Job 3:3-5

New English Translation

Footnotes

1. Job 3:3 tn The relative clause is carried by the preposition with the resumptive pronoun: “the day [which] I was born in it” meaning “the day on which I was born” (see GKC 486-88 §155.f, i).
2. Job 3:3 tn The verb is the Niphal imperfect. It may be interpreted in this dependent clause (1) as representing a future event from some point of time in the past—“the day on which I was born” or “would be born” (see GKC 316 §107.k). Or (2) it may simply serve as a preterite indicating action that is in the past.
3. Job 3:3 tn The MT simply has “and the night—it said….” By simple juxtaposition with the parallel construction (“on which I was born”) the verb “it said” must be a relative clause explaining “the night.” Rather than supply “in which” and make the verb passive (which is possible since no specific subject is provided, but leaves open the question of who said it), it is preferable to take the verse as a personification. First Job cursed the day; now he cursed the night that spoke about what it witnessed. See A. Ehrman, “A Note on the Verb ʾamar,” JQR 55 (1964/65): 166-67.
4. Job 3:3 tn The word is גֶּבֶר (gever, “a man”). The word usually distinguishes a man as strong, distinct from children and women. Translations which render this as “boy” (to remove the apparent contradiction of an adult being “conceived” in the womb) miss this point.
5. Job 3:3 sn The announcement at birth is to the fact that a male was conceived. The same parallelism between “brought forth/born” and “conceived” may be found in Ps 51:7 HT (51:5 ET). The motifs of the night of conception and the day of birth will be developed by Job. For the entire verse, which is more a wish or malediction than a curse, see S. H. Blank, “‘Perish the Day!’ A Misdirected Curse (Job 3:3),” Prophetic Thought, 61-63.
6. Job 3:4 tn The first two words should be treated as a casus pendens (see D. J. A. Clines, Job [WBC], 69), referred to as an extraposition in recent grammarians.
7. Job 3:4 sn This expression by Job is the negation of the divine decree at creation—“Let there be light,” and that was the first day. Job wishes that his first day be darkness: “As for that day, let there be darkness.” Since only God has this prerogative, Job adds the wish that God on high would not regard that day.
8. Job 3:4 tn The verb דָּרַשׁ (darash) means “to seek, inquire,” and “to address someone, be concerned about something” (cf. Deut 11:12; Jer 30:14, 17). Job wants the day to perish from the mind of God.
9. Job 3:4 tn The verb is the Hiphil of יָפַע (yafaʿ), which means here “cause to shine.” The subject is the term נְהָרָה (n^eharah, “light”), a hapax legomenon which is from the verb נָהַר (nahar, “to gleam” [see Isa 60:5]).
10. Job 3:5 sn The translation of צַלְמָוֶת (tsalmavet, “shadow of death”) has been traditionally understood to indicate a dark, death shadow (supported in the LXX), but many scholars think it may not represent the best etymological analysis of the word. The word may be connected to an Arabic word which means “to be dark,” and an Akkadian word meaning “black.” It would then have to be repointed throughout its uses to צַלְמוּת (tsalmut) forming an abstract ending. It would then simply mean “darkness” rather than “shadow of death.” Or the word can be understood as an idiomatic expression meaning “gloom” that is deeper than חֹשֶׁךְ (khoshekh; see HALOT 1029 s.v. צַלְמָוֶת). Since “darkness” has already been used in the line, the two together could possibly form a nominal hendiadys: “Let the deepest darkness….” There is a significant amount of literature on this; one may begin with W. L. Michel, “SLMWT, ‘Deep Darkness’ or ‘Shadow of Death’?” BR 29 (1984): 5-20.
11. Job 3:5 tn The verb is גָּאַל (gaʾal, “redeem, claim”). Some have suggested that the verb is actually the homonym “pollute.” This is the reading in the Targum, Syriac, Vulgate, and Rashi, who quotes from Mal 1:7, 12. See A. R. Johnson, “The Primary Meaning of ga’al,” VTSup 1 (1953): 67-77.
12. Job 3:5 tn The expression “the blackness of the day” (כִּמְרִירֵי יוֹם, kimrire yom) probably means everything that makes the day black, such as events like eclipses. Job wishes that all ominous darknesses would terrify that day. It comes from the word כָּמַר (kamar, “to be black”), related to Akkadian kamaru (“to overshadow, darken”). The versions seem to have ignored the first letter and connected the word to מָרַר (marar, “be bitter”).