6:14 “To the one in despair, kindness 1 should come from his friend 2
even if 3 he forsakes the fear of the Almighty.
16:4 I also could speak 4 like you,
if 5 you were in my place;
I could pile up 6 words against you
and I could shake my head at you. 7
69:26 For they harass 8 the one whom you discipline; 9
they spread the news about the suffering of those whom you punish. 10
1 tn In this context חֶסֶד (khesed) could be taken as “loyalty” (“loyalty should be shown by his friend”).
2 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.
3 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
4 tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.
5 tn The conjunction לוּ (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 §159.l).
6 tn This verb אַחְבִּירָה (’akhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4,” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches).
7 sn The action is a sign of mockery (see Ps 22:7[8]; Isa 37:22; Matt 27:39).
8 tn Or “persecute”; Heb “chase.”
9 tn Heb “for you, the one whom you strike, they chase.”
10 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).