Then 1 his wife said to him, “Are you still holding firmly to your integrity? 2 Curse 3 God, and die!” 4
His wife said to him, "Are you still holding on to your integrity? Curse God and die!"
Then his wife said to him, "Do you still hold fast your integrity? Curse God and die!"
His wife said to him, "Are you still trying to maintain your integrity? Curse God and die."
His wife said, "Still holding on to your precious integrity, are you? Curse God and be done with it!"
And his wife said to him, Are you still keeping your righteousness? Say a curse against God, and put an end to yourself.
Then his wife said to him, "Do you still persist in your integrity? Curse God, and die."
Then his wife said to him, "Do you still hold fast to your integrity? Curse God and die!"
unto him, Dost thou still retain
|NET © [draft] ITL|
Then his wife
to him, “Are you still
to your integrity
, and die!”
|NET © Notes||
1 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 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.
3 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).
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.
4 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).