After this
This phrase marks a transition from the preceding narrative, where Job's friends arrive to comfort him in his immense suffering. The Hebrew word "אַחַר" (achar) indicates a sequence of events, suggesting that Job's lament is a direct response to the prolonged silence and the depth of his anguish. Historically, this moment is pivotal as it shifts from the narrative to the poetic dialogues, setting the stage for the profound theological discussions that follow.

Job
The central figure of this book, Job is introduced as a man of great faith and integrity. His name, "אִיּוֹב" (Iyyov), is thought to mean "persecuted" or "hated," which is fitting given the trials he endures. Job's character is a focal point for discussions on the nature of suffering and righteousness. His account is set in the land of Uz, a location that remains somewhat ambiguous but is often associated with regions east of Israel, emphasizing his status as a non-Israelite who nonetheless exemplifies faithfulness to God.

opened his mouth
This phrase, "וַיִּפְתַּח אִיּוֹב אֶת־פִּיו" (vayiftach Iyov et-piv), is a common Hebrew idiom indicating the beginning of a speech or declaration. In the context of ancient Near Eastern literature, opening one's mouth often precedes a significant pronouncement. Here, it underscores the gravity of what Job is about to express, as he breaks his silence to articulate his deep distress.

and cursed
The Hebrew word "וַיְקַלֵּל" (vayqallel) is used here, meaning to curse or to express a wish for misfortune. This is a dramatic moment, as Job, a man known for his piety, now voices a curse. It is important to note that Job does not curse God, but rather the day of his birth, reflecting his inner turmoil and the intensity of his suffering. This distinction is crucial in understanding Job's character and the limits of his despair.

the day of his birth
Job's lament focuses on the day of his birth, "יוֹם הִוָּלֵד" (yom hivaled), which he wishes had never occurred. This expression of regret highlights the depth of his anguish, as he questions the very beginning of his existence. In the ancient world, birth was typically a time of joy and celebration, making Job's curse all the more poignant. This sets the stage for the subsequent chapters, where Job explores themes of life, suffering, and divine justice.

And this is what
This introductory phrase sets the stage for the lamentation that follows. In the Hebrew text, the phrase is a simple conjunction and pronoun, often used to introduce direct speech. It signals a transition from the narrative to the poetic and deeply personal expression of Job's anguish. This transition is significant as it marks the beginning of Job's profound and raw dialogue with God and his friends. It invites the reader to pay close attention to the words that follow, as they are not just a recounting of events but a window into the soul of a man in deep distress.

Job
The name "Job" (Hebrew: אִיּוֹב, Iyov) is thought to mean "persecuted" or "hated," which is fitting given the trials he endures. Job is a central figure in this book, representing the righteous sufferer. His account is set in the land of Uz, a place of uncertain location, which some scholars suggest could be in Edom or northern Arabia. Job's character is depicted as blameless and upright, a man who fears God and shuns evil. This introduction to Job's speech is crucial as it reminds the reader of his integrity and the gravity of his suffering, setting the stage for the profound theological discussions that follow.

said
The verb "said" (Hebrew: וַיֹּאמֶר, vayomer) is a common term used throughout the Old Testament to introduce speech. In this context, it indicates that what follows is a direct quotation of Job's words. This simple verb carries the weight of Job's emotional and spiritual state, as he begins to articulate his lament. The use of direct speech here emphasizes the personal nature of Job's suffering and his earnest quest for understanding. It invites the reader to engage with Job's words not just as a historical account but as a timeless exploration of human suffering and divine justice.

May the day of my birth perish
In this opening lament, Job expresses a deep desire for the day of his birth to be erased from existence. The Hebrew word for "perish" is "אָבַד" (avad), which conveys a sense of being lost or destroyed. This reflects Job's profound despair and his wish that the day he was born would be obliterated from memory. Historically, the birth of a child, especially a male, was a cause for great celebration in ancient Near Eastern cultures. Job's wish for this day to perish underscores the depth of his suffering and the reversal of joy to sorrow.

and the night it was said
The phrase "the night it was said" refers to the announcement of conception, a moment typically filled with hope and expectation. The Hebrew word "אָמַר" (amar) means "to say" or "to declare," indicating a public proclamation. In the cultural context of the time, such announcements were significant, marking the continuation of a family line. Job's lamentation here is not just personal but also communal, as he wishes to erase even the memory of the night that brought such news.

‘A boy is conceived.’
The announcement "A boy is conceived" highlights the cultural importance of male offspring in ancient societies. Sons were seen as carriers of the family name and inheritors of property and legacy. The Hebrew word for "conceived" is "הָרָה" (harah), which means to become pregnant. Job's desire to negate this moment reflects his utter hopelessness and the inversion of cultural values, where what was once a blessing is now seen as a curse. This phrase captures the depth of Job's anguish, as he wishes to undo the very beginning of his existence, a radical expression of his suffering and loss.

