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Text -- Job 3:1-3 (NET)

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Context

II. Job’s Dialogue With His Friends
(3:1-27:33)

Job Regrets His Birth
3:1 After this Job opened his mouth and cursed the day he was born. 3:2 Job spoke up and said: 3:3 “Let the day on which I was born perish, and the night that said, ‘A man has been conceived!’
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Job a man whose story is told in the book of Job,a man from the land of Uz in Edom


Dictionary Themes and Topics: Presumption | Prayer | Poetry | Life | Job | JEREMIAH (2) | Doubting | Despondency | Death | Day | Complaint | Birthday | Afflictions and Adversities | ANTHROPOLOGY | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 3:1 - -- His birth - day, in vain do some endeavour to excuse this and the following speeches of Job, who afterwards is reproved by God, and severely accuseth ...

His birth - day, in vain do some endeavour to excuse this and the following speeches of Job, who afterwards is reproved by God, and severely accuseth himself for them, Job 38:2, Job 40:4, Job 13:3, Job 13:6. And yet he does not proceed so far as to curse God, but makes the devil a liar: but although he does not break forth into direct reproaches of God, yet he makes indirect reflections upon his providence. His curse was sinful, both because it was vain, being applied to a thing, which was not capable of blessing and cursing, and because it cast a blame upon God for bringing that day, and for giving him life on that day.

Wesley: Job 3:3 - -- Let the remembrance of that day be utterly lost.

Let the remembrance of that day be utterly lost.

JFB: Job 3:1 - -- The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (Psa 78:2). He formally began.

The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (Psa 78:2). He formally began.

JFB: Job 3:1 - -- The strict Hebrew word for "cursing:" not the same as in Job 1:5. Job cursed his birthday, but not his God.

The strict Hebrew word for "cursing:" not the same as in Job 1:5. Job cursed his birthday, but not his God.

JFB: Job 3:2 - -- Hebrew, "answered," that is, not to any actual question that preceded, but to the question virtually involved in the case. His outburst is singularly ...

Hebrew, "answered," that is, not to any actual question that preceded, but to the question virtually involved in the case. His outburst is singularly wild and bold (Jer 20:14). To desire to die so as to be free from sin is a mark of grace; to desire to die so as to escape troubles is a mark of corruption. He was ill-fitted to die who was so unwilling to live. But his trials were greater, and his light less, than ours.

JFB: Job 3:3 - -- Rather "the night which said." The words in italics are not in the Hebrew. Night is personified and poetically made to speak. So in Job 3:7, and in Ps...

Rather "the night which said." The words in italics are not in the Hebrew. Night is personified and poetically made to speak. So in Job 3:7, and in Psa 19:2. The birth of a male in the East is a matter of joy; often not so of a female.

Clarke: Job 3:1 - -- After this opened Job his mouth - After the seven days’ mourning was over, there being no prospect of relief, Job is represented as thus cursi...

After this opened Job his mouth - After the seven days’ mourning was over, there being no prospect of relief, Job is represented as thus cursing the day of his birth. Here the poetic part of the book begins; for most certainly there is nothing in the preceding chapters either in the form or spirit of Hebrew poetry. It is easy indeed to break the sentences into hemistichs; but this does not constitute them poetry: for, although Hebrew poetry is in general in hemistichs, yet it does not follow that the division of narrative into hemistichs must necessarily constitute it poetry

In many cases the Asiatic poets introduce their compositions with prose narrative; and having in this way prepared the reader for what he is to expect, begin their deevans, cassidehs, gazels, etc. This appears to be the plan followed by the author of this book. Those who still think, after examining the structure of those chapters, and comparing them with the undoubted poetic parts of the book, that they also, and the ten concluding verses, are poetry, have my consent, while I take the liberty to believe most decidedly the opposite

Clarke: Job 3:1 - -- Cursed his day - That is, the day of his birth; and thus he gave vent to the agonies of his soul, and the distractions of his mind. His execrations ...

