Exegetical and Hermeneutical Commentary of Job 3:5
Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
5. shadow of death stain it ] Rather, claim it, lit. redeem it. Let it become part of the possession of darkness. The word, however, does not mean re claim, as if the idea were that the day had been won from darkness by light and was to be reconquered. The translation “shadow of death ” possibly rests on a false etymology; at the same time it is perhaps the best that can be given, and Hitzig’s conjecture that the Hebrews themselves came to see the word “death” in the termination of the form may not be far astray, comp. Job 38:17. The word originally means “deepest darkness.”
the blackness of the day ] lit. blacknesses. The word probably means “all that makes black the day,” eclipses, supernatural obscurations and the like all ominous darknesses that terrify a day.
Fuente: The Cambridge Bible for Schools and Colleges
Let darkness and the shadow of death – The Hebrew word tsalmaveth is exceedingly musical and poetical. It is derived from tsel, a shadow, and maveth, death; and is used to denote the deepest darkness; see the notes at Isa 9:2. It occurs frequently in the sacred Scriptures; compare Job 10:21-22; Psa 23:4; Job 12:22; Job 16:16; Job 24:17; Job 34:22; Job 38:17; Amo 5:8; Jer 2:6. It is used to denote the abode of departed spirits, described by Job as a land of darkness, as darkness itself; of the shadow of death without any order, and where the light is as darkness; Job 10:21-22. The idea seems to have been, that death was a dark and gloomy object that obstructed all light, and threw a baleful shade afar, and that that melancholy shade was thrown afar over the regions of the dead. The sense here is, that Job wished the deepest conceivable darkness to rest upon it.
Stain it – Margin, or challenge. Vulgate, obscure it. Septuagint, take or occupy it, Eklaboi, Dr. Good, crush it. Noyes, redeem it. Herder, seize it. This variety of interpretation has arisen in part from the twofold signification of the word used here, ga’al. The word means either to redeem, or to defile, pollute, stain. These senses are not very closely connected, and I know not how the one has grown out of the other, unless it be that redemption was accomplishcd with blood, and that the frequent sprinkling of blood on an altar rendered it defiled, or unclean. In one sense, blood thus sprinkled would purify, when it took away sin; in another, it would render an object unclean or polluted. Gesenius says, that the latter signification occurs only in the later Hebrew. If the word here means to redeem, the sense is, that Job wished darknessto resume its dominion over the day, and rcdeem it to itself, and thus wholly to exclude the light.
If the word means to defile or pollute, the sense is, that he desired the death-shade to stain the day wholly black; to take out every ray of light, and to render it wholly obscure. Gesenius renders it in the former sense. The sense which Reiske and Dr. Good give to the word, crush it, is not found in the Hebrew. The word means to defile, stain, or pollute, in the following places, namely,: it is rendered pollute and polluted in Mal 1:7, Mal 1:12; Zep 3:1; Lam 4:14; Ezr 2:62; Neh 7:64; defile or defiled in Isa 59:3; Dan 1:8; Neh 13:29; and stain in Isa 63:3. It seems to me that this is the sense here, and that the meaning has been well explained by Schultens, that Job wished that his birthday should be involved in a deep stain, that it should be covered with clouds and storms, and made dark and dismal. This imprecation referred not only to the day on which he was born, but to each succeeding birthday. Instead of its being on its return a bright and cheerful day, he wished that it might be annually a day of tempests and of terrors; a day so marked that it wouId excite attention as especially gloomy and inauspicious. It was a day whose return conveyed no pleasure to his soul, and which he wished no one to observe with gratitude or joy.
Let a cloud dwell upon it – There is, as Dr. Good and others have remarked, much sublimity iu this expression. The Hebrew word rendered a cloud ananah occurs nowhere else in this form. It is the feminine form of the word anan, a cloud, and is used collectively to denote clouds; that is, clouds piled on clouds; clouds condensed, impacted, heaped together (Dr. Good), and hence, the gathered tempest, the clouds assembled deep and dark, and ready to burst forth in the fury of a storm. Theodotion renders it sunnefea, assembled clouds; and hence, darkness, The Septuagint renders it gnophos, tempest, or thick darkness. So Jerome, caligo. The word rendered dwell upon it shakan, means properly to settle down, and there to abide or dwell. Perhaps the original notion was that of fixing a tent, and so Schultens renders it, tentorium figat super eo Nubes, Let the cloud pitch its tent over it; rendered by Dr. Good, The gathered tempest pavilion over it! This is an image, says Schultens, common among the Arabs. The sense is, that Job wished clouds piled on clouds to settle down on the day permanently, to make that day their abode, and to involve it in deep and eternal night.