That day
This phrase refers to the day of Job's birth. In the Hebrew context, days were often seen as significant markers of time, with each day having its own purpose and meaning. Job's lamentation over his birth day reflects a deep anguish and desire to erase the day from existence. The Hebrew word for "day" (יוֹם, yom) is used throughout the Old Testament to denote not just a 24-hour period but also significant events or periods of time. Job's wish to nullify his birth day underscores his profound suffering and despair.

may it be darkness
Darkness in the Bible often symbolizes chaos, evil, or judgment. In Genesis 1, God brings order by creating light and separating it from darkness. Here, Job is expressing a wish for his birth day to be enveloped in chaos and obscurity, as if it never brought forth the light of his life. The Hebrew word for darkness (חֹשֶׁךְ, choshek) is used to describe the absence of God's presence and blessing. Job's plea for darkness reflects his feeling of being abandoned by God and engulfed in suffering.

may God above disregard it
Job is asking for God, the supreme authority, to overlook or forget the day of his birth. This is a radical request, as it implies a desire for divine indifference towards his existence. The Hebrew word for "disregard" (דָּרַשׁ, darash) can mean to seek or inquire, but in this context, it suggests a reversal—asking God not to seek or acknowledge the day. This highlights Job's intense feeling of insignificance and his wish to be erased from God's memory due to his overwhelming pain.

may no light shine upon it
Light is a powerful biblical symbol of life, goodness, and divine presence. In Genesis, God's first act of creation is to bring forth light, signifying order and life. Job's wish for no light to shine on his birth day is a desire for the absence of life and divine favor. The Hebrew word for "light" (אוֹר, or) is often associated with God's guidance and truth. By wishing for the absence of light, Job is expressing a deep sense of hopelessness and a desire to retreat into non-existence, away from the perceived absence of God's benevolence in his life.

May darkness and gloom reclaim it
In this phrase, "darkness" and "gloom" are invoked as forces that can "reclaim" the day of Job's birth. The Hebrew word for "darkness" is "ḥōšeḵ," which often symbolizes chaos, evil, or judgment in the Old Testament. It is the absence of light, both physically and metaphorically, representing a state of despair and hopelessness. "Gloom" is translated from the Hebrew "ṣalmāwet," which can mean deep shadow or death-shadow, often used to describe the valley of the shadow of death (Psalm 23:4). Job is expressing a desire for his birth to be enveloped in the deepest despair, reflecting his profound suffering and sense of abandonment. The use of "reclaim" suggests a reversal of creation, as if Job wishes his existence to be undone, swallowed back into the void from which God called forth light.

and a cloud settle over it
The imagery of a "cloud" settling over the day of his birth further emphasizes Job's wish for obscurity and concealment. In Hebrew, "cloud" is "ʿānān," which can signify divine presence or judgment. Clouds often accompany significant theophanies in the Bible, such as when God descended on Mount Sinai (Exodus 19:9). Here, however, the cloud is not a sign of divine revelation but of obscurity and concealment. Job desires that his birth be hidden from the light of day, shrouded in mystery and forgotten. This reflects his deep anguish and the feeling that his life, marked by suffering, should never have been brought into the light.

may the blackness of the day overwhelm it
The "blackness of the day" is a powerful image, with "blackness" translated from the Hebrew "kāḏrûṯ," meaning gloom or darkness. This phrase suggests an inversion of the natural order, where daylight is overtaken by darkness. In biblical literature, light is often associated with life, goodness, and divine favor, while darkness is linked to death, evil, and divine judgment. Job's wish for the "blackness of the day" to "overwhelm" his birth signifies his desire for his life to be consumed by the very forces that oppose creation and order. It is a poignant expression of his despair, as he feels overwhelmed by his suffering and sees no hope or light in his existence.

If only that day
The phrase "that day" refers to the day of Job's birth. In the Hebrew text, the word for "day" is "yom," which is often used to denote a specific period or event. Job is expressing a deep lament, wishing that the day of his birth had never occurred. This reflects the depth of his suffering and despair. In the ancient Near Eastern context, days were often personified and could be seen as having a destiny or fate. Job's wish for the day to be erased underscores his desire to escape his current suffering.

had turned to darkness
The imagery of darkness is significant in the Hebrew Bible, often symbolizing chaos, evil, or judgment. The Hebrew word for darkness is "choshek," which can also imply obscurity or the absence of God's presence. Job's wish for darkness instead of light on his birth day suggests a desire for non-existence or for his life to have been void of meaning. This reflects the profound depth of his anguish and the feeling of being abandoned by God.

may God above not care about it
Here, Job is invoking "God above," which emphasizes the sovereignty and transcendence of God. The Hebrew word for God used here is "Eloah," a term that highlights God's power and majesty. Job's plea for God not to care about the day of his birth is a radical expression of his suffering, as it implies a desire for divine indifference. In the ancient world, divine attention was often seen as a source of blessing, so Job's wish for the opposite reveals his deep sense of despair and alienation.

may no light shine upon it
Light in the Hebrew Bible is frequently associated with life, goodness, and divine favor. The Hebrew word for light is "or," which is often used to symbolize God's presence and guidance. By wishing that no light shine upon the day of his birth, Job is expressing a desire for the absence of life and blessing. This reflects his feeling of being cut off from God's favor and the goodness that light represents. In a broader scriptural context, this longing for darkness over light is a poignant illustration of Job's inner turmoil and the depth of his existential crisis.

