Now therefore be content, look upon me; for it is evident unto you if I lie.

However finish what you have begun, give ear, and see whether I lie.

Now therefore if ye will, look upon me; and it shall be to your face if I lie.

And, now, please, look upon me, Even to your face do I lie?

Now then, let your eyes be turned to me, for truly I will not say what is false to your face.

Such is true, so finish what you have begun. Listen closely, and see if I lie.

Now, therefore, be content - Rosenmuller has better rendered this, "if it please you." The sense is, "if you are willing, look upon me." That is, "if you are disposed, you may take a careful view of me. Look me in the countenance. You can see for yourselves whether I am sincere or false. I am willing that my whole demeanor should be subjected to the utmost scrutiny."
For it is evident unto you if I lie - Margin, as in Hebrew before your face. That is, "you yourselves can see by my whole demeanor, by my sufferings, my patience, my manifest sincerity, that I am not playing the hypocrite." Conscious of sincerity, he believed that if they would look upon him, they would be convinced that he was a sincere and an upright man.

Look upon me - View me; consider my circumstances; compare my words; and you must be convinced that I have spoken nothing but truth.

Now therefore be content, (r) look upon me; for [it is] evident unto you if I lie.
(r) Consider whether I speak as one who is driven to this impatience through sorrow, or as a hypocrite as you condemn me.

Now therefore be content,.... Or, "may it now please you" (f); Job addresses them in a respectful manner, and entreats them they would be so kind as to look favourably on him, and entertain better thoughts of him; and give a fresh and friendly hearing of his case, when he doubted not he should be acquitted by them of the charge of iniquity, and that his cause would appear to be a righteous one:
look upon me: upon my countenance; and see if you can find any traces of fear and falsehood, of dishonesty and hypocrisy, of shame and blushing; and observe if there is not all the appearance of an honest mind, of a good conscience within, that has nothing to fear from the strictest examination; or look upon my body, covered all over with boils and ulcers, and see if there is not occasion for those expressions of grief, and those heavy complaints that I have made; or rather, look upon me with an eye of pity and compassion, with affection, favour, and benevolence, and not bear so hard upon me:
for it is evident unto you if I lie; or, it is "before your faces" (g); should I attempt to deceive you by telling you a parcel of lies, you would soon discern the falsehood in my countenance; you would easily find it out in my words, which would issue in my shame and confusion; I could not expect to go undetected by men of such sagacity and penetration; but I am not afraid of the most diligent scrutiny that can be made into my words and actions.
(f) "sed nunc placeat vebis", Schmidt. (g) "coram facie vestra", Bolducius, Schultens; Ben Melech interprets it, "by your life if I lie", as being an oath.

be content--rather, "be pleased to"--look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.

28 And now be pleased to observe me keenly,
I will not indeed deceive you to your face.
29 Try it again, then: let there be no injustice;
Try it again, my righteousness still stands.
30 Is there wrong on my tongue?
Or shall not my palate discern iniquity?
He begs them to observe him more closely; בּ פּנה, as Ecclesiastes 2:11, to observe scrutinizingly. אם is the sign of negative asseveration (Ges. 155, 2, f). He will not indeed shamelessly give them the lie, viz., in respect to the greatness and inexplicableness of his suffering. The challenging שׁוּבוּ we do not translate: retrace your steps, but: begin afresh, to which both the following clauses are better suited. So Schlottm. and von Gerlach. Hahn retains the Chethib שׁובי, in the signification: my answer; but that is impossible: to answer is השׁיב, not שׁוּב. The עוד drawn to שׁובו by Rebia mugrasch is more suitably joined with צדקי־בה, in which בּהּ refers neutrally to the matter of which it treats. They are to try from the beginning to find that comfort which will meet the case. Their accusations are עולה; his complaints, on the contrary, are fully justified. He does not grant that the outburst of his feeling of pain (Job 3) is עולה: he has not so completely lost his power against temptation, that he would not restrain himself, if he should fall into הוּות. Thus wickedness, which completely contaminates feeling and utterance, is called (Psalm 52:4).

Look - Consider my cause better than you have done, that you may give a more righteous judgment. Evident - You will plainly discover it.