Exegetical and Hermeneutical Commentary of Job 3:11
Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly?
11 19. Would God I had died from my birth
If he must be born, Job asks, Why he did not die from the womb? his eye turning to the next possibility and chance of escaping sorrow. Had he died he would have been at peace; and the picture of the painless stillness of death fascinates him and he dwells long on it, counting over with a minute particularity all classes, kings and prisoners, slaves and masters, small and great, who there drink deep of a common peace, escaping the unquietness of life, for life upon the earth, however lived, is full of a painful restlessness. The thought of this stillness of death brings a certain calm to the sufferer’s mind, and the passionateness of his former words subsides.
Fuente: The Cambridge Bible for Schools and Colleges
Why died I not from the womb? – Why did I not die as soon as I was born? Why were any pains taken to keep me alive? The suggestion of this question leads Job in the following verses into the beautiful description, of what he would have been if he had then died. He complains, therefore, that any pains were taken by his friends to keep him alive, and that he was not suffered peacefully to expire.
Gave up the ghost – A phrase that is often used in the English version of the Bible to denote death; Gen 49:33; Job 11:20; Job 14:10; Jer 15:9; Mat 27:50; Act 5:10. It conveys an idea, however, which is not necessarily in the original, though the idea in itself is not incorrect. The idea conveyed by the phrase is that of yielding up the spirit or soul, while the sense of the original here and elsewhere is simply to expire, to die.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Why died I not from the womb] As the other circumstance did not take place, why was I not still-born, without the possibility of reviviscence? or, as this did not occur, why did I not die as soon as born? These three things appear to me to be clearly intended here: –
1. Dying in the womb, or never coming to maturity, as in the case of an abortion.
2. Being still-born, without ever being able to breathe.
3. Or, if born alive, dying within a short time after. And to these states he seems to refer in the following verses.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From the womb, i.e. as soon as ever I was born, or come out of the womb. And the same thing is expressed in other words, which is an elegancy usual both in the Hebrew and in other languages.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Why died I not from the womb?…. That is, as soon as he came out of it; or rather, as soon as he was in it, or from the time that he was in it; or however, while he was in it, that so he might not have come alive out of it; which sense seems best to agree both with what goes before and follows after; for since his conception in the womb was not hindered, he wishes he had died in it; and so some versions render it to this sense n:
[why] did I [not] give up the ghost when I came out of the belly? since he died not in the womb, which was desirable to him, he wishes that the moment he came out of it he had expired, and is displeased because it was not so, see Jer 20:17; thus what is the special favour of Providence, to be taken out of the womb alive, and preserved, he wishes not to have enjoyed, see Ps 22:9.
n , Sept. “in vulva”, V. L. “aut, in utero”, Beza, Mercerus, Cocceius, Junius, Michaelis; so R. Abraham Peritzol, and Simeon Bar Tzemach.
Fuente: John Gill’s Exposition of the Entire Bible
| Job’s Complaint of Life. | B. C. 1520. |
11 Why died I not from the womb? why did I not give up the ghost when I came out of the belly? 12 Why did the knees prevent me? or why the breasts that I should suck? 13 For now should I have lain still and been quiet, I should have slept: then had I been at rest, 14 With kings and counsellors of the earth, which built desolate places for themselves; 15 Or with princes that had gold, who filled their houses with silver: 16 Or as a hidden untimely birth I had not been; as infants which never saw light. 17 There the wicked cease from troubling; and there the weary be at rest. 18 There the prisoners rest together; they hear not the voice of the oppressor. 19 The small and great are there; and the servant is free from his master.
Job, perhaps reflecting upon himself for his folly in wishing he had never been born, follows it, and thinks to mend it, with another, little better, that he had died as soon as he was born, which he enlarges upon in these verses. When our Saviour would set forth a very calamitous state of things he seems to allow such a saying as this, Blessed are the barren, and the wombs that never bore, and the paps which never gave suck (Luke xxiii. 29); but blessing the barren womb is one thing and cursing the fruitful womb is another! It is good to make the best of afflictions, but it is not good to make the worst of mercies. Our rule is, Bless, and curse not. Life is often put for all good, and death for all evil; yet Job here very absurdly complains of life and its supports as a curse and plague to him, and covets death and the grave as the greatest and most desirable bliss. Surely Satan was deceived in Job when he applied that maxim to him, All that a man hath will he give for his life; for never any man valued life at a lower rate than he did.