Behold
The word "behold" is often used in Scripture to draw attention to something significant or to emphasize a point. In Hebrew, it is "הִנֵּה" (hinneh), which serves as an imperative to the listener or reader to pay close attention. In the context of Job's lament, it underscores the gravity of his curse upon the day of his birth. It is a call to witness the depth of his despair and the seriousness of his plea.

may that night be barren
The phrase "may that night be barren" uses the Hebrew word "שָׁמֵם" (shamem), which means desolate or unproductive. Job is expressing a wish that the night of his birth would be void of life and fruitfulness. In ancient Near Eastern culture, barrenness was often seen as a curse or a sign of divine disfavor. Job's desire for the night to be barren reflects his profound sense of hopelessness and his wish that his existence had never begun.

may no joyful voice come into it
The absence of a "joyful voice" signifies a lack of celebration or happiness. In Hebrew, "רִנָּה" (rinah) refers to a shout of joy or a joyful song. In the cultural context of the time, the birth of a child was typically accompanied by rejoicing and celebration. Job's wish that no joyful voice would enter that night highlights his deep sorrow and the reversal of what should have been a time of joy. It is a poignant expression of his desire to erase the joy associated with his birth, reflecting his overwhelming grief and the depth of his suffering.

May those who curse the day
This phrase introduces a group of people known for their ability to pronounce curses. In the ancient Near Eastern context, cursing was a serious act, often believed to have real power. The Hebrew word for "curse" here is "קָבַב" (qabab), which implies a strong, intentional invocation of misfortune. Job, in his deep anguish, is calling upon those who are skilled in cursing to direct their maledictions towards the day of his birth. This reflects the depth of his despair, as he wishes for the reversal of his existence. Historically, cursing was a recognized practice, and those who did so were often feared and respected for their perceived power over fate and fortune.

curse it
The repetition of the word "curse" emphasizes the intensity of Job's desire to obliterate the day of his birth. The Hebrew language often uses repetition for emphasis, and here it underscores Job's profound wish for his birth to be undone. This reflects a common literary technique in Hebrew poetry, where parallelism and repetition serve to deepen the emotional impact of the text. Job's lament is not just a personal cry but a poetic expression of ultimate despair.

those prepared to rouse Leviathan
The mention of "Leviathan" introduces a mythical creature often associated with chaos and destruction in ancient Near Eastern mythology. The Hebrew word "לִוְיָתָן" (liwyatan) is used here, and it is a creature that appears in other biblical texts, symbolizing untamable forces of nature and evil. In Job's context, Leviathan represents the ultimate power of chaos that could potentially undo creation itself. By invoking those who could "rouse Leviathan," Job is calling upon forces that could reverse the order of creation, highlighting his wish for his own unmaking. This reflects the ancient belief in cosmic battles between order and chaos, a theme prevalent in the literature of the time. Theologically, Leviathan can also be seen as a symbol of the ultimate adversary, and Job's invocation of it underscores his feeling of being overwhelmed by forces beyond his control.

May its morning stars grow dark
In this phrase, "morning stars" can be understood as a poetic reference to the stars that are visible in the early morning sky, often associated with hope and the promise of a new day. The Hebrew word for "stars" is "כּוֹכָבִים" (kokhavim), which often symbolizes guidance and divine order in the cosmos. Job's wish for these stars to "grow dark" reflects his deep despair and desire for the obliteration of hope and guidance. In the ancient Near Eastern context, stars were seen as celestial beings or deities that governed the night. Job's lamentation here is a profound expression of his wish for the reversal of creation's order, highlighting the depth of his suffering and his feeling of being abandoned by the divine order.

may it wait in vain for daylight
The phrase "wait in vain for daylight" conveys a sense of hopeless anticipation. The Hebrew root for "wait" is "קָוָה" (qavah), which implies an eager expectation or longing. Job's use of this term underscores his profound sense of futility and the absence of relief or redemption. In the biblical narrative, daylight often symbolizes God's presence, truth, and salvation. By wishing for the night to "wait in vain," Job is expressing his feeling that divine intervention and relief are unattainable, emphasizing the depth of his existential crisis and the perceived absence of God's light in his life.

may it not see the breaking of dawn
The "breaking of dawn" is a powerful symbol of renewal, hope, and the triumph of light over darkness. The Hebrew word for "dawn" is "שַׁחַר" (shachar), which is often associated with new beginnings and divine mercy. Job's desire for the night to "not see the breaking of dawn" is a poignant expression of his wish for the cessation of time and the obliteration of hope. In the broader scriptural context, dawn is frequently used as a metaphor for God's intervention and the arrival of justice and righteousness. Job's lament here reflects his profound sense of abandonment and his struggle to find meaning and hope amidst his suffering. This verse, therefore, captures the intensity of Job's anguish and his yearning for an end to his pain, even if it means the cessation of the natural order.

For that night
The phrase "for that night" refers to the night of Job's conception or birth. In the Hebrew context, "night" (לַיְלָה, laylah) often symbolizes darkness, mystery, and the unknown. Job is lamenting the very beginning of his existence, wishing that the night had prevented his birth. This reflects a deep anguish and a desire to have been spared the suffering he is experiencing. In the broader scriptural context, night can also represent a time of divine testing or trial, as seen in other biblical narratives.

did not shut
The phrase "did not shut" uses the Hebrew verb סָגַר (sagar), meaning to close or shut. This imagery of shutting suggests a barrier or protection that was not provided. Job is expressing a wish that the natural process of birth had been interrupted. Theologically, this can be seen as a cry for divine intervention that did not occur, highlighting the theme of God's sovereignty and the mystery of His will in human suffering.