Let the blackness of the day terrify it – Margin, Or, Let them terrify it as those who have a bitter day. There has been great variety in the interpretation of this passage. Dr. Good renders it, The blasts of noontide terrify it. Noyes, Let whatever darkens the day terrify it. Herder, The blackness of misfortune terrify it. Jerome, Et involvatur amaritudine, let it be involved in bitterness. The Septuagint, katarathein he hemera, let the day be cursed. This variety has arisen from the difficulty of determining the sense of the Hebrew word used here and rendered blackness, kmryrym. If it is supposed to be derived from the word kamar, to be warm, to be hot, to burn, then it would mean the deadly heats of the day, the dry and sultry blasts which prevail so much in sandy deserts. Some writers suppose that there is a reference here to the poisonous wind Samum or Samiel, which sweeps over those deserts, and which is so much dreaded in the beat of summer. Men as well as animals are often suffocated with this wind. For during a great heat, a current of air often comes which is still hotter; and when human beings and animals are so exhausted that they almost faint away with the heat, it seems that this little addition quite deprives them of breath. When a man is suffocated with this wind, or when, as they say, his heart is burst blood is said to flow from his nose and ears two hours after his death. The body is said to remain long warm, to swell, to turn blue and green, and if the arm or leg is taken hold of to raise it up, the limb is said to come off.
Burders Oriental customs, No. 176. From the testimony of recent travelers, however, it would seem that the injurious effects of this wind have been greatly exaggerated. If this interpretation be the true one, then Job wished the day of his birth to be frightful and alarming, as when such a poisonous blast should sweep along all day, and render it a day of terror and dread. But this interpretation does not well suit the parallelism. Others, therefore, understand by the word, obscurations, or whatever darkens the day. Such is the interpretation of Gesenius, Bochart, Noyes, and some others. According to this, the reference is to eclipses or fearful storms which cover the day in darkness. The noun here is not found elsewhere; but the verb kamar is used in the sense of being black and dark in Lain. v. 10: Our skin was black like an oven, because of the terrible famine; or perhaps more literally, Our skin is scorched as with a furnace, from the burning heat of famine.
That which is burned becomes black, and hence, the word may mean that which is dark, obscure, and gloomy. This meaning suits the parallelism, and is a sense which the Hebrew will bear. Another interpretation regards the Hebrew letter (k) used as a prefix before the word kmryrym bitterness, and then the sense is, according to the bitterness of the day; that is, the greatest calamities which can happen to a day. This sense is found in several of the ancient versions, and is adopted by Rosenmuller. To me it seems that the second interpretation proposed best suits the connection, and that the meaning is, that Job wished that everything which could render the day gloomy and obscure might rest upon it. The Chaldee adds here, Let it be as the bitterness of day – the grief with which Jeremiah was afflicted in being cut off from the house of the sanctuary, and Jonah in being cast into the sea of Tarshish.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Let darkness and the shadow of death stain it] yigaluhu, “pollute or avenge it,” from gaal, to vindicate, avenge, c. hence goel, the nearest of kin, whose right it was to redeem an inheritance, and avenge the death of his relative by slaying the murderer. Let this day be pursued, overtaken, and destroyed. Let natural darkness, the total privation of the solar light, rendered still more intense by death’s shadow projected over it, seize on and destroy this day, , Septuagint; alluding, perhaps, says Mr. Parkhurst, to the avenger of blood seizing the offender.
Let a cloud dwell upon it] Let the dymme cloude fall upon it. – Coverdale. Let the thickest clouds have there their dwelling-place-let that be the period of time on which they shall constantly rest, and never be dispersed. This seems to be the import of the original, tishcan alaiv ananah. Let it be the place in which clouds shall be continually gathered together, so as to be the storehouse of the densest vapours, still in the act of being increasingly condensed.
