Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.

Then said his wife unto him, Dost thou still hold fast thine integrity? renounce God, and die.

And his wife said to him: Dost thou still continue in thy simplicity? bless God and die.

And his wife said to him, Dost thou still remain firm in thine integrity? curse God and die.

And his wife saith to him, 'Still thou art keeping hold on thine integrity: bless God and die.'

Then said his wife to him, Do you still retain your integrity? curse God, and die.

And his wife said to him, Are you still keeping your righteousness? Say a curse against God, and put an end to yourself.

Then said his wife unto him: 'Dost thou still hold fast thine integrity? blaspheme God, and die.'

But his wife said to him, "Do you still continue in your simplicity? Bless God and die."

Then said his wife unto him - Some remarkable additions are made by the ancient versions to this passage. The Chaldee renders it, "and "Dinah" (דינה dı̂ynâh), his wife, said to him." The author of that paraphrase seems to have supposed that Job lived in the time of Jacob, and had married his daughter Dinah; Genesis 30:21. Drusius says, that this was the opinion of the Hebrews, and quotes a declaration from the Gemara to this effect: "Job lived in the days of Jacob, and was born when the children of Israel went down into Egypt; and when they departed thence he died. He lived therefore 210 years, as long as they were into Egypt." This is mere tradition, but it shows the ancient impression as to the time when Job lived. The Septuagint has introduced a remarkable passage here, of which the following is a translation. "After much time had elapsed, his wife said unto him, How long wilt thou persevere, saying, Behold, I will wait a little longer, cherishing the trope of my recovery? Behold, the memorial of thee has disappeared from the earth - those sons and daughters, the pangs and sorrows of my womb, for whom I toiled laboriously in vain. Even thou sittest among loathsome worms, passing the night in the open air, whilst I, a wanderer and a drudge, from place to place, and from house to house, watch the sun until his going down, that I may rest from the toils and sorrows that now oppress me. But speak some word toward the Lord (τι ῥῆμα εἰς κύριον ti rēma eis kurion) and die."
Whence this addition had its origin, it is impossible now to say. Dr. Good says it is found in Theodotion, in the Syriac, and the Arabic (in this he errs, for it is not in the Syriac and Arabic in Waltoh's Polyglott), and in the Latin of Ambrose. Dathe suggests that it was probably added by some person who thought it incredible that an angry woman could be content with saying so "little" as is ascribed in the Hebrew to the wife of Job. It may have been originally written by some one in the margin of his Bible by way of paraphrase, and the transcriber, seeing it there, may have supposed it was omitted accidentally from the text, and so inserted it in the place where it now stands. It is one of the many instances, at all events, which show that implicit confidence is not to be placed in the Septuagint. There is not the slightest evidence that this was ever in the Hebrew text. It is not wholly unnatural, and as an exercise of the fancy is not without ingenuity and plausibility, and yet the simple but abrupt statement in the Hebrew seems best to accord with nature. The evident distress of the wife of Job, according to the whole narrative, is not so much that she was subjected to trials, and that she was compelled to wander about without a home, as that Job should be so patient, and that he did not yield to the temptation.
Dost thou still retain thine integrity? - Notes Job 2:3. The question implies that, in her view, he ought not to be expected to mantles, patience and resignation in these circumstances. He had endured evils which showed that confidence ought not to be reposed in a God who would thus inflict them. This is all that we know of the wife of Job. Whether this was her general character, or whether "she" yielded to the temptation of Satan and cursed God, and thus heightened the sorrows of Job by her unexpected impropriety of conduct, is unknown. It is not conclusive evidence that her general character was bad; and it may be that the strength of her usual virtue and piety was overcome by accumulated calamities. She expressed, however, the feelings of corrupt human nature everywhere when sorely afflicted. The suggestion "will" cross the mind, often with almost irresistible force, that a God who thus afflicts his creatures is not worthy of confidence; and many a time a child of God is "tempted" to give vent to feelings of rebellion and complaining like this, and to renounce all his religion.
Curse God - See the notes at Job 1:11. The Hebrew word is the same. Dr. Good renders it, "And yet dost thou hold fast thine integrity, blessing God and dying?" Noyes translates it, "Renounce God, and die," Rosenmuller and Umbreit, "Bid farewell to God, and die." Castellio renders it, "Give thanks to God and die." The response of Job, however Job 2:10, shows that he understood her as exciting him to reject, renounce, or curse God. The sense is, that she regarded him as unworthy of confidence, and submission as unreasonable, and she wished Job to express this and be relieved from his misery. Roberts supposes that this was a pagan sentiment, and says that nothing is more common than for the pagan, under certain circumstances, to curse their gods. "That the man who has made expensive offerings to his deity, in hope of gaining some great blessing, and who has been disappointed, will pour out all his imprecations on the god whose good offices have (as he believes) been prevented by some superior deity. A man in reduced circumstances says, 'Yes, yes, my god has lost his eyes; they are put out; he cannot look after my affairs.' 'Yes, ' said an extremely rich devotee of the supreme god Siva, after he had lost his property, 'Shall I serve him any more? What, make offerings to him! No, no. He is the lowest of all gods? '"
And die - Probably she regarded God as a stern and severe Being, and supposed that by indulging in blasphemy Job would provoke him to cut him off at once. She did not expect him to lay wicked hands on himself. She expected that God would at once interpose and destroy him. The sense is, that nothing but death was to be expected, and the sooner he provoked God to cut him off from the land of the living, the better.