the doors of the womb
"The doors of the womb" is a metaphorical expression. In Hebrew, the word for "doors" (דְּלָתַיִם, delatayim) conveys the idea of an entrance or gateway. The womb is often seen as a place of life and potential, yet here Job wishes it had been closed to him. This reflects a profound sense of despair, as the womb is traditionally a symbol of hope and new beginnings. In the ancient Near Eastern context, the womb was also seen as a sacred space, further emphasizing the depth of Job's lament.

to hide sorrow from my eyes
The phrase "to hide sorrow from my eyes" reveals Job's desire to have been spared the pain and grief he now endures. The Hebrew word for "sorrow" (עָמָל, amal) can also mean trouble or toil, indicating the burdensome nature of his suffering. Job's eyes, which have witnessed his losses and afflictions, are emblematic of his personal experience of sorrow. This plea underscores the human longing for relief from suffering and the hope for divine compassion and understanding.

Why did I not perish at birth
The Hebrew word for "perish" here is "אָבַד" (avad), which conveys a sense of being lost or destroyed. In the context of Job's lament, this word reflects his deep anguish and desire for non-existence to escape his suffering. Historically, the concept of perishing at birth was seen as a tragic but sometimes merciful escape from a life of potential suffering. Job's question is rhetorical, expressing his profound despair and questioning the purpose of his existence amidst his trials. This phrase invites readers to reflect on the sanctity of life and the mystery of God's sovereignty, even when life seems unbearable.

why did I not die as I came from the womb?
The phrase "die as I came from the womb" uses the Hebrew word "מוּת" (muth) for "die," which is a common term for physical death. Job's lament here is a continuation of his wish for an early death, which he sees as preferable to his current suffering. In ancient Near Eastern culture, birth was a moment of great joy and hope, yet Job's inversion of this joy into a wish for death underscores the depth of his despair. This phrase challenges readers to consider the value of life and the hope that can be found in God, even when circumstances seem hopeless. It also points to the broader biblical narrative of life, death, and resurrection, reminding believers of the ultimate hope found in Christ.

Why were there knees to receive me
The phrase "Why were there knees to receive me" reflects Job's deep lament and existential questioning. In the Hebrew context, the "knees" symbolize a place of welcome and acceptance, often associated with the birth and nurturing of a child. The Hebrew word for "knees" is "בִּרְכַּיִם" (birkaim), which can also imply blessing. In ancient Near Eastern culture, the act of placing a child on the knees was a gesture of acknowledgment and acceptance into the family. Job's rhetorical question here underscores his profound despair, as he questions the very purpose of his birth and the acceptance he received into the world. This reflects a moment of intense personal crisis, where Job feels abandoned and questions the meaning of his existence.

and breasts that I should be nursed
The phrase "and breasts that I should be nursed" continues Job's lament by questioning the nurturing care he received as an infant. The Hebrew word for "breasts" is "שָׁדַיִם" (shadayim), which is often associated with sustenance and maternal care. In the ancient world, the act of nursing was not only a physical necessity but also a symbol of love, provision, and the bond between mother and child. By questioning why he was nursed, Job is expressing a deep sense of futility and sorrow, as if to say that the care and love he received have led only to his current suffering. This reflects a broader theological theme in the Book of Job, where the righteous sufferer grapples with the seeming absence of divine justice and the purpose of human life amidst suffering. Job's lament invites readers to reflect on the mysteries of God's providence and the complexities of human suffering, encouraging a deeper trust in God's ultimate wisdom and sovereignty.

For now I would be lying down in peace
In this opening phrase, Job expresses a longing for rest and tranquility, which he believes would have been his state had he not been born. The Hebrew word for "lying down" (שָׁכַב, shakab) often connotes rest or sleep, suggesting a cessation of life's struggles. The concept of "peace" (שָׁלוֹם, shalom) in Hebrew encompasses not just the absence of conflict but a completeness and wholeness. Job's lament here is deeply rooted in his desire for the ultimate peace that he believes death would have brought him, contrasting sharply with his current turmoil.

I would be asleep and at rest
The repetition of the idea of sleep reinforces Job's yearning for relief from his suffering. The Hebrew word for "asleep" (יָשֵׁן, yashen) is often used metaphorically in the Old Testament to describe death, emphasizing the finality and escape from earthly troubles. "Rest" (נוּחַ, nuach) further underscores this desire for a cessation of pain and struggle. In the ancient Near Eastern context, rest was a highly valued state, often associated with divine blessing and favor. Job's lamentation reflects a deep-seated belief that death would have provided him with the rest that life, in its current state, denies him.

with kings and counselors of the earth
This phrase introduces a comparison between Job's desired state in death and the esteemed figures of history. The Hebrew word for "kings" (מְלָכִים, melakhim) denotes rulers with authority and power. In the ancient Near Eastern context, kings were often seen as divinely appointed leaders, responsible for the welfare of their people. "Counselors" (יוֹעֲצֵי, yo'atzim) refers to wise advisors who provided guidance to these rulers. The inclusion of both kings and counselors suggests a longing for the peace and equality found in death, where social hierarchies dissolve. Historically, these figures were often buried with great honor, yet Job sees himself as joining them in the grave, highlighting the futility of earthly status.

