Ayub 1:6--2:10
Konteks1:6 Now the day came when 2 the sons of God 3 came to present themselves before 4 the Lord – and Satan 5 also arrived among them. 1:7 The Lord said to Satan, “Where have you come from?” 6 And Satan answered the Lord, 7 “From roving about 8 on the earth, and from walking back and forth across it.” 9 1:8 So the Lord said to Satan, “Have you considered 10 my servant Job? There 11 is no one like him on the earth, a pure and upright man, one who fears God and turns away 12 from evil.”
1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? 13 1:10 Have you 14 not made a hedge 15 around him and his household and all that he has on every side? You have blessed 16 the work of his hands, and his livestock 17 have increased 18 in the land. 1:11 But 19 extend your hand and strike 20 everything he has, and he will no doubt 21 curse you 22 to your face!”
1:12 So the Lord said to Satan, “All right then, 23 everything he has is 24 in your power. 25 Only do not extend your hand against the man himself!” 26 So Satan went out 27 from the presence of the Lord. 28
1:13 Now the day 30 came when Job’s 31 sons and daughters were eating and drinking wine in their oldest brother’s house, 1:14 and a messenger came to Job, saying, “The oxen were plowing 32 and the donkeys were grazing beside them, 1:15 and the Sabeans 33 swooped down 34 and carried them all away, and they killed 35 the servants with the sword! 36 And I – only I alone 37 – escaped to tell you!”
1:16 While this one was still speaking, 38 another messenger arrived 39 and said, “The fire of God 40 has fallen from heaven 41 and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”
1:17 While this one was still speaking another messenger arrived and said, “The Chaldeans 42 formed three bands and made a raid 43 on the camels and carried them all away, and they killed the servants with the sword! 44 And I – only I alone – escaped to tell you!”
1:18 While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house, 1:19 and suddenly 45 a great wind 46 swept across 47 the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I – only I alone – escaped to tell you!”
1:20 Then Job got up 48 and tore his robe. 49 He shaved his head, 50 and then he threw himself down with his face to the ground. 51 1:21 He said, “Naked 52 I came from my mother’s womb, and naked I will return there. 53 The Lord gives, and the Lord takes away. 54 May the name of the Lord 55 be blessed!” 1:22 In all this Job did not sin, nor did he charge God with moral impropriety. 56
2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. 57 2:2 And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, 58 “From roving about on the earth, and from walking back and forth across it.” 59 2:3 Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly 60 to his integrity, 61 so that 62 you stirred me up to destroy him 63 without reason.” 64
2:4 But 65 Satan answered the Lord, “Skin for 66 skin! 67 Indeed, a man will give up 68 all that he has to save his life! 69 2:5 But extend your hand and strike his bone and his flesh, 70 and he will no doubt 71 curse you to your face!”
2:6 So the Lord said to Satan, “All right, 72 he is 73 in your power; 74 only preserve 75 his life.”
2:7 So Satan went out from the presence of the Lord, and he afflicted 76 Job with a malignant ulcer 77 from the sole of his feet to the top of his head. 78 2:8 Job took a shard of broken pottery to scrape 79 himself 80 with while he was sitting 81 among the ashes. 82
2:9 Then 83 his wife said to him, “Are you still holding firmly to your integrity? 84 Curse 85 God, and die!” 86 2:10 But he replied, 87 “You’re talking like one of the godless 88 women would do! Should we receive 89 what is good from God, and not also 90 receive 91 what is evil?” 92 In all this Job did not sin by what he said. 93
[1:6] 1 sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong.
[1:6] 2 tn The beginning Hebrew expression “and there was – the day” indicates that “there came a day when” or more simply “the day came when.” It emphasizes the particular day. The succeeding clause is then introduced with a preterite with the with vav (ו) consecutive (see E. Dhorme, Job, 5).
[1:6] 3 sn The “sons of God” in the OT is generally taken to refer to angels. They are not actually “sons” of Elohim; the idiom is a poetic way of describing their nature and relationship to God. The phrase indicates their supernatural nature, and their submission to God as the sovereign Lord. It may be classified as a genitive that expresses how individuals belong to a certain class or type, i.e., the supernatural (GKC 418 §128.v). In the pagan literature, especially of Ugarit, “the sons of God” refers to the lesser gods or deities of the pantheon. See H. W. Robinson, “The Council of Yahweh,” JTS 45 (1943): 151-57; G. Cooke, “The Sons of (the) God(s),” ZAW 76 (1964): 22-47; M. Tsevat, “God and the Gods in the Assembly,” HUCA 40-41 (1969/70): 123-37.
[1:6] 4 tn The preposition עַל (’al) in this construction after a verb of standing or going means “before” (GKC 383 §119.cc).
[1:6] 5 sn The word means “adversary” or with the article “the adversary” – here the superhuman adversary or Satan. The word with the article means that the meaning of the word should receive prominence. A denominative verb meaning “to act as adversary” occurs. Satan is the great accuser of the saints (see Zech 3 where “Satan was standing there to ‘satanize’ Joshua the priest”; and see Rev 12 which identifies him with the Serpent in Genesis). He came among the angels at this time because he is one of them and has access among them. Even though fallen, Satan has yet to be cast down completely (see Rev 12).