Then said his wife - To this verse the Septuagint adds the following words: "Much time having elapsed, his wife said unto him, How long dost thou stand steadfast, saying, 'Behold, I wait yet a little longer looking for the hope of my Salvation?' Behold thy memorial is already blotted out from the earth, together with thy sons and thy daughters, the fruits of my pains and labors, for whom with anxiety I have labored in vain. Thyself also sittest in the rottenness of worms night and day, while I am a wanderer from place to place, and from house to house, waiting for the setting of the sun, that I may rest from my labors, and from the griefs which oppress me. Speak therefore some word against God, and die." We translate ברך אלהים ומת barech Elohim vamuth, Curse God, and die. The verb ברך barach is supposed to include in it the ideas of cursing and blessing; but it is not clear that it has the former meaning in any part of the sacred writings, though we sometimes translate it so. Here it seems to be a strong irony. Job was exceedingly afflicted, and apparently dying through sore disease; yet his soul was filled with gratitude to God. His wife, destitute of the salvation which her husband possessed, gave him this ironical reproof. Bless God, and die - What! bless him for his goodness, while he is destroying all that thou hast! bless him for his support, while he is casting thee down and destroying thee! Bless on, and die. The Targum says that Job's wife's name was Dinah, and that the words which she spake to him on this occasion were בריך מימרא דיי ומית berich meymera dayai umith. Bless the word of the Lord, and die. \\\ppar Ovid has such an irony as I suppose this to have been: -
Quid vos sacra juvant? quid nunc Aegyptia prosuntSistra? -
Cum rapiant mala fata bonos, ignoscite fasso,Sollicitor nullos esse putare deos.
Vive plus, moriere pius; cole sacra, colentemMors gravis a templis in cava busta trahet.
Amor. lib. iii., Eleg. ix. ver. 33.
"In vain to gods (if gods there are) we pray,
And needless victims prodigally pay;
Worship their sleeping deities: yet death
Scorns votaries, and stops the praying breath.
To hallow'd shrines intruding fate will come,
And drag you from the altar to the tomb."
Stepney.

Then said his (k) wife unto him, Dost thou (l) still retain thine integrity? (m) curse God, and die.
(k) Satan uses the same instrument against Job, as he did against Adam.
(l) Meaning, what do you gain from serving God, seeing he thus plagues you, as though he were your enemy? This is the most grievous temptation for the faithful, when their faith is assailed, and when Satan goes about to persuade them that they trust in God in vain.
(m) For death was appointed to the blasphemer and so she meant that he would quickly be rid of his pain.

Then said his wife to him,.... The Jews (g), who affect to know everything, say, that Job's wife was Dinah, the daughter of Jacob, as the Targum, but this is not very likely; however, we may observe that polygamy had not obtained in these early times; Job had but one wife, and very probably she is the same that after all this bore him ten children more; since we never read of her death, nor of his having any other wife, and might be a good woman for anything that appears to the contrary; and Job himself seems to intimate the same, though she was in the dark about this providence, and under a sore temptation on that account; and therefore says to her husband:
dost thou still retain thine integrity? not as blaming him for insisting and leaning on his integrity, and justifying, and not humbling himself before God, when he should rather confess his sins and prepare for death; for this is contrary to the sense of the phrase used, Job 2:3; where Job is applauded by the Lord himself for holding fast his integrity; nor will Job's answer comport with this sense of her words; nor did she speak as wondering that he should still retain it among so many sore temptations and afflictions; though indeed persevering grace is a marvellous thing; but then he would never have blamed her for such an expression: nor said she this as upbraiding and reproaching him for his religion and continuance in it, and mocking at him, and despising him on that account, as Michal did David; but as suggesting to him there was nothing in religion, and advising him to throw up the profession of it; for he might easily see, by his own case and circumstances, that God had no more regard to good men than to bad men, and therefore it was in vain to serve him; the temptation she laboured under was the same with that good man's, Asaph, Psalm 73:11,
curse God, and die: which is usually interpreted, curse God and then destroy thyself; or utter some such blasphemous words, as will either provoke him to destroy thee, or will make thee liable to be taken notice of by the civil magistrate and put to death for it; or do this in revenge for his hand upon thee, and then die; or, though thou diest; but these are all too harsh and wicked to be said by one that had been trained up in a religious manner, and had been so many years the consort of so holy and good a man: the words may be rendered, "bless God and die" (h); and may be understood either sarcastically, go on blessing God till thou diest; if thou hast not had enough of it, take thy fill of it, and see what will be the issue of it; nothing but death; wilt thou still continue "blessing God and dying?" so some (i) render the words, referring to what he had said in Job 1:21; or else really and sincerely, as advising him to humble himself before God, confess his sins, and "pray" (k) unto him that he would take him out of this world, and free him from all his pains and sorrow; or rather the sense is, "bless God": take thy farewell of him (l); bid adieu to him and all religion, and so die; for there is no good to be hoped for on the score of that, here or hereafter; or at least not in this life: and so it amounts to much the same as before; and this sense is confirmed by Job's answer, which follows.
(g) T. Hieros. Sotah, fol. 20. 3. (h) "benedic Deo", Montanus, Piscator, Schmidt, Michaelis. (i) "Benedicendo et moriendo", Junius & Tremellius, Cocceius, Broughton. (k) "Supplica Deo", Tigurine version; so some in Munster. (l) "Valere jubeas numen et morere", Schultens; "valedic Deo", so some in Mercer.