I. He ungratefully quarrels with life, and is angry that it was not taken from him as soon as it was given him (Job 3:11; Job 3:12): Why died not I from the womb? See here, 1. What a weak and helpless creature man is when he comes into the world, and how slender the thread of life is when it is first drawn. We are ready to die from the womb, and to breathe our last as soon as we begin to breathe at all. We can do nothing for ourselves, as other creatures can, but should drop into the grave if the knees did not prevent us; and the lamp of life, when first lighted, would go out of itself if the breasts given us, that we should suck, did not supply it with fresh oil. 2. What a merciful and tender care divine Providence took of us at our entrance into the world. It was owing to this that we died not from the womb and did not give up the ghost when we came out of the belly. Why were we not cut off as soon as we were born? Not because we did not deserve it. Justly might such weeds have been plucked up as soon as they appeared; justly might such cockatrices have been crushed in the egg. Nor was it because we did, or could, take any care of ourselves and our own safety: no creature comes into the world so shiftless as man. It was not our might, or the power of our hand, that preserved us these beings, but God’s power and providence upheld our frail lives, and his pity and patience spared our forfeited lives. It was owing to this that the knees prevented us. Natural affection is put into parents’ he arts by the hand of the God of nature: and hence it was that the blessings of the breast attended those of the womb. 3. What a great deal of vanity and vexation of spirit attends human life. If we had not a God to serve in this world, and better things to hope for in another world, considering the faculties we are endued with and the troubles we are surrounded with, we should be strongly tempted to wish that we had died from the womb, which would have prevented a great deal both of sin and misery.
| He that is born to-day, and dies to-morrow, Loses some hours of joy, but months of sorrow. |
4. The evil of impatience, fretfulness, and discontent. When they thus prevail they are unreasonable and absurd, impious and ungrateful. To indulge them is a slighting and undervaluing of God’s favour. How much soever life is embittered, we must say, “It was of the Lord’s mercies that we died not from the womb, that we were not consumed.” Hatred of life is a contradiction to the common sense and sentiments of mankind, and to our own at any other time. Let discontented people declaim ever so much against life, they will be loth to part with it when it comes to the point. When the old man in the fable, being tired with his burden, threw it down with discontent and called for Death, and Death came to him and asked him what he would have with him, he then answered, “Nothing, but to help me up with my burden.”
II. He passionately applauds death and the grave, and seems quite in love with them. To desire to die that we may be with Christ, that we may be free from sin, and that we may be clothed upon with our house which is from heaven, is the effect and evidence of grace; but to desire to die only that we may be quiet in the grave, and delivered from the troubles of this life, savours of corruption. Job’s considerations here may be of good use to reconcile us to death when it comes, and to make us easy under the arrest of it; but they ought not to be made use of as a pretence to quarrel with life while it is continued, or to make us uneasy under the burdens of it. It is our wisdom and duty to make the best of that which is, be it living or dying, and so to live to the Lord and die to the Lord, and to be his in both, Rom. xiv. 8. Job here frets himself with thinking that if he had but died as soon as he was born, and been carried from the womb to the grave, 1. His condition would have been as good as that of the best: I would have been (says he, v. 14) with kings and counsellors of the earth, whose pomp, power, and policy, cannot set them out of the reach of death, nor secure them from the grave, nor distinguish theirs from common dust in the grave. Even princes, who had gold in abundance, could not with it bribe Death to overlook them when he came with commission; and, though they filled their houses with silver, yet they were forced to leave it all behind them, no more to return to it. Some, by the desolate places which the kings and counsellors are here said to build for themselves, understand the sepulchres or monuments they prepared for themselves in their life-time; as Shebna (Isa. xxii. 16) hewed himself out a sepulchre; and by the gold which the princes had, and the silver with which they filled their houses, they understand the treasures which, they say, it was usual to deposit in the graves of great men. Such arts have been used to preserve their dignity, if possible, on the other side death, and to keep themselves from lying even with those of inferior rank; but it will not do: death is, and will be, an irresistible leveller. Mors sceptra ligonibus quat–Death mingles sceptres with spades. Rich and poor meet together in the grave; and there a hidden untimely birth (v. 16), a child that either never saw light or but just opened its eyes and peeped into the world, and, not liking it, closed them again and hastened out of it, lies as soft and easy, lies as high and safe, as kings and counsellors, and princes, that had gold. “And therefore,” says Job, “would I had lain there in the dust, rather than to lie here in the ashes!” 