Cursed his day - That is, the day of his birth; and thus he gave vent to the agonies of his soul, and the distractions of his mind. His execrations have something in them awfully solemn, tremendously deep, and strikingly sublime. But let us not excuse all the things which he said in his haste, and in the bitterness of his soul, because of his former well established character of patience. He bore all his privations with becoming resignation to the Divine will and providence: but now, feeling himself the subject of continual sufferings, being in heaviness through manifold temptation, and probably having the light of God withdrawn from his mind, as his consolations most undoubtedly were, he regrets that ever he was born; and in a very high strain of impassioned poetry curses his day. We find a similar execration to this in Jeremiah, Jer 20:14-18, and in other places; which, by the way, are no proofs that the one borrowed from the other; but that this was the common mode of Asiatic thinking, speaking, and feeling, on such occasions.

Clarke: Job 3:3 - -- There is a man-child conceived - The word הרה harah signifies to conceive; yet here, it seems, it should be taken in the sense of being born, ...

There is a man-child conceived - The word הרה harah signifies to conceive; yet here, it seems, it should be taken in the sense of being born, as it is perfectly unlikely that the night of conception should be either distinctly known or published.

Defender: Job 3:1 - -- Job would not curse God, but he did give way and curse the day of his birth, as well as the night of his conception."

Job would not curse God, but he did give way and curse the day of his birth, as well as the night of his conception."

TSK: Job 3:1 - -- After : Job 1:22, Job 2:10 opened : Job 35:16; Psa 39:2, Psa 39:3, Psa 106:33 cursed : Job 3:3, Job 1:11, Job 2:5, Job 2:9; Jer 20:14, Jer 20:15 his d...

After : Job 1:22, Job 2:10

opened : Job 35:16; Psa 39:2, Psa 39:3, Psa 106:33

cursed : Job 3:3, Job 1:11, Job 2:5, Job 2:9; Jer 20:14, Jer 20:15

his day : That is, the day of his birth.

TSK: Job 3:2 - -- spake : Heb. answered, Jdg 18:14

spake : Heb. answered, Jdg 18:14

TSK: Job 3:3 - -- Let the day : That is, as we say, ""Let it be blotted out of the calendar.""Job 10:18, Job 10:19; Jer 15:10, Jer 20:14, Jer 20:15

Let the day : That is, as we say, ""Let it be blotted out of the calendar.""Job 10:18, Job 10:19; Jer 15:10, Jer 20:14, Jer 20:15

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 3:1 - -- After this - Dr. Good renders this, "at length."It means after the long silence of his friends, and after he saw that there was no prospect of ...

After this - Dr. Good renders this, "at length."It means after the long silence of his friends, and after he saw that there was no prospect of relief or of consolation.

Opened Job his mouth - The usual formula in Hebrew to denote thc commencement of a speech; see Mat 5:2. Schultens contends that it means boldness and vehemency of speech, παῤῥησία parrēsia , or an opening of the mouth for the purpose of accusing, expostulating, or complaining; or to begin to utter some sententious, profound, or sublime maxim; and in support of this he appeals to Psa 78:2, ard Pro 8:6. There is probably, however nothing more intended than to begin to speak. It is in accordance with Oriental views, where an act of speaking is regarded as a grave and important matter, and is entered on with much deliberation. Blackwell (Life of Homer, p. 43) remarks that the Turks, Arabs, Hindoos, and the Orientals in general, have little inclination to society and to general conversation, that they seldom speak, and that their speeches are sententious and brief, unless they are much excited. With such men, to make a speech is a serious matter, as is indicated by the manner in which their discourses are commonly introduced: "I will open my mouth,"or they "opened the mouth,"implying great deliberation and gravity. This phrase occurs often in Homer, Hesiod, Orpheus, and in Virgil (compare Aeneid vi. 75), as well as in the Bible. See Burder, in Rosenmuller’ s Morgenland, "in loc."

And cursed his day - The word rendered "curse"here, קלל qâlal is different from that used in Job 1:11; Job 2:9. It is the proper word to denote "to curse."The Syriac adds, "the day in which he was born."A similar expression occurs in Klopstock’ s Messias, Ges. iii.