JOB REPROVES HIS WIFE. (Job 2:9-13)
curse God--rather, "renounce" God. (See on Job 1:5) [UMBREIT]. However, it was usual among the heathens, when disappointed in their prayers accompanied with offerings to their gods, to reproach and curse them.
and die--that is, take thy farewell of God and so die. For no good is to be got out of religion, either here or hereafter; or, at least, not in this life [GILL]; Nothing makes the ungodly so angry as to see the godly under trial not angry.

First Job's Wife (who is only mentioned in one other passage (Job 19:17), where Job complains that his breath is offensive to her) Comes to Him:
9 Then his wife said to him, Dost thou still hold fast thine integrity? renounce God, and die.
In the lxx the words of his wife are unskilfully extended. The few words as they stand are sufficiently characteristic. They are not to be explained, Call on God for the last time, and then die (von Gerl.); or, Call on Him that thou die (according to Ges. 130, 2); but בּרך signifies, as Job's answer shows, to take leave of. She therefore counsels Job to do that which Satan has boasted to accomplish. And notwithstanding, Hengstenberg, in his Lecture on the Book of Job (1860),
(Note: Clark's Foreign Theological Library.)
defends her against the too severe judgment of expositors. Her desperation, says he, proceeds from her strong love for her husband; and if she had to suffer the same herself, she would probably have struggled against despair. But love hopeth all things; love keeps its despondency hidden even when it desponds; love has no such godless utterance, as to say, Renounce God; and none so unloving, as to say, Die. No, indeed! this woman is truly diaboli adjutrix (August.); a tool of the temper (Ebrard); impiae carnis praeco (Brentius). And though Calvin goes too far when he calls her not only organum Satanae, but even Proserpinam et Furiam infernalem, the title of another Xantippe, against which Hengstenberg defends her, is indeed rather flattery than slander. Tobias' Anna is her copy.
(Note: She says to the blind Tobias, when she is obliged to work for the support of the family, and does not act straightforwardly towards him: ποῦ εἰσὶν αἱ ἐλεημοσύναι σου καὶ αἱ δικαιοσύναι σου, ἰδοὺ γνωστὰ πάντα μετὰ σοῦ, i.e., (as Sengelmann, Book of Tobit, 1857, and O. F. Fritzsche, Handbuch zu d. Apokr. Lief. ii. S. 36, correctly explain) one sees from thy misfortunes that thy virtue is not of much avail to thee. She appears still more like Job in the revised text: manifeste vana facta est spes tua et eleemosynae tuae modo apparuerunt, i.e., thy benevolence has obviously brought us to poverty. In the text of Jerome a parallel between Tobias and Job precedes this utterance of Tobias' wife.)
What experience of life and insight the writer manifests in introducing Job's wife as the mocking opposer of his constant piety! Job has lost his children, but this wife he has retained, for he needed not to be tried by losing her: he was proved sufficiently by having her. She is further on once referred to, but even then not to her advantage. Why, asks Chrysostom, did the devil leave him this wife? Because he thought her a good scourge, by which to plague him more acutely than by any other means. Moreover, the thought is not far distant, that God left her to him in order that when, in the glorious issue of his sufferings, he receives everything doubled, he might not have this thorn in the flesh also doubled.
(Note: The delicate design of the writer here must not be overlooked: it has something of the tragi-comic about it, and has furnished acceptable material for epigrammatic writers not first from Kstner, but from early times (vid., das Epigramm vom J. 1696, in Serpilius' Personalia Iobi). Vid., a Jewish proverb relating thereto in Tendlau, Sprchw. u. Redensarten deutsch-jd. Vorzeit (1860), S. 11.)
What enmity towards God, what uncharitableness towards her husband, is there in her sarcastic words, which, if they are more than mockery, counsel him to suicide! (Ebrard). But he repels them in a manner becoming himself.

Then said his wife - Whom Satan spared, to be a troubler and tempter to him. It is his policy, to send his temptations by the hands of those that are dear to us. We must therefore carefully watch, that we be not drawn to any evil, by them whom we love and value the most. Die - I see thou art set upon blessing of God, thou blessest God for giving, and thou blessest God for taking away, and thou art still blessing God for thy loathsome diseases, and he rewards thee accordingly, giving thee more and more of that kind of mercy for which thou blessest him. Go on therefore in thy generous course, and bless God, and die as a fool dieth.