Job 2:11

Hebrew Bible

9 Then his wife said to him, “Are you still holding firmly to your integrity? Curse God, and die!” 10 But he replied, “You’re talking like one of the godless women would do! Should we receive what is good from God, and not also receive what is evil?” In all this Job did not sin by what he said. 11 When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They met together to come to show sympathy for him and to console him. 12 But when they gazed intently from a distance but did not recognize him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. 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 was very great.

LXX Job 2:11

Septuagint

9 Now say some word to the Lord and die!” 10 But looking up he said to her, “You speak like one of the foolish women. If we accept good things from the hand of the Lord, shall we not endure evil things?” In all these things that happened to him, in no way did Job sin by his speaking before God. Job’s Three Friends 11 And his three friends, hearing all the evil things that had come upon him, came each from his own territory to him. Eliphaz, the king of the Temanites, Bildad, the tyrant of the Shuhites, and Zophar, the king of the Naamathites, came to him together, in order to encourage and visit him. 12 But seeing him from a distance, they did not recognize him, and crying out loud with a great voice, they wept, each one tearing his own garment and covering himself with dirt. 13 They sat down with him for seven days and seven nights, and none of them spoke, for they saw that his misfortune was dreadful and very great. Job Laments His Birth

 Notes and References
"... This passage proves significant both as a Septuagintal addition to the book of Job and as a Hellenistic Jewish interpretation of Job. On the one hand, it represents one of several additions in LXX Job, including the speech of Job's wife in 2:9, the identification of his friends as kings in 2:11, and the assertion of his resurrection in 49:17. The fact that this passage was appended to the Greek translation of Job may point to an attitude toward this text as not completely fixed in its written form ..."

Reed, Annette Y. Job as Jobab: The Interpretation of Job in LXX Job 42:17b–e (pp. 31-55) Journal of Biblical Literature, Vol. 120, No. 1, 2001

Your Feedback:  
 User Comments

Do you have questions or comments about these texts? Please submit them here.