2. His condition would have been much better than now it was (v. 13): “Then should I have lain still, and been quiet, which now I cannot do, I cannot be, but am still tossing and unquiet; then I should have slept, whereas now sleep departeth from my eyes; then had I been at rest, whereas now I am restless.” Now that life and immortality are brought to a much clearer light by the gospel than before they were placed in good Christians can give a better account than this of the gain of death: “Then should I have been present with the Lord; then should I have seen his glory face to face, and no longer through a glass darkly.” But all that poor Job dreamed of was rest and quietness in the grave out of the fear of evil tidings and out of the feeling of sore boils. Then should I have been quiet; and had he kept his temper, his even easy temper still, which he was in as recorded in the two foregoing chapters, entirely resigned to the holy will of God and acquiescing in it, he might have been quiet now; his soul, at least, might have dwelt at ease, even when his body lay in pain, Ps. xxv. 13. Observe how finely he describes the repose of the grave, which (provided the soul also be at rest in God) may much assist our triumphs over it. (1.) Those that now are troubled will there be out of the reach of trouble (v. 17): There the wicked cease from troubling. When persecutors die they can no longer persecute; their hatred and envy will then perish. Herod had vexed the church, but, when he became a prey for worms, he ceased from troubling. When the persecuted die they are out of the danger of being any further troubled. Had Job been at rest in his grave, he would have had no disturbance from the Sabeans and Chaldeans, none of all his enemies would have created him any trouble. (2.) Those that are now toiled will there see the period of their toils. There the weary are at rest. Heaven is more than a rest to the souls of the saints, but the grave is a rest to their bodies. Their pilgrimage is a weary pilgrimage; sin and the world they are weary of; their services, sufferings, and expectations, they are wearied with; but in the grave they rest from all their labours,Rev 14:13; Isa 57:23. They are easy there, and make no complaints; there believers sleep in Jesus. (3.) Those that were here enslaved are there at liberty. Death is the prisoner’s discharge, the relief of the oppressed, and the servant’s manumission (v. 18): There the prisoners, though they walk not at large, yet they rest together, and are not put to work, to grind in that prison-house. They are no more insulted and trampled upon, menaced and terrified, by their cruel task-masters: They hear not the voice of the oppressor. Those that were here doomed to perpetual servitude, that could call nothing their own, no, not their own bodies, are there no longer under command or control: There the servant is free from his master, which is a good reason why those that have power should use it moderately, and those that are in subjection should bear it patiently, yet a little while. (4.) Those that were at a vast distance from others are there upon a level (v. 19): The small and great are there, there the same, there all one, all alike free among the dead. The tedious pomp and state which attend the great are at an end there. All the inconveniences of a poor and low condition are likewise over; death and the grave know no difference.
| Levelled by death, the conqueror and the slave, The wise and foolish, cowards and the brave, Lie mixed and undistinguished in the grave.–Sir R. BLACKMORE. |
Fuente: Matthew Henry’s Whole Bible Commentary
2. Asks why he was born (Job. 3:11-19)
TEXT 3:1119
11 Why died I not from the womb?
Why did I not give up the ghost when my mother bare me?
12 Why did the knees receive me?
Or why the breasts, that I should suck?
13 For now should I have lain down and been quiet; I should have slept; then had I been at rest,
14 With kings and counsellors of the earth, Who built up waste places for themselves;
15 Or with princes that had gold, Who filled their houses with silver:
16 Or as a hidden untimely birth I had not been, As infants that never saw light.
17 There the wicked cease from troubling; And there the weary are at rest.
18 There the prisoners are at ease together; They hear not the voice of the taskmaster.
19 The small and the great are there:
And the servant is free from his master.
COMMENT 3:1119
Job. 3:11A.V. is a literal rendering of the Hebrew and means at birth, Job. 10:18-19.[56]
[56] M. Dahood, Biblica, 1963, p. 205. Job. 3:11-16 present a problem of chronology. Some of the verses do not seem to follow, egs. 16 does not follow naturally from IS. See Dhorme, Job, pp. 31ff.
