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 

Bilangan 6:25-26

6:25 The Lord make his face to shine upon you,

and be gracious to you; ⁸ 

6:26 The Lord lift up his countenance upon you ⁹ 

and give you peace.”’

Mazmur 4:6-7

4:6 Many say, “Who can show us anything good?”

Smile upon us, Lord! ¹⁰ 

4:7 You make me happier ¹¹ 

than those who have abundant grain and wine. ¹² 

Mazmur 16:11

16:11 You lead me in ¹³  the path of life; ¹⁴ 

I experience absolute joy in your presence; ¹⁵ 

you always give me sheer delight. ¹⁶ 

Mazmur 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ¹⁷ 

One may experience sorrow during the night,

but joy arrives in the morning. ¹⁸ 

Mazmur 67:1

Psalm 67 ¹⁹ 

For the music director; to be accompanied by stringed instruments; a psalm, a song.

67:1 May God show us his favor ²⁰  and bless us! ²¹ 

May he smile on us! ²²  (Selah)

Kisah Para Rasul 2:28

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ²³ 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ²⁴  and to cause you to stand, rejoicing, ²⁵  without blemish ²⁶  before his glorious presence, ²⁷ 

[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.

[6:25]  ⁸ tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the Lord to make his face shine on them would mean to be gracious to them. M. Noth rightly calls this image of the shining face “a figure of speech for benevolence and favour” (Numbers [OTL], 59); see, for example, Pss 4:7; 31:17; 44:4; 67:2; 80:4, 8, 20; 119:135; Dan 9:17). The image may have its inspiration in the theophanies. The picture is of divine favor – the beaming face of a parent for his beloved.

[6:26]  ⁹ tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.

[4:6]  ¹⁰ tn Heb “lift up upon us the light of your face, Lord.” The verb נסה is apparently an alternate form of נשׂא, “lift up.” See GKC 217 §76.b. The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

[4:6]  sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.

[4:7]  ¹¹ tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”

[4:7]  ¹² tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”

[16:11]  ¹³ tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ¹⁴ tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ¹⁵ tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ¹⁶ tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[30:5]  ¹⁷ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ¹⁸ tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[67:1]  ¹⁹ sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

[67:1]  ²⁰ tn Or “have mercy on us.”

[67:1]  ²¹ tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.

[67:1]  ²² tn Heb “may he cause his face to shine with us.”

[2:28]  ²³ sn A quotation from Ps 16:8-11.

[1:24]  ²⁴ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁵ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ²⁶ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²⁷ tn Or “in the presence of his glory,” “before his glory.”