Ayub 6:28

Other Explanation

6:28 “Now then, be good enough to look ¹  at me; ² 

and I will not ³  lie to your face!

Ayub 12:16

12:16 With him are strength and prudence; ⁴ 

both the one who goes astray ⁵ 

and the one who misleads are his.

Ayub 16:17

16:17 although ⁶  there is no violence in my hands

and my prayer is pure.

[6:28]  ¹ tn The second verb, the imperative “turn,” is subordinated to the first imperative even though there is no vav present (see GKC 385-87 §120.a, g).

[6:28]  ² tn The line has “and now, be pleased, turn to me [i.e., face me].” The LXX reverses the idea, “And now, having looked upon your countenances, I will not lie.” The expression “turn to me” means essentially to turn the eyes toward someone to look at him.

[6:28]  ³ tn The construction uses אִם (’im) as in a negative oath to mark the strong negative. He is underscoring his sincerity here. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[12:16]  ⁴ tn The word תּוּשִׁיָּה (tushiyyah) is here rendered “prudence.” Some object that God’s power is intended here, and so a word for power and not wisdom should be included. But v. 13 mentioned wisdom. The point is that it is God’s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success.

[12:16]  ⁵ tn The Hebrew text uses a wordplay here: שֹׁגֵג (shogeg) is “the one going astray,” i.e., the one who is unable to guard and guide his life. The second word is מַשְׁגֶּה (mashgeh), from a different but historically related root שָׁגָה (shagah), which here in the Hiphil means “the one who misleads, causes to go astray.” These two words are designed to include everybody – all are under the wisdom of God.

[16:17]  ⁶ tn For the use of the preposition עַל (’al) to introduce concessive clauses, see GKC 499 §160.c.