[1:7] 6 tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h).
[1:7] 7 tn Heb “answered the
[1:7] 8 tn The verb שׁוּט (shut) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.
[1:7] 9 tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).
[1:7] sn As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous (Zech 1:10, 11; 6:7), but Satan goes seeking whom he may devour (1 Pet 5:8).
[1:8] 10 tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b).
[1:8] sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities.
[1:8] 11 tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”
[1:8] 12 tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.
[1:9] 13 tn The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivative either of the verb חָנַן (khanan, “to be gracious, show favor”), or its related noun חֵן (khen, “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.
[1:10] 14 tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”
[1:10] 15 tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.
[1:10] 16 sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
[1:10] 17 tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.
[1:10] 18 tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).
[1:11] 19 tn The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 §39.3.5e, n. 107).
[1:11] 20 tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.
[1:11] sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity.
[1:11] 21 sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.
[1:11] 22 tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.
[1:12] 23 tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.
[1:12] 24 tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.
[1:12] 25 tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.
[1:12] 26 tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”
[1:12] 27 tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.
[1:12] 28 sn So Satan, having received his permission to test Job’s sincerity, goes out from the
[1:13] 29 sn The series of catastrophes and the piety of Job is displayed now in comprehensive terms. Everything that can go wrong goes wrong, and yet Job, the pious servant of Yahweh, continues to worship him in the midst of the rubble. This section, and the next, will lay the foundation for the great dialogues in the book.
[1:13] 30 tn The Targum to Job clarifies that it was the first day of the week. The fact that it was in the house of the firstborn is the reason.
[1:13] 31 tn Heb “his”; the referent (Job) has been specified in the translation for clarity.
[1:14] 32 tn The use of the verb “to be” with the participle gives emphasis to the continuing of the action in the past (GKC 360 §116.r).
[1:15] 33 tn The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה (shavah, “to take captive”) rather than שְׁבָא (shÿva’, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. שְׁבָא 2.c).
[1:15] sn The name “Sheba” is used to represent its inhabitants, or some of them. The verb is feminine because the name is a place name. The Sabeans were a tribe from the Arabian peninsula. They were traders mostly (6:19). The raid came from the south, suggesting that this band of Sabeans were near Edom. The time of the attack seems to be winter since the oxen were plowing.
[1:15] 34 tn The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.
[1:15] 35 sn Job’s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were “killed with the sword.”
[1:15] 36 tn Heb “the edge/mouth of the sword”; see T. J. Meek, “Archaeology and a Point of Hebrew Syntax,” BASOR 122 (1951): 31-33.
[1:15] 37 tn The pleonasms in the verse emphasize the emotional excitement of the messenger.
[1:16] 38 tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).
[1:16] 39 tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.
[1:16] 40 sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.
[1:16] 41 tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.
[1:17] 42 sn The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has “horsemen.”
[1:17] 43 tn The verb פָּשַׁט (pashat) means “to hurl themselves” upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels.
[1:17] 44 tn Heb “with the edge/mouth of the sword.”
[1:19] 45 tn The use of the particle הִנֵּה (hinneh, “behold”) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there.
[1:19] 46 sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27; Prov 3:4; Luke 8:24-25).
[1:19] 47 tn The word מֵעֵבֶר (me’ever) is simply “from the direction of”; the word עֵבֶר (’ever) indicates the area the whirlwind came across.
[1:20] 48 tn The verb וַיָּקָם (vayyaqom, “and he arose”) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, “Then Job immediately began to tear his robe.”
[1:20] 49 sn It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn (Joel 2:13). The “garment, mantel” here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 220-24.
[1:20] 50 sn In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided (Jer 7:29; Mic 1:16).
[1:20] 51 tn This last verb is the Hishtaphel of the word חָוָה (khavah; BDB 1005 s.v. שָׁחָה); it means “to prostrate oneself, to cause oneself to be low to the ground.” In the OT it is frequently translated “to worship” because that is usually why the individual would kneel down and then put his or her forehead to the ground at the knees. But the word essentially means “to bow down to the ground.” Here “worship” (although employed by several English translations, cf. KJV, NASB, NIV, NRSV, CEV) conveys more than what is taking place – although Job’s response is certainly worshipful. See G. I. Davies, “A Note on the Etymology of histahawah,” VT 29 (1979): 493-95; and J. A. Emerton, “The Etymology of histahawah,” OTS (1977): 41-55.
[1:21] 52 tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”
[1:21] 53 sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”
[1:21] 54 tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.
[1:21] 55 sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.