Wenn nun, aller Kinder beraubt, die verzweifelude Mutter,

Wuthend dem Tag. an dem sie gebahr, und gebohren ward, fluchet .

"When now of all her children robbed, the desperate mother enraged

Curses the day in which she bare, and was borne."

Barnes: Job 3:2 - -- And Job spake - Margin, as in Hebrew, "answered."The Hebrew word used here ענה ‛ânâh "to answer,"is often employed when one com...

And Job spake - Margin, as in Hebrew, "answered."The Hebrew word used here ענה ‛ânâh "to answer,"is often employed when one commences a discourse, even though no question had preceded. It is somewhat in the sense of replying to a subject, or of speaking in a case where a question might appropriately be asked; Isa. 14:l0 (Hebrew), Zec 3:4; Deu 26:5 (Hebrew), Deu 27:14 (Hebrew). The word "to answer" ἀποκρίνομαι apokrinomai is frequently used in this way in the New Testament; Mat 17:4, Mat 17:17; Mat 28:5; Mar 9:5; Mar 10:51, et al.

Barnes: Job 3:3 - -- Let the day perish - " Perish the day! O that there had never been such a day! Let it be blotted from the memory of man! There is something sing...

Let the day perish - " Perish the day! O that there had never been such a day! Let it be blotted from the memory of man! There is something singularly bold, sublime, and "wild"in this exclamation. It is a burst of feeling where there had been long restraint, and where now it breaks forth in the most vehement and impassioned manner. The word "perish"here יאבד yo'bad expresses the "optative,"and indicates strong desire. So the Septuagint, Ἀπόλοιτο Apoloito , "may it perish,"or be destroyed; compare Job 10:18. "O that I had given up the ghost."Dr. Good says of this exclamation, "There is nothing that I know of, ia ancient or modern poetry, equal to the entire burst, whether in the wildness and horror of the imprecations. or the terrible sublimity of its imagery."The boldest and most animated of the Hebrew poets have imitated it, and have expressed themselves in almost the same language, in scenes of distress. A remarkably similar expression of feeling is made by Jeremiah.

Cursed be the day wherein I was born:

Let not the day wherein my mother bare me be blessed!

Cursed be the man who brought tidings to my father, saying,

"A man child is born unto thee,"

Making him very glad.

Be that man as the cities which yahweh overthrew and repented not!

Yea, let him hear the outcry in the morning,

And the lamentation at noon day!

Jer 20:14-16.

The sense of this expression in Job is plain. He wished there never had been such a day, and then he would not have been born. It is impossible to vindicate these expressions in Job and Jeremiah, unless it be on the supposition that it is highly worked poetic language, caused by sorrow so acute that it could not be expressed in prose. We are to remember, however, if this seems to us inconsistent with the existence of true piety, that Job had far less light than we have; that he lived at an early period of the world, when the views of the divine government were obscure, and that he was not sustained by the hopes and promises which the Christian possesses now. What light he had was probably that of tradition, and of the result of careful observation on the course of events. His topics of consolation must have been comparatively few. He had few or no promises to sustain him. He had not had before him, as we have, the example of the patient Redeemer. His faith was not sustained by those strong assurances which we have of the perfect rectitude of the divine government. Before we blame him too severely, we must place ourselves in imagination in his circumstances, and ask what our piety would have done under the trials which afflicted "him."Yet with all allowances, it is not possible to vindicate this language; and while we cannot but admire its force and sublimity, and its unequalled power and boldness in expressing strong passion, we at the same time feel that there was a lack of proper submission and patience. - It is the impassioned language of a man who felt that he could bear no more; and there can be no doubt that it gave to Satan the hope of his anticipated triumph.

And the night in which it was said - Dr. Good renders this, "And the night which shouted."Noyes, "And the night which said."So Gesenius and Rosenmuller, "Perish the night which said, a man child is conceived."The Vulgate renders it, "The night in which it was said;"the Septuagint, "That night in which they said."The Chaldee paraphrases the verse, "Perish the day in which I was born, and the angel who presided ever my conception."Scott, quoted by Good, translates it, "The night which hailed the new-born man."The language throughout this imprecation is that in which the night is "personified,"and addressed as if it were made glad by the birth of a son. So Schultens says, " Inducitur enim "Nox illa quasi conscia mysterii, et exultans ob spem prolis virilis." Such personifications of day and night are common among the Arabs; see Schultens. It is a representation of day and night as "sympathizing with the joys and sorrows of mankind, and is in the truest vein of Oriental poetry."

