9:19 If it is a matter of strength, 1
most certainly 2 he is the strong one!
And if it is a matter of justice,
he will say, ‘Who will summon me?’ 3
19:7 “If 4 I cry out, 5 ‘Violence!’ 6
I receive no answer; 7
I cry for help,
but there is no justice.
77:5 I thought about the days of old,
about ancient times. 8
77:6 I said, “During the night I will remember the song I once sang;
I will think very carefully.”
I tried to make sense of what was happening. 9
77:7 I asked, 10 “Will the Lord reject me forever?
Will he never again show me his favor?
77:8 Has his loyal love disappeared forever?
Has his promise 11 failed forever?
77:9 Has God forgotten to be merciful?
Has his anger stifled his compassion?”
77:10 Then I said, “I am sickened by the thought
that the sovereign One 12 might become inactive. 13
97:2 Dark clouds surround him;
equity and justice are the foundation of his throne. 14
30:18 For this reason the Lord is ready to show you mercy;
he sits on his throne, ready to have compassion on you. 15
Indeed, the Lord is a just God;
all who wait for him in faith will be blessed. 16
54:17 No weapon forged to be used against you will succeed;
you will refute everyone who tries to accuse you. 17
This is what the Lord will do for his servants –
I will vindicate them,” 18
says the Lord.
7:7 But I will keep watching for the Lord;
I will wait for the God who delivers me.
My God will hear my lament. 19
7:8 My enemies, 20 do not gloat 21 over me!
Though I have fallen, I will get up.
Though I sit in darkness, the Lord will be my light. 22
7:9 I must endure 23 the Lord’s anger,
for I have sinned against him.
But then 24 he will defend my cause, 25
and accomplish justice on my behalf.
He will lead me out into the light;
I will experience firsthand 26 his deliverance. 27
1 tn The MT has only “if of strength.”
2 tn “Most certainly” translates the particle הִנֵּה (hinneh).
3 tn The question could be taken as “who will summon me?” (see Jer 49:19 and 50:44). This does not make immediate sense. Some have simply changed the suffix to “who will summon him.” If the MT is retained, then supplying something like “he will say” could make the last clause fit the whole passage. Another option is to take it as “Who will reveal it to me?” – i.e., Job could be questioning his friends’ qualifications for being God’s emissaries to bring God’s charges against him (cf. KJV, NKJV; and see 10:2 where Job uses the same verb in the Hiphil to request that God reveal what his sin has been that has led to his suffering).
4 tn The particle is used here as in 9:11 (see GKC 497 §159.w).
5 tc The LXX has “I laugh at reproach.”
6 tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice.
7 tn The Niphal is simply “I am not answered.” See Prov 21:13b.
8 tn Heb “the years of antiquity.”
9 tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.
10 tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.
11 tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).
12 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
13 tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.
14 sn The Lord’s throne symbolizes his kingship.
15 tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.
16 tn Heb “Blessed are all who wait for him.”
17 tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”
18 tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”
19 tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.
20 tn The singular form is understood as collective.
21 tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”
22 sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The
23 tn Heb “lift, bear.”
24 tn Heb “until.”
25 tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”
26 tn Heb “see.”
27 tn Or “justice, vindication.”