Ayub 42:8-9

42:8 So now take ¹  seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede ²  for you, and I will respect him, ³  so that I do not deal with you ⁴  according to your folly, ⁵  because you have not spoken about me what is right, as my servant Job has.” ⁶ 

42:9 So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect for Job. ⁷ 

Kejadian 26:26-31

26:26 Now Abimelech had come ⁸  to him from Gerar along with ⁹  Ahuzzah his friend ¹⁰  and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me ¹¹  and sent me away from you.” 26:28 They replied, “We could plainly see ¹²  that the Lord is with you. So we decided there should be ¹³  a pact between us ¹⁴  – between us ¹⁵  and you. Allow us to make ¹⁶  a treaty with you 26:29 so that ¹⁷  you will not do us any harm, just as we have not harmed ¹⁸  you, but have always treated you well ¹⁹  before sending you away ²⁰  in peace. Now you are blessed by the Lord.” ²¹ 

26:30 So Isaac ²²  held a feast for them and they celebrated. ²³  26:31 Early in the morning the men made a treaty with each other. ²⁴  Isaac sent them off; they separated on good terms. ²⁵ 

Mazmur 45:12

45:12 Rich people from Tyre ²⁶ 

will seek your favor by bringing a gift. ²⁷ 

Amsal 19:6

19:6 Many people entreat the favor ²⁸  of a generous person, ²⁹ 

and everyone is the friend ³⁰  of the person who gives gifts. ³¹ 

Yesaya 60:14

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ³² 

Wahyu 3:9

3:9 Listen! ³³  I am going to make those people from the synagogue ³⁴  of Satan – who say they are Jews yet ³⁵  are not, but are lying – Look, I will make ³⁶  them come and bow down ³⁷  at your feet and acknowledge ³⁸  that I have loved you.

[42:8]  ¹ tn The imperatives in this verse are plural, so all three had to do this together.

[42:8]  ² tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”

[42:8]  ³ tn Heb “I will lift up his face,” meaning, “I will regard him.”

[42:8]  ⁴ tn This clause is a result clause, using the negated infinitive construct.

[42:8]  ⁵ tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.

[42:8]  ⁶ sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.

[42:9]  ⁷ tn The expression “had respect for Job” means God answered his prayer.

[26:26]  ⁸ tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”

[26:26]  ⁹ tn Heb “and.”

[26:26]  ¹⁰ tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.

[26:27]  ¹¹ tn The disjunctive clause is circumstantial, expressing the reason for his question.

[26:28]  ¹² tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ¹³ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ¹⁴ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ¹⁵ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ¹⁶ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[26:29]  ¹⁷ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ¹⁸ tn Heb “touched.”

[26:29]  ¹⁹ tn Heb “and just as we have done only good with you.”

[26:29]  ²⁰ tn Heb “and we sent you away.”

[26:29]  ²¹ tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).

[26:30]  ²² tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:30]  ²³ tn Heb “and they ate and drank.”

[26:31]  ²⁴ tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ²⁵ tn Heb “and they went from him in peace.”

[45:12]  ²⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[45:12]  ²⁷ tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).

[19:6]  ²⁸ tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.

[19:6]  sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.

[19:6]  ²⁹ tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).

[19:6]  ³⁰ sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.

[19:6]  ³¹ tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).

[60:14]  ³² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[3:9]  ³³ tn Grk “behold” (L&N 91.13).

[3:9]  ³⁴ sn See the note on synagogue in 2:9.

[3:9]  ³⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ³⁶ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ³⁷ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ³⁸ tn Or “and know,” “and recognize.”