who built for themselves cities now in ruins
The act of building cities signifies human ambition and the desire for legacy. The Hebrew verb "built" (בָּנוּ, banu) implies intentionality and effort. These cities, once symbols of human achievement and civilization, are now "in ruins" (חֳרָבוֹת, choravot), indicating decay and the inevitable decline of human endeavors. This imagery reflects the transient nature of earthly accomplishments. Archaeologically, many ancient cities, such as those in Mesopotamia and the Levant, have been uncovered in ruins, serving as a testament to the impermanence of human glory. Scripturally, this echoes themes found in Ecclesiastes, where the Preacher laments the vanity of human toil. Job's reflection here is a poignant reminder of the ultimate equality in death, where both the mighty and the lowly face the same end, and earthly achievements hold no lasting value.

or with princes
The Hebrew word for "princes" is "שָׂרִים" (sarim), which denotes leaders or nobles. In the ancient Near Eastern context, princes were often seen as powerful figures with authority and influence. Job's reference to princes here underscores his longing for a status or condition that is beyond the reach of earthly suffering. Historically, princes were not only political leaders but also custodians of wealth and culture, often living lives of luxury and ease. Job's mention of them reflects his desire for a life that is free from the turmoil and pain he is experiencing.

who had gold
Gold, in the ancient world, was a symbol of wealth, prosperity, and divine favor. The Hebrew word "זָהָב" (zahav) is used here, emphasizing the material wealth that these princes possessed. Gold was often used in the construction of temples and idols, signifying its value and importance. In Job's lament, the mention of gold highlights the stark contrast between his current state of loss and the opulence he imagines in death. It reflects a yearning for the peace and security that wealth is perceived to bring, yet which eludes him in his suffering.

who filled their houses with silver
Silver, like gold, was a precious metal that signified wealth and abundance. The Hebrew term "כֶּסֶף" (kesef) is used here, and it often appears in the context of trade and commerce in the Bible. Filling houses with silver suggests not only wealth but also stability and permanence. In the ancient world, silver was used as currency and in the making of various household items, indicating a life of comfort and provision. Job's reference to houses filled with silver paints a picture of a life that is secure and untroubled, a stark contrast to his own experience of loss and despair. This imagery serves to deepen the sense of longing for a return to a state of peace and prosperity, which he feels is only attainable in death.

Or why
This phrase introduces a rhetorical question, a common literary device in Hebrew poetry, which Job uses to express his deep anguish and confusion. The Hebrew word for "why" (לָמָּה, "lammah") is often used in the Old Testament to question God's actions or the state of human suffering. Job's use of "or why" reflects his desperate search for understanding in the midst of his suffering, a theme that resonates throughout the book.

was I not hidden
The concept of being "hidden" (טָמוּן, "tamun") in Hebrew can imply being concealed or kept safe. In this context, Job wishes he had been hidden from the pain of life, suggesting a desire for non-existence over suffering. This reflects the depth of his despair, as he longs for the peace and oblivion that he imagines would come from never having been born.

like a stillborn child
The imagery of a "stillborn child" (נֵפֶל, "nefel") is poignant and powerful. In ancient Near Eastern culture, a stillborn child was a symbol of unfulfilled potential and a life that never began. Job's comparison of himself to a stillborn child underscores his feeling of futility and the belief that his life, filled with suffering, is as if it never truly began. This metaphor highlights the intensity of Job's lament and his struggle to find meaning in his suffering.

like an infant
The word "infant" (עוֹלֵל, "olel") in Hebrew refers to a very young child, emphasizing vulnerability and innocence. Job's use of this term suggests a longing for the innocence and unawareness of an infant who is untouched by the trials of life. This reflects a common biblical theme where innocence is often associated with purity and a lack of suffering.

who never sees the light
The phrase "never sees the light" (לֹא רָאָה אוֹר, "lo ra'ah or") is a metaphor for life and consciousness. In biblical literature, "light" often symbolizes life, knowledge, and divine presence. Job's lament that he wishes he had never seen the light indicates a desire to have been spared the awareness and pain of existence. This expression of despair is a profound commentary on the human condition and the struggle to reconcile suffering with the gift of life.

There
The word "there" refers to the place of the dead, Sheol, as understood in the context of Job's lament. In Hebrew, "sham" is used, indicating a specific location or state. This word sets the stage for Job's longing for relief from his earthly suffering. In the ancient Near Eastern context, Sheol was seen as a shadowy place where the dead reside, a place distinct from the living world. Job's use of "there" reflects his deep desire for an end to his turmoil, a place where earthly struggles no longer persist.

the wicked cease from raging
The phrase "the wicked cease from raging" speaks to the cessation of turmoil and conflict. The Hebrew word for "wicked" is "rasha," which denotes those who are morally wrong or guilty. "Raging" comes from the Hebrew "ragaz," meaning to tremble or be agitated. In the context of Job's suffering, this phrase suggests a profound peace that comes in death, where those who cause strife and injustice no longer have power. Historically, this reflects the ancient belief that death is a great equalizer, where social and moral distinctions fade away.

and there the weary find rest
The phrase "and there the weary find rest" offers a poignant contrast to the struggles of life. "Weary" in Hebrew is "yaga," meaning to be exhausted or toil-worn. "Rest" is translated from "nuach," which implies a state of repose or tranquility. This reflects the biblical theme of rest as a divine promise, reminiscent of the Sabbath rest ordained by God. In Job's context, it underscores his yearning for relief from his relentless suffering. Theologically, it points to the ultimate rest found in God, a hope that transcends earthly pain and aligns with the Christian promise of eternal peace in the presence of the Lord.