There is a man child conceived - Hebrew גבר geber - "a man;"compare Joh 16:21. The word "conceived"Dr. Good renders "brought forth"So Herder translates it. The Septuagint, Ἰδοὺ ἄρσεν Idou arsen - "lo, a male"The common translation expresses the true sense of the original. The joy at the birth of a male in Oriental countries is much greater than that at the birth of a female. A remarkable instance of an imprecation on the day of one’ s birth is found in a Muslim book of modern times, in which the expressions are almost precisely the same as in Job. "Malek er Nasser Daub, prince of some tribes in Palestine, from which however he had been driven, after many adverse fortunes, died in a village near Damascus in the year 1258. When the crusaders had desolated his country, he deplored its misfortunes and his own in a poem, from which Abulfeda (Annals, p. 560) has quoted the following passage: ‘ O that my mother had remained unmarried all the days of her life! That God had determined no lord or consort for her! O that when he had destined her to an excellent, mild, and wise prince, she had been one of those whom he had created barren; that she might never have known the happy intelligence that she had born a man or woman! Or that when she had carried me under her heart, I had lost my life at my birth; and if I had been born, and had seen the light, that, when the congratulating people hastened on their camels, I had been gathered to my fathers.’ "The Greeks and the Romans had their unlucky days ( ἡμέραι ἀποφρύδες hēmerai apofrudes "dies infausti"); that is, days which were unpropitious, or in which they expected no success in any enterprise or any enjoyment. Tacitus (Annals, xiv. 12) mentions that the Roman Senate, for the purpose of flattering Nero, decreed that the birthday of Agrippina should be regarded as an accursed day; ut dies natalis Agrippinae inter nefastos esset. See Rosenmuller, All. u. neue Morgenland, "in loc"Expressions also similar to those before us, occur in Ovid, particularly in the following passage, "Epist. ad Ibin:"

Natus es infelix (ita Dii voluere), nec ulla

Commoda nascenti stella, levisve fuit.

Lux quoque natalis, ne quid nisi tristo videres,

Turpis, et inductis nubibus atra fuit.

Sedit in adverso nocturnas culmine bubo,

Funereoque graves edidit ore sonos.

We have now similar days, which by common superstition are regarded as unlucky or inauspicious. The wish of Job seems to be, that the day of his birth might be regarded as one of those days.

Poole: Job 3:1 - -- and cursed his day to wit, his birthday, as is evident from Job 3:3 , which is called simply a man’ s day , Hos 7:5 ; which also some others, t...

and cursed his day to wit, his birthday, as is evident from Job 3:3 , which is called simply a man’ s day , Hos 7:5 ; which also some others, through the same infirmity, and in the same circumstances, have cursed, as we see, Jer 20:14 . In vain do some men endeavour to excuse this and the following speeches of Job, who afterwards is reproved by God and severely accuseth himself for them, Job 38:2 40:4 42:3,6 . And yet he doth not proceed so far as to curse or blaspheme God, but makes the devil a liar in his prognostics. But although he doth not break forth into direct and downright reproaches of God, yet he makes secret and indirect reflections upon God’ s providence. His curse was sinful, both because it was vain, being applied to an unreasonable thing, which was not capable of blessing and cursing, and to a day that was past, and so out of the reach of all curses; and because it was applied to one of God’ s creatures, all which were and are in themselves very good, and pronounced blessed by God; and so they are, if we do not turn them into curses; and because it casts a blame upon God for bringing that day, and for giving him that life which that day brought into the world. He pronounceth that day an unhappy, woeful, and cursed day, not in itself, but with respect to himself.

Poole: Job 3:3 - -- Let the remembrance of that day be utterly lost; yea, I heartily wish that it had never been. Such wishes are apparently foolish and impatient, and ...

