

[10:2] 1 tn The negated jussive is the Hiphil jussive of רָשַׁע (rasha’); its meaning then would be literally “do not declare me guilty.” The negated jussive stresses the immediacy of the request.
[10:2] 2 tn The Hiphil imperative of יָדַע (yada’) would more literally be “cause me to know.” It is a plea for God to help him understand the afflictions.
[10:2] 3 tn The verb is רִיב (riv), meaning “to dispute; to contend; to strive; to quarrel” – often in the legal sense. The precise words chosen in this verse show that the setting is legal. The imperfect verb here is progressive, expressing what is currently going on.
[10:3] 4 tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”
[10:3] 5 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.”
[10:3] 6 tn Heb “that you despise.”
[10:3] 7 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.
[10:3] 8 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.