The captives
The Hebrew word for "captives" here is "אסירים" (asirim), which refers to those who are bound or imprisoned. In the context of Job's lament, this term symbolizes those who are trapped in suffering or bondage. Historically, captives in ancient times often faced harsh conditions and were at the mercy of their captors. Job's use of this term reflects his deep desire for release from his own suffering, equating death with a form of liberation where even those who were once bound find rest.

enjoy their ease
The phrase "enjoy their ease" is derived from the Hebrew "שַׁאֲנָן" (sha'anan), meaning to be at rest or in a state of tranquility. This suggests a profound peace and freedom from turmoil. In the conservative Christian perspective, this can be seen as a foreshadowing of the ultimate rest and peace found in Christ, who offers spiritual freedom and rest to all who are weary and burdened (Matthew 11:28).

they do not hear
The Hebrew verb "שָׁמַע" (shama) means to hear or listen. In this context, it implies a relief from the constant barrage of commands or cries that captives would typically endure. This absence of hearing signifies a cessation of suffering and oppression, highlighting the peace that comes with being free from earthly struggles.

the voice of the oppressor
The term "oppressor" comes from the Hebrew "נֹגֵשׂ" (noges), which refers to a taskmaster or one who imposes burdens. In the ancient world, oppressors were often those who wielded power unjustly, exploiting and subjugating others. Job's reference to the oppressor's voice underscores the relentless nature of suffering and injustice in the world. From a conservative Christian viewpoint, this can be seen as a reminder of the spiritual oppression humanity faces due to sin, and the ultimate liberation that comes through faith in Jesus Christ, who conquers sin and death.

Both small and great
This phrase emphasizes the universality of death, a theme that resonates throughout the book of Job. In the Hebrew text, the words used for "small" (קָטָן, qatan) and "great" (גָּדוֹל, gadol) suggest a range of social status and significance. Historically, this reflects the ancient Near Eastern understanding that death is the great equalizer, transcending social hierarchies and human distinctions. In a conservative Christian perspective, this can be seen as a reminder of the impartiality of God's judgment and the ultimate equality of all souls before Him.

are there
The word "there" refers to the realm of the dead, often understood in the Hebrew context as Sheol. This is a place where earthly distinctions no longer apply. Theologically, it underscores the transient nature of earthly life and the permanence of the afterlife. For believers, this can be a call to focus on eternal values rather than temporal achievements, aligning with the teachings of Jesus about storing treasures in heaven (Matthew 6:19-21).

and the slave is freed
The liberation of the slave in death is a powerful image. The Hebrew word for "slave" (עֶבֶד, ebed) can also mean servant, indicating a person bound to another by duty or obligation. In the ancient world, slavery was a common institution, and this phrase would have resonated deeply with those who experienced or witnessed such bondage. From a Christian perspective, this can be seen as a foreshadowing of the spiritual freedom offered through Christ, who breaks the chains of sin and death (Romans 6:22).

from his master
The term "master" (אָדוֹן, adon) signifies authority and control. In the context of Job's lament, it highlights the release from earthly subjugation. Historically, this reflects the societal structures of the time, where masters had significant power over their slaves. Spiritually, it can be interpreted as a metaphor for liberation from the dominion of sin and the ultimate authority of God over all creation. This aligns with the Christian belief in Christ as the true Master who offers freedom and rest to all who come to Him (Matthew 11:28-30).

Why is light given
The word "light" in Hebrew is "אוֹר" (or), which often symbolizes life, understanding, or divine presence. In the context of Job's lament, "light" represents the gift of life itself. Job is questioning the purpose of life when it is filled with suffering. This reflects a deep theological inquiry into the nature of God's providence and the reason for human suffering. Historically, light has been a symbol of hope and divine favor, yet Job feels its presence is paradoxical in his misery.

to the miserable
The Hebrew word for "miserable" is "עָמֵל" (amel), which can also mean laborious or toiling. This term captures the essence of human struggle and the burdens of life. Job's use of this word underscores his perception of life as a relentless toil without reward. In the broader scriptural context, it echoes the curse of labor from Genesis, where toil is a consequence of the Fall, suggesting that suffering is an intrinsic part of the human condition.

and life
The Hebrew word for "life" is "חַיִּים" (chayyim), which is often used to denote not just physical existence but a state of being that encompasses joy, purpose, and vitality. Job's lament questions the value of life when it is devoid of these qualities. This reflects a common biblical theme where life is a precious gift from God, yet Job's suffering leads him to question its worth when stripped of peace and happiness.

to the bitter of soul
The phrase "bitter of soul" in Hebrew is "מַר נֶפֶשׁ" (mar nephesh). "Mar" means bitter, and "nephesh" refers to the soul or life force. This phrase captures the depth of Job's anguish, indicating a profound internal suffering that affects his very essence. In the biblical narrative, bitterness of soul is often associated with deep grief or distress, as seen in the accounts of Hannah and Naomi. Job's use of this phrase highlights the intensity of his emotional and spiritual turmoil, questioning why life is sustained in such a state of despair.