Let the remembrance of that day be utterly lost; yea, I heartily wish that it had never been. Such wishes are apparently foolish and impatient, and yet have been sometimes forced from wise and good men in grievous distresses, not as if they expected any effect of them, but only to show their abhorrency of life, and to express the intolerableness of their grief, and to give some vent to their passions. In which it was said with joy and triumph, as happy tidings. Compare Jer 20:15 . Conceived; or rather, brought forth, as this word is used, 1Ch 4:17 ; for the time of conception is unknown commonly to women themselves, and doth not use to be reported among men, as this day is supposed to be.

Haydock: Job 3:1 - -- Sleep. So death is often styled. Olli dura quies oculos et ferreus urget Somnus: in æternam clauduntur lumina noctem. (Virgil, Æneid x.)

Sleep. So death is often styled. Olli dura quies oculos et ferreus urget

Somnus: in æternam clauduntur lumina noctem. (Virgil, Æneid x.)

Haydock: Job 3:1 - -- Cursed his day. Job cursed the day of his birth, not by way of wishing evil to any thing of God's creation; but only to express in a stronger mann...

Cursed his day. Job cursed the day of his birth, not by way of wishing evil to any thing of God's creation; but only to express in a stronger manner his sense of human miseries in general, and of his own calamities in particular. (Challoner) ---

He has these only in view: though, in another light, it is better for a man to be born, and to undergo any misery, that he may obtain eternal rewards. (Haydock) ---

Some allowances must be made for extreme pain, and for the style of the Eastern (Calmet) poetry. (Haydock) ---

Jeremias, (xx. 14.) Habacuc, (i. 2.) the psalmist, and even our Saviour in his agony, made use of such strong expressions, Matthew xxvi. 39., and xxvii. 46. Some heretics accuse Job of impatience and blasphemy. The devil, therefore came off with victory; and the praises given to Job's patience are false. He might offend by some degree of exaggeration. (Calmet) ---

But even that is by no means clear. Time past could not be recalled, nor receive any injury by the maledictions. (Haydock)

Gill: Job 3:1 - -- After this opened Job his mouth,.... order to speak, and began to speak of his troubles and afflictions, and the sense he had of them; for though, thi...

After this opened Job his mouth,.... order to speak, and began to speak of his troubles and afflictions, and the sense he had of them; for though, this phrase may sometimes signify to speak aloud, clearly and distinctly, and with great freedom and boldness, yet here it seems to design no more than beginning to speak, or breaking silence after it had been long kept: be spake after his first trial and blessed the name of the Lord, and upon his second, and reproved his wife for her foolish speaking; but upon the visit of his three friends, and during the space of seven days, a profound silence was kept by him and them; and when he perceived that they chose not to speak to him, and perhaps his distemper also decreased, and his pain somewhat abated, he broke out into the following expressions:

and cursed his day: he did not curse his God, as Satan said he would, and his wife advised him to: nor did he curse his fellow creatures, or his friends, as wicked men in passion are apt to do, nor did he curse himself, as profane persons often do, when any evil befalls them; but he cursed his day; not the day on which his troubles came upon him, for there were more than one, and they were still continued, but the day of his birth, as appears from Job 3:3; and so the Syriac and Arabic versions add here, "in which he was born"; and what is meant by cursing it may be learnt from his own words in the following verses, the substance of which is, that he wished either it had never been, or he had never been born; but since that was impossible, that it might be forgotten, and never observed or had in esteem, but be buried oblivion and obscurity, and be branded with a black mark, as an unhappy day, for ever: the word s signifies, he made light of it, and spoke slightly and contemptibly of it; he disesteemed it, yea, detested it, and could not bear to think of it, and desired that it might be disrespected by God and men; so that there is no need of such questions, whether it is in the power of man to curse? and whether it is lawful to curse the creature? and whether a day is capable of a curse? The frame of mind in which Job was when he uttered these words is differently represented; some of the Jewish writers will have it that he denied the providence of God, and thought that all things depended upon the stars, or planets which rule on the day a man is born, and therefore cursed his stars; whereas nothing is more evident than that Job ascribes all that befell him to the purpose and providence of God, Job 23:14; some say he was in the utmost despair, and had no hope of eternal life and salvation, but the contrary to this is clear from Job 13:15; and many think he had lost all patience, for which he was so famous; but if he had, he would not have been so highly spoken of as he is in Jam 5:11; it is true indeed there may be a mixture of weakness with respect to the exercise of that grace at this time, and which may appear in some after expressions of his; yet were it not for these and the like, as we could not have such an idea of his sorrows and afflictions, and of that quick sense and perception he had of them, so neither of his exceeding great patience in enduring them as he did; and, besides, what impatience he was guilty of was not only graciously forgiven, but he through the grace of God was enabled to conquer; and patience had its perfect work in him, and he persevered therein to the end; though after all he is not to be excused of weakness and infirmity, since he is blamed not only by Elihu, but by the Lord himself; yea, Job himself owned his sin and folly, and repented of it, Job 40:4.