[1:22] 56 tn The last clause is difficult to translate. It simply reads, “and he did not give unseemliness to God.” The word תִּפְלָה (tiflah) means “unsavoriness” or “unseemliness” in a moral sense. The sense is that Job did not charge God with any moral impropriety in his dealings with him. God did nothing worthless or tasteless. The ancient versions saw the word connected with “foolishness” or “stupidity” (תָּפֵל, tafel, “to be tasteless”). It is possible that “folly” would capture some of what Job meant here. See also M. Dahood, “Hebrew-Ugaritic Lexicography XII,” Bib 55 (1974): 381-93.
[2:1] 57 tc This last purpose clause has been omitted in some Greek versions.
[2:2] 58 tn Heb “answered the
[2:2] 59 tn See the note on this phrase in 1:7.
[2:3] 60 tn The form is the Hiphil participle, “make strong, seize, hold fast.” It is the verbal use here; joined with עֹדֶנּוּ (’odennu, “yet he”) it emphasizes that “he is still holding firmly.” The testing has simply strengthened Job in his integrity.
[2:3] 61 tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect.
[2:3] 62 tn The vav (ו) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 §111.l).
[2:3] 63 tn The verb literally means “to swallow”; it forms an implied comparison in the line, indicating the desire of Satan to ruin him completely. See A Guillaume, “A Note on the Root bala`,” JTS 13 (1962): 320-23; and N. M. Sarna, “Epic Substratum in the Prose of Job,”JBL 76 (1957): 13-25, for a discussion of the Ugaritic deity Mot swallowing up the enemy.
[2:3] 64 sn Once again the adverb חִנָּם (khinnam, “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן (khanan, “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering.
[2:4] 65 tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.
[2:4] 66 tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.
[2:4] 67 sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.
[2:4] 68 tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).
[2:4] 69 tn Heb “Indeed, all that a man has he will give for his life.”
[2:5] 70 sn The “bones and flesh” are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament, 26-28).
[2:5] 71 sn This is the same oath formula found in 1:11; see the note there.
[2:6] 72 tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.
[2:6] 73 tn The LXX has “I deliver him up to you.”
[2:6] 75 sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.
[2:7] 76 tn The verb is נָכָה (nakhah, “struck, smote”); it can be rendered in this context as “afflicted.”
[2:7] 77 sn The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word שְׁחִין (shÿkhin, “boil”) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description (Job [WBC], 48). See also HALOT 1460 s.v. שְׁחִין.
[2:8] 79 tn The verb גָּרַד (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning “to scrape,” which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean “scrape himself.”
[2:8] 80 sn The disease required constant attention. The infection and pus had to be scraped away with a piece of broken pottery in order to prevent the spread of the infection. The skin was so disfigured that even his friends did not recognize him (2:12). The book will add that the disease afflicted him inwardly, giving him a foul breath and a loathsome smell (19:17, 20). The sores bred worms; they opened and ran, and closed and tightened (16:8). He was tormented with dreams (7:14). He felt like he was choking (7:14). His bones were racked with burning pain (30:30). And he was not able to rise from his place (19:18). The disease was incurable; but it would last for years, leaving the patient longing for death.
[2:8] 81 tn The construction uses the disjunctive vav (ו) with the independent pronoun with the active participle. The construction connects this clause with what has just been said, making this a circumstantial clause.
[2:8] 82 sn Among the ashes. It is likely that the “ashes” refers to the place outside the city where the rubbish was collected and burnt, i.e., the ash-heap (cf. CEV). This is the understanding of the LXX, which reads “dung-hill outside the city.”
[2:9] 83 tn The versions have some information here that is interesting, albeit fanciful. The Targum calls her “Dinah.” The LXX has “when a long time had passed.” But the whole rendering of the LXX is paraphrastic: “How long will you hold out, saying, ‘Behold, I wait yet a little while, expecting the hope of my deliverance?’ for behold, your memorial is abolished from the earth, even your sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows, and you yourself sit down to spend the night in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting sun, that I may rest from my labors and pains that now beset me, but say some word against the Lord and die.”
[2:9] 84 sn See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.
[2:9] 85 tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6).
[2:9] sn The church fathers were quick to see here again the role of the wife in the temptation – she acts as the intermediary between Satan and Job, pressing the cause for him. However, Job’s wife has been demonized falsely. Job did not say that she was a foolish woman, only that she was speaking like one of them (2:10). Also, Job did not exclude her from sharing in his suffering (“should we receive”). He evidently recognized that her words were the result of her personal loss and pain as well as the desire to see her husband’s suffering ended. When God gave instructions for the restoration of Job’s friends because of their foolish words (42:7-9), no mention is made of any need for Job’s wife to be restored.
[2:9] 86 tn The imperative with the conjunction in this expression serves to express the certainty that will follow as the result or consequence of the previous imperative (GKC 324-25 §110.f).
[2:10] 87 tn Heb “he said to her.”
[2:10] 88 tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.
[2:10] 89 tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”
[2:10] 90 tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.
[2:10] 91 tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.
[2:10] 92 tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).
[2:10] sn The Hebrew words טוֹב (tov, “good”) and רַע (ra’, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.
[2:10] 93 tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.