who long for death
The Hebrew word for "long" here is "חָכָה" (chakah), which conveys a deep yearning or waiting with expectation. In the context of Job's suffering, this longing is not a mere wish but an intense desire for relief from his overwhelming pain. Historically, death was often seen as a release from earthly suffering, and Job's lament reflects a profound spiritual and emotional turmoil. This longing underscores the depth of his despair, as he sees death as a preferable alternative to his current afflictions.

that does not come
The phrase "that does not come" highlights the elusiveness of death for Job. Despite his intense desire, death remains out of reach. This can be seen as a divine intervention, where God, in His sovereignty, withholds death, perhaps to fulfill a greater purpose in Job's life. Theologically, it suggests that life and death are ultimately in God's hands, and human beings, despite their suffering, are subject to His timing and will.

and search for it
The word "search" in Hebrew is "חָפַר" (chaphar), which means to dig or seek diligently. This implies an active pursuit, as if Job is on a quest for something precious. The intensity of this search reflects the desperation and urgency in Job's heart. In a broader scriptural context, this can be seen as a metaphor for the human condition, where individuals often seek solutions or escapes from their suffering, sometimes in ways that are not aligned with God's will.

more than for hidden treasure
The comparison to "hidden treasure" elevates the value Job places on death as a release from his suffering. In ancient times, treasure was often buried or hidden, requiring great effort and determination to uncover. This metaphor suggests that Job's pursuit of death is not a passive wish but an active, consuming quest. Historically, treasures were symbols of wealth and security, and Job's comparison indicates that he views death as a greater prize than any earthly possession. This reflects a deep existential crisis, where the spiritual and emotional relief he seeks outweighs all material considerations.

who rejoice
The Hebrew word for "rejoice" here is "שָׂמַח" (samach), which conveys a sense of joy or gladness. In the context of Job's lament, this word is paradoxical. Job is expressing a deep irony: those who find joy in death. Historically, this reflects the ancient Near Eastern understanding of death as a release from suffering. In Job's intense suffering, he sees death as a potential source of relief, a sentiment that underscores the depth of his despair. This word challenges us to consider the nature of true joy and the hope that transcends earthly suffering.

and greatly exult
The phrase "greatly exult" comes from the Hebrew "גִּיל" (gil), which means to spin around with intense emotion, often associated with joy. The use of this word in the context of finding the grave is striking. It suggests an overwhelming, almost ecstatic response to the prospect of death. This highlights the extremity of Job's anguish, where the grave is seen not as an end, but as a deliverance. For the conservative Christian, this can be a reminder of the hope found in Christ, who transforms death from a feared end into a passage to eternal life.

when they find
The verb "find" is translated from the Hebrew "מָצָא" (matsa), which means to discover or encounter. In the ancient world, finding the grave could imply a search for peace or rest. Job's use of this word suggests an active seeking, a desire to encounter death as a resolution to his suffering. This reflects the human condition's search for meaning and relief amidst trials. For believers, it points to the ultimate "finding" of peace in God, who offers rest for the weary soul.

the grave
The term "grave" is derived from the Hebrew "קֶבֶר" (qeber), referring to a burial place. In Job's time, the grave was often seen as a place of rest, a final destination where the troubles of life ceased. Job's longing for the grave underscores his profound suffering and desire for release. In a broader biblical context, the grave is not the end for those who trust in God. The resurrection of Jesus Christ transforms the grave from a place of despair to a symbol of hope and new life. This verse invites reflection on the Christian hope of resurrection and eternal life, which offers comfort in the face of mortality.

Why is life given
The phrase "Why is life given" reflects Job's deep existential questioning. In Hebrew, the word for "life" is "חַיִּים" (chayyim), which signifies not just biological existence but a life filled with purpose and vitality. Job is grappling with the purpose of his suffering, questioning why life, a divine gift, is bestowed upon him when it seems devoid of meaning. This reflects a universal human struggle to understand the purpose behind suffering and the divine rationale for life's trials.

to a man
The term "man" here is translated from the Hebrew word "גֶּבֶר" (geber), which often denotes a strong or mighty man. This choice of word emphasizes the irony of Job's situation; despite being a "geber," a man of strength and capability, he feels powerless and trapped. This highlights the theme that human strength is insufficient without divine guidance and support, a recurring message in the Book of Job.

whose way is hidden
The phrase "whose way is hidden" suggests a path that is obscured or concealed. The Hebrew root "סָתַר" (satar) means to hide or conceal. Job feels that his path in life is shrouded in mystery, with no clear direction or understanding of God's plan. This reflects the broader biblical theme of faith and trust in God, even when His ways are not immediately apparent to us. It challenges believers to trust in God's wisdom and timing, even when the path seems unclear.

whom God has hedged in
The imagery of being "hedged in" comes from the Hebrew "שָׂכַךְ" (sakhak), meaning to fence or enclose. This is a poignant reversal of the protective hedge God placed around Job in the beginning of the book (Job 1:10). Now, Job feels trapped by the very God who once protected him. This phrase underscores the tension between divine protection and perceived divine restriction. It invites reflection on the nature of God's sovereignty and the believer's response to divine discipline and testing.