Gill: Job 3:2 - -- And Job spake, and said. Or "answered and said" t, though not a word was spoken to him by his friends; he answered to his own calamity, and to their s...

And Job spake, and said. Or "answered and said" t, though not a word was spoken to him by his friends; he answered to his own calamity, and to their silence, as Schmidt observes; and this word is sometimes used when nothing goes before, to which the answer is, as many Jewish writers observe, as in Exo 32:27; Jarchi interprets it, "he cried", and so some others u render it: from henceforwards to Job 42:6, this book is written in a poetical style, in Hebrew metre as is thought, which at present is pretty much unknown, even to the Jews themselves; some have been of opinion, that the following discourses between Job and his friends were not originally delivered in metre, but were put into this form by the penman or writer of the book; but of this we cannot be certain; in the Targum in the king of Spain's Bible it is, "and Job sung and said".

Gill: Job 3:3 - -- Let the day perish wherein I was born,.... Here begins Job's form of cursing his day, and which explains what is meant by it; and it may be understood...

Let the day perish wherein I was born,.... Here begins Job's form of cursing his day, and which explains what is meant by it; and it may be understood either of the identical day of his birth, and then the sense is, that he wished that had never been, or, in other words, that he had never been born; and though these were impossible, and Job knew it, and therefore such wishes may seem to be in vain, yet Job had a design herein, which was to show the greatness of his afflictions, and the sense he had of them: or else of his birthday, as it returned year after year; and then his meaning is, let it not be kept and observed with any solemnity, with feasting and other expressions of joy, as the birthdays of great personages especially were, and his own very probably had been, since his children's were, Job 1:4; but now he desires it might not be so for the future, but be entirely disregarded; he would have it perish out of his own memory, and out of the memory of others, and even be struck out of the calendar, and not be reckoned with the days of the month and year, Job 3:6; both may be intended, both the very day on which he was born, and the yearly return of it:

and the night in which it was said, there is a man child conceived; that is, let that night perish also; he wishes it had not been, or he had not been conceived, or for the future be never mentioned, but eternally forgotten: Job goes back to his conception, as being the spring of his sorrows; for this he knew as well as David, that he was shapen in iniquity, and conceived in sin, see Job 14:4; but rather, since the particular night or time of conception is not ordinarily, easily, and exactly known by women themselves, and much less by men; and more especially it could not be told what sex it was, whether male or female that was conceived, and the tidings of it could not be brought by any; it seems better with Aben Ezra to render the word w, "there is a man child brought forth", which used to be an occasion of joy, Joh 16:21; and so the word is used to bear or bring forth, 1Ch 4:17; see Jer 20:15; and, according to him, it was a doubt whether Job was born in the day or in the night; but be it which it will, if he was born in the day, he desires it might perish; and if in the night, he wishes the same to that; though the words may be rendered in a beautiful and elegant manner nearer the original, "and the night which said, a man child is conceived" x; representing, by a prosopopoeia, the night as a person conscious of the conception, as an eyewitness of it, and exulting at it, as Schultens observes.