Job. 3:12Perhaps the knees refers to the father receiving the child as his ownGen. 50:23 and Eccl. 15:2a. But both Dhorme and Buttenwieser interpret the phrase to mean the mothers knees as receiving the child to nurse it.
Job. 3:13Job is now preoccupied with death, as is contemporary man. His measure of misery is that death would be better. Since Elizabeth K. Ross published her Death and Dying, there has been an epidemic of literature on the phenomenon of death. Note that throughout this Jobian soliloquy there has been no intimation of Job taking his own life. Hebrew eschatology maintained that Sheol is not necessarily a place of victory over death. Only when Job knows that his vindicator lives does he resolve his existential crisis. His sickness is thennot unto death. For references to Sheol in Job read Job. 3:19; Job. 7:9; Job. 10:12 ff; Job. 14:10 ff; Job. 14:21-22; Job. 17:16.
Job. 3:14Though the Hebrew could mean rebuilt ruins, (A.V. build up, i.e., rebuild), it makes little sense in this passage. Kings do not build among ruins. Efforts at repointing the text fare no better. Perhaps the meaning is that suggested by Rowley who build for themselves the ruins. Nothing lasts forever.
Job. 3:15Great kings were prosperous, but they, too, died. Rich and poor alike are leveled in death. If equality is unavailable in life, it is a virtue shared by all in death.
Job. 3:16Jobs present misery blots out all the happy memories of the good years. We could not bear to carry every hurt (or joy) forever, so Gods grace is involved in our forgetfulness.
Job. 3:17In Sheol we are not troubled, or as the text says, we cease from agitating ourselves. The same word is rendered rage of horses in Job. 39:24 and rumbling of thunder in Job. 37:2.
Job. 3:18Even slaves suffer less than does Job. Captives who are in forced labor and are brutally treated are more at ease than Job. Job in Auschwitz? The hard Egyptian taskmaster (used in Exo. 3:7; Exo. 5:6 of the Egyptian taskmasters over the Hebrew slaves) left a lasting effect on Israels memory; as a result both Old and New Testaments employ in vital theological sections, The Exodus Motif.
Job. 3:19In Sheol everyone is equal. The slave (servant) is free.[57]
[57] I. Mendelsohn, Bulletin of American Society Oriental Research, 83 (1941), 369, has shown that the root significance of this important wordhopsiis free proletarian or tenant farmer; and E. R. Lacheman, ibid, 86, 1942, shows that in the Nuzi tablets this word means a semi-free man.
Fuente: College Press Bible Study Textbook Series
Second long strophe JOB WISHES THAT HE WERE DEAD, Job 3:11-19.
a. The four following questions form a climax: he follows the course of his life from its commencement in embryo ( ) to the birth, and from the joy of his father, who took the new-born child upon his knees, to the fuller development of the infant, and he curses this growing life in four phases. ARNHEIM and SCHOTTMANN, Job 3:11-13.
11. Why died I not Since for some inexplicable cause it was necessary that I should live, why did I not die before, or immediately when, I was born? Even the gay and frivolous life of the Greek, with all its glamour, could not hide the current of misery that pulsated through and through the nation’s heart. And yet little would we expect from the Greek such a maxim of despair as this of Theognis, (425:) “The best of all things is, not to be born and see the rays of the bright sun, but when born, to die as soon as possible, and lie buried under a load of earth”
Fuente: Whedon’s Commentary on the Old and New Testaments
Job Longs for Death
v. 11. Why died I not from the womb, v. 12. Why did the knees prevent me? v. 13. For now should I have lain still and been quiet, v. 14. with kings and counselors of the earth, v. 15. or with princes that had gold, who filled their houses with silver v. 16. or as an hidden, untimely birth I had not been, v. 17. There the wicked cease from troubling, v. 18. There the prisoners rest together, v. 19. The small and great are there, v. 20. Wherefore is light, v. 21. which long for death, but it cometh not, and dig for it, v. 22. which rejoice exceedingly, v. 23. Why is light given to a man whose way is hid, v. 24. For my sighing cometh before I eat, v. 25. For the thing which I greatly feared is come upon me, v. 26. I was not in safety, neither had I rest, neither was I quite,
Fuente: The Popular Commentary on the Bible by Kretzmann
Job 3:11. Why died I not from the womb? The LXX render it, in the womb. See Jer 20:17 and Noldius, p. 153. The breasts that I should suck, in the next verse, would be rendered more properly, the breasts which I have sucked.