I sigh
The Hebrew word for "sigh" here is "anah," which conveys a deep, mournful expression of grief or distress. In the context of Job's suffering, this sigh is not just a physical reaction but a spiritual and emotional lament. It reflects the depth of Job's anguish, as sighing is often associated with a heart burdened by sorrow. In the broader biblical narrative, sighing is a common response to suffering, seen in the Psalms and Lamentations, where the faithful cry out to God in their distress. This highlights the human condition of suffering and the natural response of seeking divine intervention.

when food is put before me
The phrase "when food is put before me" indicates a time of daily sustenance, which should be a moment of nourishment and satisfaction. However, for Job, even this basic necessity becomes a reminder of his misery. The Hebrew culture placed significant importance on meals as times of fellowship and blessing, yet Job's suffering is so profound that even eating becomes a burden. This reflects the extent of his despair, where even life's simplest pleasures are overshadowed by his pain. It serves as a reminder of the trials that can turn ordinary experiences into moments of sorrow.

and my groans
The word "groans" is translated from the Hebrew "sheagah," which implies a loud, mournful cry. This is not a silent suffering but an audible expression of Job's inner turmoil. In the ancient Near Eastern context, groaning was often associated with intense grief or distress, akin to the cries of those in mourning. Job's groans are a testament to his profound suffering, echoing the cries of the Israelites in Egypt, who groaned under the weight of their oppression. It underscores the theme of human suffering and the longing for relief and redemption.

pour out like water
The imagery of groans pouring out "like water" suggests an unceasing, overwhelming flow of emotion. Water, in biblical symbolism, often represents life and cleansing, but here it conveys the relentless nature of Job's anguish. Just as water flows continuously and cannot be easily contained, so too do Job's groans spill forth without restraint. This metaphor emphasizes the depth and persistence of his suffering, illustrating how his pain permeates every aspect of his existence. It serves as a poignant reminder of the human capacity for enduring hardship and the hope for eventual restoration.

For the thing I feared
The Hebrew word for "feared" is "פָּחַד" (pachad), which conveys a deep, visceral fear or dread. In the context of Job's life, this fear is not merely a passing anxiety but a profound, existential dread. Job, a man of great faith and righteousness, lived with an awareness of the fragility of human prosperity and well-being. This fear reflects a universal human experience, where even the most faithful individuals grapple with the uncertainties of life. Historically, fear has been a driving force in human behavior, often leading to a deeper reliance on God. Job's fear, therefore, is not a lack of faith but an acknowledgment of human vulnerability and the need for divine protection.

has overtaken me
The phrase "has overtaken me" suggests an unavoidable encounter with the feared event. The Hebrew root "בּוֹא" (bo) implies arrival or coming upon. This indicates that Job's fears have not only come true but have done so in a manner that is overwhelming and inescapable. In the narrative of Job, this overtaking is not just a personal calamity but a cosmic test of faith. Theologically, it underscores the belief that trials and tribulations are part of the human condition, often serving as a crucible for spiritual growth and deeper reliance on God.

and what I dreaded
"Dreaded" comes from the Hebrew "יָגוֹר" (yagor), which is a stronger term than fear, implying terror or horror. This word choice highlights the intensity of Job's emotional state. Dread is a fear that anticipates suffering, and in Job's case, it is the anticipation of losing everything he holds dear. This dread is not unfounded, as it reflects the precariousness of human existence. In a broader scriptural context, dread often precedes divine intervention or revelation, suggesting that through dread, individuals are drawn closer to God, seeking His wisdom and comfort.

has befallen me
The phrase "has befallen me" is derived from the Hebrew "קָרָה" (qarah), meaning to happen or occur. This indicates that the dreaded event has not only arrived but has become a reality in Job's life. The use of this term suggests a sense of inevitability and divine allowance. In the conservative Christian perspective, this befalling is seen as part of God's sovereign plan, where even suffering is used for a greater purpose. It invites believers to trust in God's wisdom and timing, even when circumstances seem dire.

I am not at ease
The Hebrew word for "ease" here is "שָׁלַו" (shalav), which conveys a sense of being at peace or in a state of tranquility. In the context of Job's life, this phrase reflects his profound inner turmoil and the absence of peace. Historically, Job was a man who once enjoyed great prosperity and peace, but now he finds himself in a state of distress. This phrase captures the stark contrast between his past and present, emphasizing the depth of his suffering and the loss of his former state of well-being.

or quiet
The word "quiet" in Hebrew is "שָׁקַט" (shakat), meaning to be still or undisturbed. Job's use of this word indicates that his life is now filled with chaos and noise, both externally and internally. In the ancient Near Eastern context, quietness was often associated with divine favor and blessing. Job's lament highlights his perception that he is no longer under God's protective peace, which adds to his anguish.

I have no rest
The Hebrew term for "rest" is "נָחַת" (nachat), which implies a sense of repose or relief. Job's declaration of having no rest underscores the relentless nature of his suffering. In the broader scriptural context, rest is often associated with God's provision and care, as seen in the Sabbath rest. Job's lack of rest signifies a spiritual and physical exhaustion, a state where he feels abandoned and without respite from his trials.

for trouble has come
The word "trouble" is translated from the Hebrew "רֹגֶז" (rogez), which can mean agitation or turmoil. This phrase encapsulates the essence of Job's predicament—his life has been upended by calamity. Historically, Job's troubles are not just personal but cosmic, as they are part of a divine test. The arrival of trouble is sudden and overwhelming, reflecting the unpredictable nature of life's challenges. In a broader theological sense, this phrase invites reflection on the presence of suffering in a world governed by a sovereign God, encouraging believers to trust in God's ultimate justice and mercy despite present afflictions.