Does it please you to oppress me, to spurn the work of your hands, while you smile on the schemes of the wicked?
‘Is it right for You indeed to oppress, To reject the labor of Your hands, And to look favorably on the schemes of the wicked?
What do you gain by oppressing me? Why do you reject me, the work of your own hands, while sending joy and prosperity to the wicked?
How does this fit into what you once called 'good'--giving me a hard time, spurning me, a life you shaped by your very own hands, and then blessing the plots of the wicked?
What profit is it to you to be cruel, to give up the work of your hands, looking kindly on the design of evil-doers?
Does it seem good to you to oppress, to despise the work of your hands and favor the schemes of the wicked?
Does it seem good to You that You should oppress, That You should despise the work of Your hands, And smile on the counsel of the wicked?
|NET © [draft] ITL|
|NET © Notes||
1 tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”
2 tn The construction uses כִּי (ki) with the imperfect verb – “that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.”
3 tn Heb “that you despise.”
4 tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause.
5 tn The Hiphil of the verb יָפַע (yafa’) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile.