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only this time in the book of Job. The character of Job himself, however, is frequently accused of enemy behavior. Job is, of course, to be viewed as a (or, the) righteous character.45

Job’s wife urges him to "Curse God,"46 which would indeed be enemy behavior, but her very exhortation implies that he is not guilty of such behavior. Otherwise, it is only Job who is left to deny that he has acted like an enemy. He denies that he would shake his head at his three friends (16:4), nor would he speak falsehood or mutter deceit (27:4). In his negative confession of chapter 31 he denies many actions which are commonly ascribed to enemies. He denies walking with vanity and hurrying toward deceit, destroying the eyes of a widow by failing to sup- port her, and rejoicing or being triumphantly excited over


See the characterizations of Job as Mt

frm rsv Myhlx xryv rwyv in 1:1, 8; 3; he is Mt in 2:9 according to his wife while in 2:10 the narrator notes that he did not xFH with his lips. Finally, Yahweh

claims Job as his servant (ydbf) who speaks truth

(hnvkn) concerning him in 42:7, 8. The Hebrew verb used by Job's wife here, as well as by Job in 1:5 and Satan in 1:11 and 2:5 is jrb which is 46

customarily translated "bless." In these cases, however, it must be used "with the antithetical meaning curse" (BDB,

  • p.

    139), or "used euphemistically for rrx, l .el iq" (KBL,

  • p.

    154). If the verb can only be translated "bless" then

Job's sacrifices on behalf of his children are silly, and

Satan's accusation loses its force. This usage of jrb is not limited to Job, for Naboth is stoned for having (allegedly) cursed (jrb) God and the king (I Kgs. 21:10, 13). Cf. Psalm 10:3.

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