4:5 But now the same thing 1 comes to you,
and you are discouraged; 2
it strikes you,
and you are terrified. 3
4:6 Is not your piety 4 your confidence, 5
and your blameless ways your hope? 6
6:14 “To the one in despair, kindness 7 should come from his friend 8
even if 9 he forsakes the fear of the Almighty.
For the music director; written by the Lord’s servant, David; an oracle. 11
36:1 An evil man is rebellious to the core. 12
He does not fear God, 13
36:2 for he is too proud
to recognize and give up his sin. 14
36:3 The words he speaks are sinful and deceitful;
he does not care about doing what is wise and right. 15
119:126 It is time for the Lord to act –
they break your law!
1:6 and those who turn their backs on 16 the Lord
and do not want the Lord’s help or guidance.” 17
1 tn The sentence has no subject, but the context demands that the subject be the same kind of trouble that has come upon people that Job has helped.
2 tn This is the same verb used in v. 2, meaning “to be exhausted” or “impatient.” Here with the vav (ו) consecutive the verb describes Job’s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see GKC 329 §111.t).
3 tn This final verb in the verse is vivid; it means “to terrify, dismay” (here the Niphal preterite). Job will go on to speak about all the terrors that come on him.
4 tn The word יִרְאָה (yir’ah, “fear”) in this passage refers to Job’s fear of the
5 tn The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the LXX by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here.
6 tn This second half of the verse simply has “your hope and the integrity of your ways.” The expression “the perfection of your ways” is parallel to “your fear,” and “your hope” is parallel to “your confidence.” This sentence is an example of casus pendens or extraposition: “as for your hope, it is the integrity of your ways” (see GKC 458 §143.d).
7 tn In this context חֶסֶד (khesed) could be taken as “loyalty” (“loyalty should be shown by his friend”).
8 tn The Hebrew of this verse is extremely difficult, and while there are many suggestions, none of them has gained a consensus. The first colon simply has “to the despairing // from his friend // kindness.” Several commentators prefer to change the first word לַמָּס (lammas, “to the one in despair”) to some sort of verb; several adopt the reading “the one who withholds/he withholds mercy from his friend forsakes….” The point of the first half of the verse seems to be that one should expect kindness (or loyalty) from a friend in times of suffering.
9 tn The relationship of the second colon to the first is difficult. The line just reads literally “and the fear of the Almighty he forsakes.” The ו (vav) could be interpreted in several different ways: “else he will forsake…,” “although he forsakes…,” “even the one who forsakes…,” or “even if he forsakes…” – the reading adopted here. If the first colon receives the reading “His friend has scorned compassion,” then this clause would be simply coordinated with “and forsakes the fear of the Almighty.” The sense of the verse seems to say that kindness/loyalty should be shown to the despairing, even to the one who is forsaking the fear of the
10 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
11 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
12 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew
13 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
14 tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.
15 tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.
16 tn Heb “turn back from [following] after.”
17 tn Heb “who do not seek the
18 tn Grk “render inoperative.”
19 tn Grk “but” (Greek ἀλλά, alla).
20 tn Or “I do not declare invalid,” “I do not nullify.”
21 tn Or “justification.”
22 tn Or “without cause,” “for no purpose.”