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
Ge 3:17; 2Sa 6:20,21; 2Sa 13:13; 2Sa 19:22; 2Sa 19:28; 2Sa 24:10; 2Ch 16:9; Job 1:1-3,10,21; Job 1:22; Ps 39:1; Ps 59:12; Pr 9:6,13; La 3:38-41; Mt 12:34-37; Mt 16:23; Mt 25:2; Joh 18:11; Ro 12:12; Heb 12:9-11; Jas 3:2; Jas 5:10
|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.