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. Source

Date: 5th Century B.C.E. (based on scholarly estimates)

LXX Job 2:17

Septuagint

15 But he looked on her, and said to her, Thou hast spoken like one of the foolish women. If we have received good things of the hand of the Lord, shall we not endure evil things? 16 In all these things that happened to him, Job sinned not at all with his lips before God. 17 Now his three friends having heard of all the evil that was come upon him, came to him each from his own country: Eliphaz the king of the Thæmans, Baldad sovereign of the Saucheans, Sophar king of the Minæans: and they came to him with one accord, to comfort and to visit him. 18 And when they saw him from a distance they did not know him; and they cried with a loud voice, and wept, and rent every one his garment, and sprinkled dust upon their heads, 19 and they sat down beside him seven days and seven nights, and no one of them spoke; for they saw that his affliction was dreadful and very great. Source

Date: 1st Century B.C.E. (based on scholarly estimates)

"... 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 49:17a.4 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

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.

"... 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 49:17a.4 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

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.