than עברוּ (אשׁר) ירחים. Job begins to describe the olden times, that he wishes back, with the virtually genitive relative clause: “when Eloah protected me” (Ges. §116, 3) . It is impossible to take בּהלּו as Hiph.: when He caused to shine (Targ. בּאנהרוּתיהּ) ”

“ Jer 50:44. - In Lam 3:11 the figure of the lion is discontinued; for cowreer דּרכי cannot be said of a beast. The verb here is not to be derived from סרר, to be refractory, but is the Pilel of סוּר, to go aside, deviate, make to draw back. To "make ways turn aside" may signify to make a person lose the right road, but not to drag back from the road (Thenius) ; it rather means to mislead, or even facere ut deficiant viae, to take away the road, so that one cannot escape. ”

“ The suffix in אתו (Exo 22:23) refers to both אלמנה and יתום, according to the rule that when there are two or more subjects of different genders, the masculine is employed (Ges. §148, 2) . The כּי before אם expresses a strong assurance: “yea, if he cries to Me, I will hearken to him” (see Ewald, §330b) . “Killing with the sword” points to wars, in which men and fathers of families perish, and their wives and children are made widows and orphans.
verses 25-27verses 25-27
If a man should lend to one of the poor of his own people, he was not to oppress him by demanding interest ”

“ The lxx misses the meaning when it brings over אל from Psa 90:2, and reads אל־תּשׁב. The shorter future form תּשׁב for תּשׁיב stands poetically instead of the longer, as e.g., in Psa 11:6; Psa 26:9; cf. the same thing in the inf. constr. in Deu 26:12, and both instances together in Deu 32:8. The poet intentionally calls the generation that is dying away אנושׁ, which denotes man from the side of his frailty or perishableness; and the new generation בּני־אדם, with which is combined the idea of entrance upon life. It is clear that השׁיב עד־דּכּא is intended to be understood according to Gen 3:19 ”

“ We have seen, at Pro 11:19, that כן as a participial adj. means standing = being, continuing, or also standing erect = right, i.e., rightly directed, or having the right direction; כּן־צדקה means there conducting oneself rightly, and thus genuine rectitude. What, after 7a, is more appropriate than to say of the heart of the fool, that it wants the receptivity for knowledge which the lips of the wise scatter abroad? The heart of the fool is not right, it has not the right direction, is crooked and perverse, has no mind for wisdom ”

“ The sense is: at the lowest places from behind the wall. בּצּחחים gives the nature of the places where the people were placed with arms. צחיח and צחיחה mean a dry or bare place exposed to the heat of the sun: bare, uncovered, or empty places, perhaps bare hills, whence approaching foes might be discerned at a distance. The second ואעמיד is but a reiteration of the verb, for the sake of combining it with its object, from which the ואעמיד at the beginning of the verse was too far removed by the circumstantial description of the locality. ”

“ Men are the subject of יחלף, as of יהיוּ. The collective singular alternates with the plural, just as in Psa 90:3 the collective אנושׁ alternates with בני־אדם. The two members of Psa 90:5 stand in contrast. The poet describes the succession of the generations. One generation perishes as it were in a flood, and another grows up, and this also passes on to the same fate. The meaning in both verses of the חלף, which has been for the most part, after the lxx, Vulgate, and Luther, erroneously taken to be praeterire = interire, is determined in accordance with this idea. ”

“ The complaining one is nearly drowned in consequence of his sinking down, for he has long cried in vain for help: he is wearied by continual crying (יגע בּ, as in Psa 6:7, Jer 45:3) , his throat is parched (נחר from חרר; lxx and Jerome: it is become hoarse) , his eyes have failed (Jer 14:6) him, who waits upon his God. The participle מיחל, equal to a relative clause, is, as in 18:51, 1Ki 14:6, attached to the suffix of the preceding noun (Hitzig) . Distinct from this use of the participle without the article is the adverbially qualifying participle in Gen 3:8; Sol 5:2, cf. חי, 2Sa 12:21 ”

“ The pious woman then uttered this complaint to the prophet: “Did I ask a son of the Lord? Did I not say, Do not deceive me?” What had happened to her she did not say, - a fact which may easily be explained on psychological grounds from her deep sorrow, - but Elisha could not fail to discover it from what she said.
Verse 29Verse 29
He therefore directed his servant Gehazi: “Gird thy loins and take thy staff in thy hand and go: if thou meet any one, thou wilt not salute him; and if any one salute thee, thou wilt not answer him; and lay my staff upon the face of the boy.” ”

“ We assume at the same time that נוכח is correctly pointed as part. with Kametz; accordingly it is to be explained: then, if He would thus pay attention to me, an upright man would be contending with Him, i.e., then it would be satisfactorily proved that an upright man may contend with Him. In Job 23:7, פּלּט, like מלּט, Job 20:20 (comp. פּתּח, to have open, to stand open) , is intensive of Kal: I should for ever escape my judge, i.e., come off most completely free from unmerited punishment. Thus it ought to be if God could be found, but He cannot be found. ”

“ Even Hupfeld translates thus, by taking ולא יבנהו as imperfect = והוּא לא בנהוּ; but he, of course, fails to furnish a grammatical proof for the possibility of inferring a plusquamperfectum sense. It might sooner be explained: instead of building it (Lit. Centralblatt, 1853, Nr. 24) . But according to the syntax, Job 20:19 must be an antecedent clause: because he crushed, left (therefore: crushed by himself) the destitute alone; [164] and Job 20:19 the conclusion: he has pillaged a house, and will not build it, i.e., in case he has plundered a house, he will not build it up. ”

“ Then they carried Delitzsch to his bed. They maintained a strictly disciplined attitude in the face of the landlady's vulgar tears. As they proceeded to attend to the usual formalities—they were marching in step—Wiebel said with stoical contempt for death: "that might have happened to any of us. Drinking is no joke. We should always remember that." Like the others, Diederich felt elevated by Delitzsch's faithful devotion to duty, by his death on the field of honour. They proudly followed the coffin, and every face seemed to say: "The Neo-Teutons for ever!" ”

“ Pro 3:26) affirms what they are become by their own inclination, or as what they are fashioned, viz., as ἀποστάται φωτός (Symm.) ; מרד (on the root מר, vid., on Job 23:2) signifies properly to push one's self against anything, to lean upon, to rebel; מרד therefore signifies one who strives against another, one who is obstinate (like the Arabic mârid, merı̂d, comp. mumâri, not conformable to the will of another) . The improvement מרדי אור (not with Makkeph, but with Mahpach of mercha mahpach. placed between the two words, vid., Bär's Psalterium, p. x.) ”

“ Job 20:23, but is only a poetic shorter form for יהיה: in the night he is like a thief, i.e., plays the part of the thief. And the adulterer's eye observes the darkness of evening (vid., Pro 7:9) , i.e., watches closely for its coming on (שׁמר, in the usual signification observare, to be on the watch, to take care, observe anxiously) , since he hopes to render himself invisible; and that he may not be recognised even if seen, he puts on a mask. סתר פּנים is something by which his countenance is rendered unrecognisable (lxx ἀποκρυβὴ προσώπου) , like the Arab. ”