Job 9:27 — Word Study
WLCאִם־ אָ֭מְרִי אֶשְׁכְּחָ֣ה שִׂיחִ֑י אֶעֶזְבָ֖ה פָנַ֣י וְאַבְלִֽיגָה׃
BSAIfʼim [in the event that, supposing] I were to sayʼâmar [speak, declare] I will forgetshâkach [mislay, be oblivious to] my complaintsîyach [concern, sorrow] [and] changeʻâzab [loosen, relinquish] my expressionpânîym [face, presence] and smilebâlag [be cheerful, comfort myself]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| אָ֭מְרִי | to say I | Verb qal infinitive construct common, suffix |
| אֶשְׁכְּחָ֣ה | I will forget | Verb, Qal, infinitive construct first person common singular |
| שִׂיחִ֑י | complaint my | Noun common masculine singular construct, suffix |
| אֶעֶזְבָ֖ה | I will let loose | Verb, Qal, infinitive construct first person common singular |
| פָנַ֣י | face my | Noun common masculine plural construct, suffix |
| וְאַבְלִֽיגָה׃ | and I will be cheerful | Conjunction, verb hiphil infinitive construct first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I were to say, ‘I will forget my complaint and change my expression and smile,’ |
| KJV | If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself: |
| ASV | If I say, I will forget my complaint, I will put off my sad countenance, and be of good cheer; |
| YLT | Though I say, 'I forget my talking, I forsake my corner, and I brighten up!' |
| WEB | If I say, ‘I will forget my complaint, I will put off my sad face, and cheer up,’ |
| BBE | If I say, I will put my grief out of mind, I will let my face be sad no longer and I will be bright; |
Where they part company is in the rendering of שִׂיחִ֑י — see How Translations Differ.
The structure centers around a conditional statement, with multiple actions outlined in subordinate phrases.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁכַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 9:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Sufferinggenerated
Job 9:27 shows Job contemplating the idea of forgetting his complaints and putting on a cheerful face, yet he acknowledges that his dread of suffering persists. This passage is part of a larger discourse where Job expresses the depth of his anguish and the seeming silence of God in his trials. It resonates with the themes of human suffering and the search for understanding in the midst of pain, as seen throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 7:13 | When I think my bed will comfort me and my couch will ease my complaint, |
| 2 | Psalm 77:2–3 | In the day of trouble I sought the Lord; through the night my outstretched hands did not grow weary; my soul refused to be comforted. |
| 3 | Jeremiah 8:18 | My sorrow is beyond healing; my heart is faint within me. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אֶשְׁכְּחָ֣ה, 'esh.ke.Chahgenerated
The verb שָׁכַח (shakach) means 'to forget' and conveys a sense of losing awareness or neglecting something. It is used in various contexts, often highlighting moments when individuals fail to remember God's commands or their own troubles.
In this verse, Job uses the first person form to express his intention to forget his complaints, but the construction suggests an inner conflict where he recognizes that simply wishing to forget does not alleviate his suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb אָמַר (amar), to say, governs the entire verse, indicating Job's hypothetical declaration. The structure includes several clauses that express his intention to forget and change his demeanor.
The sentence is built around Job's contemplation, with subordinate clauses detailing what he would say and the actions he would take, highlighting the contrast between his desires and his reality.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as εἴπω (to say), which aligns closely with the Hebrew meaning. This choice emphasizes the act of declaring his intentions.
The Greek word ἐπιλήσομαι for אֶשְׁכְּחָ֣ה suggests a similar notion of forgetting, but it may carry a more active sense of choosing to neglect something, reflecting the emotional weight of Job's struggle.
In plain words — the whole versegenerated
Job 9:27 shows Job contemplating the idea of forgetting his complaints and trying to smile, yet he realizes that his dread of suffering remains. This reflects his deep inner conflict and the struggle to cope with his pain.
Frequently Asked Questionsgenerated
Job is expressing a desire to move past his troubles, but he acknowledges the difficulty of truly forgetting his pain.
Job is contemplating the idea of putting on a brave face despite his suffering, highlighting the struggle between outward appearances and inner turmoil.
This verse touches on themes of suffering, the desire for relief, and the complexity of human emotions in the face of pain.
It reflects Job's ongoing struggle with his suffering and his search for understanding and relief from his anguish.
Reflection Questionsgenerated
- In what ways do I try to mask my true feelings when facing difficulties?
- How can I find comfort in my struggles, similar to Job's desire to smile?
- What does it mean to truly forget our complaints, and is it possible?
- How can I support others who are going through similar struggles?
The early church on this verse — how the Fathers read it
The early Church Father Gregory the Dialogist reflects on Job's lament, interpreting his words as a profound expression of grief and denial.
If I say, I will never speak thus; I change my countenance, and am tormented with grief. For the Jewish People would not speak as before, in that it denied Him, Whom it had foretold;Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I say, I will forget my complaint,.... The cause of it, the loss of his children, servants, substance, and health, and endeavour to think no more of these things, and cease complaining about them,
Read John Gill on Job 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I say, I will forget my complaint, I will leave off my heaviness, and comfort myself: No JFB commentary on this verse.
Read Robert Jamieson on Job 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf I say; if I resolve within myself. I will forget my complaints; I will cease complaining. My heaviness, Heb. mine anger; wherewith Job was charged by his friends, ; my angry expressions. And comfort myself; I will endeavour to take comfort.
