¹ tn The relative clause is carried by the preposition with the resumptive pronoun: “the day [which] I was born in it” meaning “the day on which I was born” (see GKC 486-88 §155.f, i).

² tn The verb is the Niphal imperfect. It may be interpreted in this dependent clause (1) as representing a future event from some point of time in the past – “the day on which I was born” or “would be born” (see GKC 316 §107.k). Or (2) it may simply serve as a preterite indicating action that is in the past.

³ tn The MT simply has “and the night – it said….” By simple juxtaposition with the parallel construction (“on which I was born”) the verb “it said” must be a relative clause explaining “the night.” Rather than supply “in which” and make the verb passive (which is possible since no specific subject is provided, but leaves open the question of who said it), it is preferable to take the verse as a personification. First Job cursed the day; now he cursed the night that spoke about what it witnessed. See A. Ehrman, “A Note on the Verb ‘amar,” JQR 55 (1964/65): 166-67.

⁴ tn The word is גֶּבֶר (gever, “a man”). The word usually distinguishes a man as strong, distinct from children and women. Translations which render this as “boy” (to remove the apparent contradiction of an adult being “conceived” in the womb) miss this point.

⁵ sn The announcement at birth is to the fact that a male was conceived. The same parallelism between “brought forth/born” and “conceived” may be found in Ps 51:7 HT (51:5 ET). The motifs of the night of conception and the day of birth will be developed by Job. For the entire verse, which is more a wish or malediction than a curse, see S. H. Blank, “‘Perish the Day!’ A Misdirected Curse (Job 3:3),” Prophetic Thought, 61-63.

⁶ tn The LXX in the place of “breath” has “word” or “command,” probably to limit the anthropomorphism. The word is מִנִּשְׁמַת (minnishmat) comprising מִן (min) + נִשְׁמַת (nishmat, the construct of נְשָׁמָה [nÿshamah]): “from/at the breath of.” The “breath of God” occurs frequently in Scripture. In Gen 2:7 it imparts life; but here it destroys it. The figure probably does indicate a divine decree from God (e.g., “depart from me”) – so the LXX may have been simply interpreting.

⁷ sn The statement is saying that if some die by misfortune it is because divine retribution or anger has come upon them. This is not necessarily the case, as the NT declares (see Luke 13:1-5).

⁸ tn The word רוּחַ (ruakh) is now parallel to נְשָׁמָה (nÿshamah); both can mean “breath” or “wind.” To avoid using “breath” for both lines, “blast” has been employed here. The word is followed by אַפוֹ (’afo) which could be translated “his anger” or “his nostril.” If “nostril” is retained, then it is a very bold anthropomorphism to indicate the fuming wrath of God. It is close to the picture of the hot wind coming off the desert to scorch the plants (see Hos 13:15).

⁹ tn The metaphors are changed now to a demolished building and an uprooted tree. The verb is נָתַץ (natats, “to demolish”). Since it is Job himself who is the object, the meaning cannot be “demolish” (as of a house so that an inhabitant has to leave), but more of the attack or the battering.

¹⁰ tn The text has הָלַךְ (halakh, “to leave”). But in view of Job 14:20, “perish” or “depart” would be a better meaning here.

¹¹ tn The verb נָסַע (nasa’) means “to travel” generally, but specifically it means “to pull up the tent pegs and move.” The Hiphil here means “uproot.” It is used of a vine in Ps 80:9. The idea here does not contradict Job 14:7, for there the tree still had roots and so could grow.

¹² tn The NEB has “my tent rope,” but that seems too contrived here. It is absurd to pull up a tent-rope like a tree.

¹³ tn Heb “like a tree.” The words “one uproots” are supplied in the translation for clarity.

¹⁴ tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.