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Commentary -- Verse Notes / Footnotes

NET Notes: Job 3:1 Heb “his day” (so KJV, ASV, NAB). The Syriac has “the day on which he was born.” The context makes it clear that Job meant the...

NET Notes: Job 3:2 The text has וַיַּעַן (vayya’an), literally, “and he answered.” The LXX simply has &...

NET Notes: Job 3:3 The announcement at birth is to the fact that a male was conceived. The same parallelism between “brought forth/born” and “conceived...

Geneva Bible: Job 3:1 After this opened ( a ) Job his mouth, and ( b ) cursed his day. ( a ) The seven days ended, (Job 2:13). ( b ) Here Job begins to feel his great imp...

Geneva Bible: Job 3:3 Let the day ( c ) perish wherein I was born, and the night [in which] it was said, There is a man child conceived. ( c ) Men should not be weary of t...

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Commentary -- Verse Range Notes

TSK Synopsis: Job 3:1-26 - --1 Job curses the day and services of his birth.13 The ease of death.20 He complains of life, because of his anguish.

MHCC: Job 3:1-10 - --For seven days Job's friends sat by him in silence, without offering consolidation: at the same time Satan assaulted his mind to shake his confidence,...

Matthew Henry: Job 3:1-10 - -- Long was Job's heart hot within him; and, while he was musing, the fire burned, and the more for being stifled and suppressed. At length he spoke wi...

Keil-Delitzsch: Job 3:1-2 - -- Job's first longer utterance now commences, by which he involved himself in the conflict, which is his seventh temptation or trial. 1, 2 After this...

Keil-Delitzsch: Job 3:3-5 - -- 3 Perish the day wherein I was born. And the night which said, A man-child is conceived! 4 Let that day become darkness; Let not Eloah ask after ...

Constable: Job 3:1-26 - --A. Job's Personal Lament ch. 3 The poetic body to the book begins with a soliloquy in which Job cursed t...

Constable: Job 3:1-10 - --1. The wish that he had not been born 3:1-10 Job evidently considered his conception as the begi...

Guzik: Job 3:1-26 - --Job 3 - Job Curses the Day of His Birth A. Wishes he had never been born. 1. (1-2) Job will curse his birth day, but not his God. After this Job o...

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Introduction / Outline

JFB: Job (Book Introduction) JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of ...

JFB: Job (Outline) THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5) SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12) SATAN FURTHER TEMPTS JOB. (Job 2:1-8)...

TSK: Job (Book Introduction) A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the desc...

TSK: Job 3 (Chapter Introduction) Overview Job 3:1, Job curses the day and services of his birth; Job 3:13, The ease of death; Job 3:20, He complains of life, because of his anguis...

Poole: Job 3 (Chapter Introduction) CHAPTER 3 Job curseth the day and services of his birth, Job 3:1-12 . The ease and honours of death, Job 3:13-19 . Life in anguish matter of compla...

MHCC: Job (Book Introduction) This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before tha...

MHCC: Job 3 (Chapter Introduction) (Job 3:1-10) Job complains that he was born. (Job 3:11-19) Job complaining. (Job 3:20-26) He complains of his life.

Matthew Henry: Job (Book Introduction) An Exposition, with Practical Observations, of The Book of Job This book of Job stands by itself, is not connected with any other, and is therefore to...

Matthew Henry: Job 3 (Chapter Introduction) " You have heard of the patience of Job," says the apostle, Jam 5:11. So we have, and of his impatience too. We wondered that a man should be so p...

Constable: Job (Book Introduction) Introduction Title This book, like many others in the Old Testament, got its name from...

Constable: Job (Outline) Outline I. Prologue chs. 1-2 A. Job's character 1:1-5 B. Job's calamitie...

Constable: Job Job Bibliography Andersen, Francis I. Job. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downe...

Haydock: Job (Book Introduction) THE BOOK OF JOB. INTRODUCTION. This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was ...

Gill: Job (Book Introduction) INTRODUCTION TO JOB This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In...

Gill: Job 3 (Chapter Introduction) INTRODUCTION TO JOB 3 In this chapter we have an account of Job's cursing the day of his birth, and the night of his conception; Job 3:1; first the...

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