Ayub 3:10-11
Konteks3:10 because it 1 did not shut the doors 2 of my mother’s womb on me, 3
nor did it hide trouble 4 from my eyes!
3:11 “Why did I not 6 die 7 at birth, 8
and why did I not expire
as 9 I came out of the womb?
Yeremia 15:10
Konteks“Oh, mother, how I regret 11 that you ever gave birth to me!
I am always starting arguments and quarrels with the people of this land. 12
I have not lent money to anyone and I have not borrowed from anyone.
Yet all of these people are treating me with contempt.” 13
Yeremia 20:14-18
Konteks20:14 Cursed be the day I was born!
May that day not be blessed when my mother gave birth to me. 14
20:15 Cursed be the man
who made my father very glad
when he brought him the news
that a baby boy had been born to him! 15
20:16 May that man be like the cities 16
that the Lord destroyed without showing any mercy.
May he hear a cry of distress in the morning
and a battle cry at noon.
20:17 For he did not kill me before I came from the womb,
making my pregnant mother’s womb my grave forever. 17
20:18 Why did I ever come forth from my mother’s womb?
All I experience is trouble and grief,
and I spend my days in shame. 18
Matius 26:24
Konteks26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”
[3:10] 1 tn The subject is still “that night.” Here, at the end of this first section, Job finally expresses the crime of that night – it did not hinder his birth.
[3:10] 2 sn This use of doors for the womb forms an implied comparison; the night should have hindered conception (see Gen 20:18 and 1 Sam 1:5).
[3:10] 3 tn The Hebrew has simply “my belly [= womb].” The suffix on the noun must be objective – it was the womb of Job’s mother in which he lay before his birth. See however N. C. Habel, “The Dative Suffix in Job 33:13,” Bib 63 (1982): 258-59, who thinks it is deliberately ambiguous.
[3:10] 4 tn The word עָמָל (’amal) means “work, heavy labor, agonizing labor, struggle” with the idea of fatigue and pain.
[3:11] 5 sn Job follows his initial cry with a series of rhetorical questions. His argument runs along these lines: since he was born (v. 10), the next chance he had of escaping this life of misery would have been to be still born (vv. 11-12, 16). In vv. 13-19 Job considers death as falling into a peaceful sleep in a place where there is no trouble. The high frequency of rhetorical questions in series is a characteristic of the Book of Job that sets it off from all other portions of the OT. The effect is primarily dramatic, creating a tension that requires resolution. See W. Watson, Classical Hebrew Poetry, 340-41.
[3:11] 6 tn The negative only occurs with the first clause, but it extends its influence to the parallel second clause (GKC 483 §152.z).
[3:11] 7 tn The two verbs in this verse are both prefix conjugations; they are clearly referring to the past and should be classified as preterites. E. Dhorme (Job, 32) notes that the verb “I came out” is in the perfect to mark its priority in time in relation to the other verbs.
[3:11] 8 tn The translation “at birth” is very smooth, but catches the meaning and avoids the tautology in the verse. The line literally reads “from the womb.” The second half of the verse has the verb “I came out/forth” which does double duty for both parallel lines. The second half uses “belly” for the womb.
[3:11] 9 tn The two halves of the verse use the prepositional phrases (“from the womb” and “from the belly I went out”) in the temporal sense of “on emerging from the womb.”
[15:10] 10 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark a shift in the speaker.
[15:10] 11 tn Heb “Woe to me, my mother.” See the comments on 4:13 and 10:19.
[15:10] 12 tn Heb “A man of strife and a man of contention with all the land.” The “of” relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God’s covenant messenger charging people with wrong doing he has instigated counterarguments and stirred about strife and contention against him.
[15:10] 13 tc The translation follows the almost universally agreed upon correction of the MT. Instead of reading כֻּלֹּה מְקַלְלַונִי (kulloh mÿqallavni, “all of him is cursing me”) as the Masoretes proposed (Qere) one should read קִלְלוּנִי (qilluni) with the written text (Kethib) and redivide and repoint with the suggestion in BHS כֻּלְּהֶם (qullÿhem, “all of them are cursing me”).
[20:14] 14 sn From the heights of exaltation, Jeremiah returns to the depths of despair. For similar mood swings in the psalms of lament compare Ps 102. Verses 14-18 are similar in tone and mood to Job 3:1-10. They are very forceful rhetorical ways of Job and Jeremiah expressing the wish that they had never been born.
[20:15] 15 tn Heb “Cursed be the man who brought my father the news saying, ‘A son, a male, has been born to you,’ making glad his joy.” This verse has been restructured for English stylistic purposes.
[20:15] sn The birth of a child was an occasion of great joy. This was especially true if the child was a boy because it meant the continuance of the family line and the right of retention of the family property. See Ruth 4:10, 13-17.
[20:16] 16 sn The cities alluded to are Sodom and Gomorrah and the cities of the Jordan plain which had become proverbial for their wickedness and for the destruction that the
[20:17] 17 tn Heb “because he did not kill me from the womb so my mother might be to me for my grave and her womb eternally pregnant.” The sentence structure has been modified and the word “womb” moved from the last line to the next to the last line for English stylistic purposes and greater clarity.
[20:18] 18 tn Heb “Why did I come forth from the womb to see [= so that I might see] trouble and grief and that my days might be consumed in shame.”
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