Fuente: Commentary on the Holy Bible by Thomas Coke
Job 3:11 Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly?
Ver. 11. Why died I not from the womb? why did I not give up the ghost? &c. ] Why was I not forthwith carried ab utero ad urnam? from the womb to the tomb, from the birth to the burial? True it is, that infants have the seed of death in them, and the principle of corruption, Rom 5:14 . Every one (say some chemists) hath his own balsam within him; his own bane it is sure that he hath. But why should Job be so weary of life, and so wish to be rid of it? Is not life a great mercy? Doth not the philosopher affirm, that a pismire excelleth the heavens in dignity, because it is a living creature? Saith not the Scripture, that a living dog is better than a dead lion? Ecc 9:4 ; and why is living man sorrowful, a man for the punishment of his sin? Lam 3:39 ; q.d. Let him be never so much punished, it is for his sin; and if, amidst all, he be yet a living man, and have his life spared, he need not be so overly sorrowful, and to make such an outcry, and a wishing himself out of the world, as Job here doth. Life, alas! in its utmost extent is but a little spot of time between two eternities, before, and after; but it is a great consequence, and given us for this end, that glory may be begun in grace, and we have a further and further entrance here into the kingdom of heaven, as Peter saith, 2Pe 1:11 . This, if Job had seriously and sedately considered (but now, alas! as in a hot lever, all the humours were on a hurry), he would rather have done, as they say Themistocles did; who though he lived till he was about 107 years of age; yet when he came to die, he was grieved upon this ground, Now I am to die, said he, when I begin to be wise.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Why . . . ? Figure of speech Erotesis. App-6.
from = in, or within.
give up the ghost = die. Hebrew. gava’, to expire. Compare Job 10:18; Job 13:19; Job 14:10.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 3:11-19
Job 3:11-19
MY GOD; MY GOD; WHY HAST THOU FORSAKEN ME?
“Why died I not from the womb?
Why did I not give up the ghost when my mother bare me?
Why did the knees receive me?
Or why the breasts that I should suck?
For now should I have lain down and been quiet;
I should have slept; then had I been at rest.
With kings and counselors of the earth,
Who built up waste places for themselves;
Or with princes that had gold,
Or filled their houses with silver:
Or as a hidden untimely birth I had not been,
As infants that never saw light.
There the wicked cease from troubling;
And there the weary are at rest.
There the prisoners are at ease together;
They hear not the voice of the taskmaster.
The small and the great are there:
And the servant is free from his master.”
We have entitled this paragraph with the central cry of the seven words of Jesus Christ from the Cross (Mat 27:46). There was no immediate answer for Job, the pitiful sufferer, and there was no immediate answer to that cry from the Cross; but there was an answer. For Jesus our Lord, the answer came when an angel rolled away the stone from his grave, not to let the Lord out, but to let the witnesses of his resurrection in to behold the empty tomb. For Job, the answer came from the mighty whirlwind when the voice of God healed him, confounded his foolish “comforters,” blessed him twice as much as formerly, and extended his life to a full two hundred years!
Therefore when we struggle with the inexplicable sorrows and tribulations of our mortal existence; from these blessed words, we learn that for ourselves, as for Job, there is most certainly an answer.
“Why? … Why? … Why?… Why?” (Job 3:11-12). Where is the man who has not, in his heart if not vocally, cried these same pitiful questions when confronted with some soul-chilling sorrow? We have heard them at a thousand funerals; and always, the only recourse that men have is to, “Trust God where we cannot see”!
“Why did the knees receive me” (Job 3:12)? Franks wrote that, “This question reflects a time when the father would choose whether to bring up his child or not. If he did, he took it upon his knees as a sign of adoption (Gen 50:23), and then handed it to the mother or to the nurse.” Interesting as this comment is, we cannot find any agreement with it in the text. The character of Hebrew poetry is that the same thought is often repeated in consecutive clauses; and the mention of his mother’s breasts in the succeeding clause is overwhelming evidence that it is the mother’s knees, not the fathers, which are mentioned in the preceding clause.