Read Matthew Poole on Job 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:27 If I say, I will forget my complaint, I will leave off my heaviness, and comfort [myself]:Ver. 27. If I say, I will forget my complaint] And suffer in silence, as thou, Bildad, hast advised me, Job 8:2. Sorrows are not so easily forgotten; Lamentations 3:19, "Remembering mine affliction and my misery, the wormwood and the gall." The Stoics boasting of their indolence, or ability to bear afflictions without making moan or complaining, when it came to their own turn, found by experience that they had spoken more trimly than truly; and therefore one Dionysius, surnamed Mεταθεμενος, or the Flincher, left for this reason from the Stoics to the Peripatetics. I will leave off my…
Read John Trapp on Job 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. I will forget my complaint] I will forsake or forego my complaining. I will leave off my heaviness. VULGATE, I will change my countenance - force myself to smile, and endeavour to assume the appearance of comfort.
Read AdamClarke on Job 9 →CambridgeThe Cambridge Bible for Schools and Colleges27. my complaint] i. e. as always, my complaining, ch. Job 7:13. my heaviness] lit. my faces, my sad mien, 1 Samuel 1:18. comfort myself] lit. brighten up, ch. Job 10:20; Psalms 39:13. The word in Arab, (balija) means to have a space clear of hair between the eyebrows, hence to have an open, bright countenance. A certain woman described the Prophet (Mohammed) as ablaju’lwajhi, bright in countenance. Then the word came to mean also to be bright, of the dawn or the day.
Read Cambridge on Job 9 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I say, I will forget my complaint - If I resolve that I will leave off complaining, and will be more cheerful, I find it all in vain.
Read Albert Barnes on Job 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. Heaviness, etc. — Literally, Face, dark looks. Comfort myself — Look cheerful.
Read Daniel Denison Whedon on Job 9 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
If I were to say, ‘I will forget my complaint and change my expression and smile,’
If I say, ‘I will forget my complaint, I will put off my sad face, and cheer up,’
If I were to say, ‘I will forget my complaint and change my expression and smile,’
If I say, ‘I will forget my complaint, I will change my expression and be cheerful,’
Tyndale line
If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself:
If I say, I will forget my complaint, I will put off my sad countenance, and be of good cheer;
If I say, I will forget my complaint, I will put off my sad countenance, and be of good cheer:
If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself :
If I say, I wil forget my complaynt, I will cease from my wrath, and comfort mee,
Strictly literal
If I say, I will forget my complaint, I will leave off my [sad] countenance, and brighten up,
Though I say, 'I forget my talking, I forsake my corner, and I brighten up!'
Though I say, I forget my talking, || I forsake my corner, and I brighten up!
If I say, I will forget my complaint, I will leave off my sorrowful countenance, and recover my cheerfulness:
If I said that I would forget about my complaints, that I would take off my sad face and be happy,
From the Latin
If I say: I will not speak so: I change my face, and am tormented with sorrow.
Simplified
If I said to myself, ‘I will forget my complaints; I will stop crying and be happy,’
If I say, I will put my grief out of mind, I will let my face be sad no longer and I will be bright;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as אִם־ אָ֭מְרִי אֶשְׁכְּחָ֣ה שִׂיחִ֑י אֶעֶזְבָ֖ה פָנַ֣י וְאַבְלִֽיגָה׃. The Septuagint matches six of the seven words from the Hebrew text, maintaining the overall meaning. The Dead Sea Scrolls contain fragments that align with the Masoretic Text, though some words are partially restored.
אִם־ אָ֭מְרִי אֶשְׁכְּחָ֣ה שִׂיחִ֑י אֶעֶזְבָ֖ה פָנַ֣י וְאַבְלִֽיגָה׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[אם] [אמר׳י] אשכחה שיח׳י
4 words of the verse are on this fragment — 1 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 9:27
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Inf-a | Suff — Verb qal infinitive construct common · suffixHVqcc/Sp1bs
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
שִׂיחַ (siyach) refers to a form of contemplation or utterance, encompassing meanings such as communication, complaint, meditation, and talk. It is derived from a related root and is associated with expressions of musing or anxiety. The entries suggest a focus on the emotional aspects of communication, particularly in the context of complaints or meditative thoughts.
שִׂיחַ n.m. complaint, musing
base
H7879 שִׂיחַ
7879 siyach see'-akh
from 7878; a contemplation; by implication, an
utterance:--babbling, communication, complaint, meditation,
prayer, talk.
see HEBREW for 07878
שִׂיחַ (si.ach) — complaint.
1) meditation, complaint, musing
1a) plaint, complaint
1b) following are uncertain
1b1) musing
1b2) anxiety, trouble
1b3) talk
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
בָּלַג (balag) is a Hebrew verb primarily found in the Hiphil form, meaning to gleam or smile. It conveys a sense of cheerfulness, as well as the idea of causing something to burst or flash. The entries suggest a dual focus on positive expressions, like smiling, and more dynamic actions, such as bursting.
[בָּלַג] vb. gleam, smile—only Hiph.
shew a smile, look cheerful
cause to burst or flash
base
H1082 בָּלַג
1082 balag baw-lag'
a primitive root; to break off or loose (in a favorable or
unfavorable sense), i.e. desist (from grief) or invade (with
destruction):--comfort, (recover) strength(-en).
בָּלַג (ba.lag) — be cheerful.
1) to gleam, smile
1a) (Hiphil) only
1a1) to show a smile, look pleasant
1a2) to cause to burst
Conj | V-Hiphil-1cs — Conjunction · verb hiphil infinitive construct first person common singularHC/Vhc1cs