Let the blackness of the day terrify it.] And let it be lapped in with sorrowe. – Coverdale. This is very expressive: lap signifies to fold up, or envelope any particular thing with fold upon fold, so as to cover it everywhere and secure it in all points. Leaving out the semicolon, we had better translate the whole clause thus: “Let the thickest cloud have its dwelling-place upon it, and let the bitterness of a day fill it with terror.” A day similar to that, says the Targum, in which Jeremiah was distressed for the destruction of the house of the sanctuary; or like that in which Jonah was cast into the sea of Tarsis; such a day as that on which some great or national misfortune has happened: probably in allusion to that in which the darkness that might be felt enveloped the whole land of Egypt, and the night in which the destroying angel slew all the first-born in the land.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Darkness and the shadow of death, i.e. a black and dark shadow, like that of the place of the dead, which is a land of darkness, and where the light is darkness, as Job explains this very phrase, Job 10:21,22; or so gross and palpable darkness, that by its horrors and damps may take away mens spirits and lives.
Stain it, i.e. take away its beauty and glory, and make it abominable, as a filthy thing. Or,
challenge it, i.e. take and keep the entire possession of it, so as the light may not have the least share in it.
Terrify it, to wit, the day, i.e. men in it. Let it be always observed as a frightful and dismal day.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Let . . . the shadow ofdeath(“deepest darkness,” Isa9:2).
stain itThis is alater sense of the verb [GESENIUS];better the old and more poetic idea, “Let darkness (the ancientnight of chaotic gloom) resume its rights over light (Ge1:2), and claim that day as its own.”
a cloudcollectively, agathered mass of dark clouds.
the blackness of the dayterrify itliterally, “the obscurations”; whateverdarkens the day [GESENIUS].The verb in Hebrew expresses sudden terrifying. May it besuddenly affrighted at its own darkness. UMBREITexplains it as “magical incantations that darken the day,”forming the climax to the previous clauses; Job3:8 speaks of “cursers of the day” similarly. But theformer view is simpler. Others refer it to the poisonous simoom wind.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let darkness and the shadow of death stain it,…. Let there be such darkness on it as on persons when dying, or in the state of the dead; hence the sorest afflictions, and the state of man in unregeneracy, are compared unto it, Ps 23:4; let there be nothing but foul weather, dirt, and darkness in it, which may make it very uncomfortable and undesirable; some render the word, “let darkness and [the] shadow of death redeem it” z, challenge and claim it as their own, and let light have no share or property in it:
let a cloud dwell upon it; as on Mount Sinai when the law was given; a thick dark cloud, even an assemblage of clouds, so thick and close together, that they seem but one cloud which cover the whole heavens, and obscure them, and hinder the light of the sun from shining on the earth; and this is wished to abide not for an hour or two, but to continue all the day:
let the blackness of the day terrify it; let it be frightful to itself; or rather, let the blackness be such, or the darkness of it such gross darkness, like that as was felt by the Egyptians; that the inhabitants of the earth may be terrified with it, as Moses and the Israelites were at Mount Sinai, at the blackness, tempest, thunders, and lightnings, there seen and heard: as some understand this of black vapours exhaled by the sun, with which the heavens might be filled, so others of sultry weather and scorching heat, which is intolerable: others render the words, “let them terrify it as the bitternesses of the day” a; either with bitter cursings on it, or through bitter calamities in it; or, “as those [who have] a bitter b day”, as in the margin of our Bibles, and in others.
z “vindicassent”, Junius Tremellius “vendicent”, Cocceius; “vindicent”, Schultens. a “tanquam amaritudines dici”, Schmidt, Michaelis; “velut amarulenta diei”, Schultens; so the Targum. b “Velut amari diei”, Mercerus; “tanquam amari diei”, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
(5) Stain.Literally, redeemi.e., claim as their rightful inheritance. The other meaning enters into this word, as in Isa. 63:3; Mal. 1:7.
Blackness of the dayi.e., preternatural darkness, inopportune and unexpected darkness, like that of eclipses, &c.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. The shadow of death tsal-maweth, was regarded by the ancients as one of the very few Hebrew compound words; but now, by De Dieu and many moderns, it is taken to be a derivative from , to be dark. Compare Arabic, Zalima, of the same meaning. Ewald and Dillmann point differently, and read tsalmouth, “ black darkness;” the latter of whom looks upon the idea of shadow in connexion with sheol as a feeble word to express the extreme darkness of Orcus, (Sheol.) Its gradational use here in connexion with darkness, as well as elsewhere in Scripture, (chapters Job 10:21; Job 28:3; Job 34:22; Psa 107:14,) points to its true meaning of deep and terrible darkness, such as the popular imagination in that day associated with the regions of the dead. It also appears in contradistinction to light, (Job 12:22😉 as an attributive of sheol, (Job 10:21😉 and in connexion with the gates of the world of the dead, (Job 38:17.). It is also used metaphorically for affliction, Job 16:16; and for evil and calamity, Psa 44:19; Isa 9:2. On the supposition that it is a compound word, the idea of “shadow of death” may have sprung from the darkness so frequently noticed to creep over the sight of the dying, which even now strikes terror, if so be at evening time it be not light. Zec 14:7. (See note on Mat 4:16.)