Anderson observed that, “The Book of Job knows nothing of the heaven of bliss or the hell of torment, but there is never a thought that death means extinction.” Note that all who ever lived, the kings and counselors, as well as the slaves and stillborn infants, do not merely cease to exist in the grave, “They are at rest.”
Job 3:14-19 stress the cessation of all social distinctions in death.
“Wronged and wrong-doer alike with meekened face
And cold hands folded o’er a still heart,
Pass the green threshold of our common grave,
Whither all footsteps tend, whence none depart.”
– John Greenleaf Whittier
The meaning of some of these clauses is explained by the clause following. For example, the prisoners of Job 3:18 are not those in prison, but the captives who are driven to forced labor by taskmasters.
E.M. Zerr:
Job 3:11. If the first described escape could not have taken place, then he wished that he might have been born dead, or at least to have died immediately at birth.
Job 3:12. One meaning of prevent is to assist. The knees assisted the life of Job while he was held thereon. This assistance was especially accomplished as he was in that position and nursed his mother’s breasts.
Job 3:13. Had the foregoing wishes of Job been allowed to occur, then he would have been saved all his present distress, and instead of all this sorrow he would have been at rest. This, by the way, is against the teaching that death ends all there is of man. Job believed that if he had died in his mother’s arms he would have been at rest. An unconscious person has no appreciation of rest, therefore Job believed that the death of his infant body would have brought him consciousness and rest.
Job 3:14. For desolate places Moffatt gives us pyramids, and the lexicon supports the rendering. The pyramids were built as burial places for the kings. Job gives us to understand that death places all mankind on a level whether king or infant, and the rest that an early death would have brought him would have afforded him something far better than the pomp of royalty with all its outward show of pleasure.
Job 3:15. The thought in this verse is practically the same as the one in the verse just considered, and the reader will please consult that passage again.
Job 3:16. This is similar in thought to Job 3:10-11. Job expressed a wish that he had had a premature birth so that his existence would have been hidden.
Job 3:17. There is an adverb of place and refers to the state of those who had the lot described by the foregoing verses. That lot may briefly be summed up by reference to a death that occurred before one had to enter the trials of life. It was the idea of Job that an early death could bring him only a state of rest. There, in such a state, the wicked would indeed cease from troubling.
Job 3:18-19. The desirable experiences described in these verses would be the lot of the one pictured in the verses we have been considering. The whole passage of the last several verses describes the condition of one who passed out of this life while pure, thereby escaping the sorrows of the world of sin and sinners.
Fuente: Old and New Testaments Restoration Commentary
died I: Psa 58:8, Jer 15:10, Hos 9:14
when I came: Psa 22:9, Psa 22:10, Psa 71:6, Psa 139:13-16, Isa 46:3
Reciprocal: Gen 30:1 – or else I die Num 14:2 – Would Num 20:3 – God Job 10:18 – hast thou Job 14:10 – man Job 40:2 – he that reproveth Jer 20:17 – he slew
Fuente: The Treasury of Scripture Knowledge
Job 3:11-12. Why died I not from the womb? It would surely have been far better, and much happier for me, had I either expired in the womb where I received my life, or it had been taken from me the very moment my eyes saw the light of this world. Why did the knees prevent me? Why did the midwife or nurse receive and lay me upon her knees, and not suffer me to fall upon the bare ground, till death had taken me out of this sorrowful world, into which their cruel kindness hath betrayed me? Why did the breasts prevent me from perishing through hunger, or supply me that I should have what to suck? Thus Job unthankfully despises these wonderful mercies of God toward poor, helpless infants.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:11 {h} Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly?
(h) This, and that which follows declares, that when man gives place to his passions, he is not able to stay or keep measure, but runs headlong into all evil unless God calls him back.
Fuente: Geneva Bible Notes
2. The wish that he had died at birth 3:11-19
Another acceptable alternative to Job was that he had been stillborn, miscarried, or died immediately after birth. All the past joys in his life could not compensate for the present misery he felt. The rest of death was better than the turmoil of life for him now that he was suffering.