But he replied, 1 “You’re talking like one of the godless 2 women would do! Should we receive 3 what is good from God, and not also 4 receive 5 what is evil?” 6 In all this Job did not sin by what he said. 7
He replied, "You are talking like a foolish woman. Shall we accept good from God, and not trouble?" In all this, Job did not sin in what he said.
But he said to her, "You speak as one of the foolish women speaks. Shall we indeed accept good from God and not accept adversity?" In all this Job did not sin with his lips.
But Job replied, "You talk like a godless woman. Should we accept only good things from the hand of God and never anything bad?" So in all this, Job said nothing wrong.
He told her, "You're talking like an empty-headed fool. We take the good days from God--why not also the bad days?" Not once through all this did Job sin. He said nothing against God.
And he said to her, You are talking like one of the foolish women. If we take the good God sends us, are we not to take the evil when it comes? In all this Job kept his lips from sin.
But he said to her, "You speak as any foolish woman would speak. Shall we receive the good at the hand of God, and not receive the bad?" In all this Job did not sin with his lips.
But he said to her, "You speak as one of the foolish women speaks. Shall we indeed accept good from God, and shall we not accept adversity?" In all this Job did not sin with his lips.
But he said
unto her, Thou speakest
of the foolish women
shall we receive
at the hand of God
and shall we not receive
In all this did not Job
with his lips
|NET © [draft] ITL|
But he replied
, “You’re talking
of the godless women
! Should we receive
what is good
, and not
what is evil
?” In all
by what he said.
|NET © Notes||
1 tn Heb “he said to her.”
2 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.
3 tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”
4 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.
5 tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.
6 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).
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.
7 tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.