Job 2:10-13

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 

The Visit of Job’s Friends ⁸ 

2:11 When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country ⁹  – Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. ¹⁰  They met together ¹¹  to come to show sympathy ¹²  for him and to console ¹³  him. 2:12 But when they gazed intently ¹⁴  from a distance but did not recognize ¹⁵  him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. ¹⁶  2:13 Then they sat down with him on the ground for seven days and seven nights, yet no one spoke a word to him, for they saw that his pain ¹⁷  was very great. ¹⁸ 

[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.

[2:11]  ⁸ sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.

[2:11]  ⁹ tn Heb “a man from his place”; this is the distributive use, meaning “each man came from his place.”

[2:11]  ¹⁰ sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.

[2:11]  ¹¹ tn The verb can mean that they “agreed together”; but it also (and more likely) means that they came together at a meeting point to go visit Job together.

[2:11]  ¹² tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.

[2:11]  ¹³ tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply.

[2:12]  ¹⁴ tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.

[2:12]  ¹⁵ tn The Hiphil perfect here should take the nuance of potential perfect – they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew.

[2:12]  ¹⁶ tn Heb “they tossed dust skyward over their heads.”

[2:13]  ¹⁷ tn The word כְּאֵב (kÿ’ev) means “pain” – both mental and physical pain. The translation of “grief” captures only part of its emphasis.

[2:13]  ¹⁸ sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong.