Job 3:10

3:1-10 For seven days Job's friends sat by him in silence, without offering consolidation: at the same time Satan assaulted his mind to shake his confidence, and to fill him with hard thoughts of God. The permission seems to have extended to this, as well as to torturing the body. Job was an especial type of Christ, whose inward sufferings, both in the garden and on the cross, were the most dreadful; and arose in a great degree from the assaults of Satan in that hour of darkness. These inward trials show the reason of the change that took place in Job's conduct, from entire submission to the will of God, to the impatience which appears here, and in other parts of the book. The believer, who knows that a few drops of this bitter cup are more dreadful than the sharpest outward afflictions, while he is favoured with a sweet sense of the love and presence of God, will not be surprised to find that Job proved a man of like passions with others; but will rejoice that Satan was disappointed, and could not prove him a hypocrite; for though he cursed the day of his birth, he did not curse his God. Job doubtless was afterwards ashamed of these wishes, and we may suppose what must be his judgment of them now he is in everlasting happiness.

Or "of my belly" (m), or "womb"; which Aben Ezra interprets of the navel, by which the infant receives its food and nourishment before it is born, and which, if closed, he must have died in embryo; but rather it is to be understood of his mother's womb, called his, because he was conceived and bore in it, and was brought forth from it; and the sense is, that he complains of the night, either that it did not close his mother's womb, and hinder the conception of him, as Gersom, Sephorno, Bar Tzemach, and others, and is the usual sense of the phrase of closing the womb, and which is commonly ascribed to God, Genesis 20:17 1 Samuel 1:5 ; which Job here attributes to the night, purposely avoiding to make mention of the name of God, that he might not seem to complain of him, or directly point at him; or else the blame laid on that night is, that it did not so shut up the doors of his mother's womb, that he might not have come out from thence into the world, wishing that had been his grave, and his mother always big with him, as Jarchi, and which sense is favoured by Jeremiah 20:17 ; a wish cruel to his mother, as well as unnatural to himself: nor hid sorrow from mine eyes; which it would have done, had it done that which is complained of it did not; had it he could not have perceived it experimentally, endured the sorrows and afflictions he did from the Chaldeans and Sabeans, from Satan, his wife, and friends; and had never known the trouble of loss of substance, children, and heal

Job 3:10 . Because it shut not up my mother’s womb — Because it did not confine me to the dark prison of the womb, but suffered me to escape from thence; nor hid sorrow from mine eyes — Because it did not keep me from entering into this miserable life, and seeing or experiencing those bitter sorrows under which I now groan.

Verse 10. - Because it shut not up the doors of my mother's womb ; literally, of my womb ; i.e. "of the womb which bare me." By a stretch of imagination, the night is supposed to have power to open or shut wombs, and is blamed for not having shut up the womb in which Job was conceived. Nor hid sorrow from mine eyes ; i.e . "and did not so prevent all the sorrows that have befallen me." Job 3:10

Because it shut not up, to wit, the night or the day; to which those things are ascribed which were done by others in them, as is frequent in poetical writings, such as this is. Or, he , i.e. God; whom in modesty and reverence he forbears to name. Yet he doth not curse God for his birth, as the devil presaged, but only wisheth that the day of his birth might have manifest characters of a curse impressed upon it. Shut not up the doors ; that it might either never have conceived me, or at least never have brought me forth. Mother’s; which word is here fitly supplied, both out of Job 1:21 31:18 , where it is expressed; and by comparing other places where it is necessarily to be understood, though the womb only be mentioned, as Job 10:19 Psalm 58:3 Isaiah 48:8 Jeremiah 1:5 . Nor hid sorrow from mine eyes, because it did not keep me from entering into this miserable life, and seeing, i.e. feeling, or experiencing, (as that word is oft used,) those bitter sorrows under which I now groan.

Because it shut not up ... - That is, because the accursed day and night did not do it. Aben Ezra supposes that God is meant here, and that the complaint of Job is that he did not close his mother's womb. But the more natural interpretation is to refer it to the Νυχθήμεροι Nuchthēmeroi - the night and the day which he had been cursing, on which he was born. Throughout the description the day and the night are personified, and are spoken of as active in introducing him into the world. He here curses them because they did not wholly prevent his birth. Nor hid sorrow from mine eyes - By preventing my being born. The meaning is, that he would not have known sorrow if he had then died.

10 Because it did not close the doors of my mother's womb, Nor hid sorrow from my eyes. 11 Why did I not die from the womb, Come forth from the womb and expire? 12 Why have the knees welcomed me? And why the breasts, that I should suck? The whole strophe contains strong reason for his cursing the night of his conception or birth. It should rather have closed (i.e., make the womb barren, to be explained according to 1 Samuel 1:5; Genesis 16:2) the doors of his womb (i.e., the womb that conceived concepit him), and so have withdrawn the sorrow he now experiences from his unborn eyes (on the extended force of the negative, vid., Ges. 152, 3). Then why, i.e., to what purpose worth the labour, is he then conceived and born? The four questions, Job 3:11., form a climax: he follows the course of his life from its commencement in embryo (מרהם, to be explained according to Jeremiah 20:17, and Job 10:18, where, however, it is מן local, not as here, temporal) to the birth, and from the joy of his father who took the new-born child upon his knees (comp. Genesis 50:23) to the first development of the infant, and he curses this growing life in its four phases (Arnh., Schlottm.). Observe the consecutio temp. The fut. אמוּת has the signification moriebar, because taken from the thought of the first period of his conception and birth; so also ואגוע, governed by the preceding perf., the signification et exspirabam (Ges. 127, 4, c). Just so אינק, but modal, ut sugerem ea.