Job 2:10

2:10 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 

Job 10:15

10:15 If I am guilty, ⁸  woe ⁹  to me,

and if I am innocent, I cannot lift my head; ¹⁰ 

I am full of shame, ¹¹ 

and satiated with my affliction. ¹² 

[2:10]  ¹ tn Heb “he said to her.”

[2:10]  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.

[2:10]  ³ tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”

[2:10]  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.

[2:10]  ⁵ tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.

[2:10]  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).

[2:10]  ⁷ tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.

[10:15]  ⁸ sn The verbs “guilty” and “innocent” are actually the verbs “I am wicked,” and “I am righteous.”

[10:15]  ⁹ tn The exclamation occurs only here and in Mic 7:1.

[10:15]  ¹⁰ sn The action of lifting up the head is a symbol of pride and honor and self-respect (Judg 8:28) – like “hold your head high.” In 11:15 the one who is at peace with God lifts his head (face).

[10:15]  ¹¹ tn The expression שְׂבַע קָלוֹן (sÿva’ qalon) may be translated “full of shame.” The expression literally means “sated of ignominy” (or contempt [קַלַל, qalal]).

[10:15]  ¹² tn The last clause is difficult to fit into the verse. It translates easily enough: “and see my affliction.” Many commentators follow the suggestion of Geiger to read רְוֶה (rÿveh, “watered with”) instead of רְאֵה (rÿ’eh, “see”). This could then be interpreted adjectivally and parallel to the preceding line: “steeped/saturated with affliction.” This would also delete the final yod as dittography (E. Dhorme, Job, 152). But D. J. A. Clines notes more recent interpretations that suggest the form in the text is an orthographic variant of raweh meaning “satiated.” This makes any emendation unnecessary (and in fact that idea of “steeped” was not helpful any way because it indicated imbibing rather than soaking). The NIV renders it “and drowned in my affliction” although footnoting the other possibility from the MT, “aware of my affliction” (assuming the form could be adjectival). The LXX omits the last line.