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Verse 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. Cognate is the Arabic taffafa, to treat with contempt, and the interjection tuffan, fie upon thee, 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, Num 12:14; Deu 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. Psa 6:8; Psa 31:10) מכּעשׂ (always written with שׂ, not ס, in the book of Job), from grief, and his frames, i.e., bodily frame = 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.