Stain it , claim or redeem it, the common and accepted meaning of the word. Our translators, following the Targum, probably took their rendering from , a kindred form of the word. The day of Job’s birth was once their possession, (Gen 1:2,) and as kinsmen the primeval darkness and chaos have a right to redeem and bring it back, as belonging to them, and not to the light. (Lev 25:25.)
Cloud dwell upon it “Let the cloud pitch its tent over it.” Schultens. This is an image common among the Arabs, and is thus illustrated by Schultens from the Arabic history of Tamerlane: “And when the darkness of the night shall dissolve its tents, and the dawn, as if marching forth to banquet, shall unfold her banners.”
The blackness , (from , “to be burnt,” “to be black,”) the darkenings or obscurations. The marginal rendering is that of Schultens, Mercer, etc. This is now of as little consideration as will be the proposed emendation of Hitzig, who changes the second into , thus making the expression similar to that of Job 24:13, (which see,) “like apostates from the light.” This view, which is not original, Furst had already condemned. The reading as above, “darkenings of the day,” is now generally accepted. Reference is supposed to be made to the darkness caused by an eclipse, which was thought by most ancient nations to forebode disaster. Thus Renan “Let an eclipse, fill it with terror.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 3:5. Let darknessstain it, &c. Let darknessclaim it; let thick night involve it. Houbigant; who observes well, that there enters nothing of pollution into the idea of darkness.
Fuente: Commentary on the Holy Bible by Thomas Coke
Job 3:5 Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
Ver. 5. Let darkness and the shadow of death stain it ] Let it be dies luctuosus et lethalis, such a deadly dark day, that each man may think it his last day, fatal and feral. Let there not be dimness only (such as appeareth through a painted glass, dyed with some obscure colour), but horrid and hideous darkness, such as was that at our Saviour’s passion, when the sun was totally eclipsed, and a great philosopher thereupon cried out, Either the God of Nature suffers, or the world is at an end. To darkness Job here emphatically addeth the shadow of death. The shadow is the dark part of the thing, so that the shadow of death is the darkest side of death, death in its blackest representation. Now let these stain it, saith he, or challenge it, or espouse it. In nocte funestatur mundi honor – Sordent, silent, stupent cuncta, saith Tertullian, elegantly.
Let a cloud dwell upon it
Let the blackness of the day terrify it
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the shadow of death. Hebrew. zalmaveth = the darkness of death.
stain it = pollute it. Hebrew. ga’al, to pollute; not ga’al, to redeem.
Fuente: Companion Bible Notes, Appendices and Graphics
the shadow: Job 10:21, Job 10:22, Job 16:16, Job 24:17, Job 28:3, Job 38:17, Psa 23:4, Psa 44:19, Psa 107:10, Psa 107:14, Isa 9:2, Jer 2:6, Jer 13:16, Amo 5:8, Mat 4:16, Luk 1:79
stain it: or, challenge it
let a cloud: Deu 4:11, Eze 30:3, Eze 34:12, Joe 2:2, Heb 12:18
let the blackness: or, let them terrify it, as those who have a bitter day, Jer 4:28, Amo 8:10
Reciprocal: Jdg 18:25 – angry Job 12:22 – bringeth Job 18:2 – mark Job 34:22 – nor
Fuente: The Treasury of Scripture Knowledge
Job 3:5. Let darkness and the shadow of death Let the most dismal darkness, like that of the place of the dead, which is a land of darkness, and where the light is darkness, Job 10:21-22; or darkness so gross and palpable, that its horrors are insupportable; stain it Take away its beauty and glory, and render it abominable as a filthy thing; or, rather, challenge or claim it, as the word , jigaluhu, here used, may properly be rendered, the verb , gaal, signifying, primarily, to avenge, redeem, rescue, deliver, claim, possess. Indeed, as Houbigant justly observes, There enters nothing of pollution into the idea of darkness. Let a cloud dwell upon it, &c. Let the thickest clouds wholly possess it, and render it terrible to men. Dr. Waterland renders the last clause, Let the blackness make it hideous.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:5 Let darkness and the {e} shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
(e) That is, most obscure darkness, which makes them afraid of death that they are in it.