Job 3:5
in Job 3May darkness and gloom reclaim it, and a cloud settle over it; may the blackness of the day overwhelm it.
BSB
The same verse in ASV and KJV ▾
ASV
Let darkness and the shadow of death claim it for their own; Let a cloud dwell upon it; Let all that maketh black the day terrify it.
KJV
Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
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This verse in Job 3
Commentary
12 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Let darkness and the shadow of death - The Hebrew word צלמות tsalmâveth is exceedingly musical and poetical. It is derived from צל tsêl, “a shadow,” and מות mâveth, “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:
This site's exposition
May the day of my birth perish
on Job 3:3-6
Job's curse runs backward through the words of creation, Genesis 1 spoken in reverse over a single day. Verse 5 piles up nearly every Hebrew word for darkness the language has. Gill notes the request cannot be granted, since the day has already passed into history and cannot be unmade.
This site's exposition
May darkness and gloom reclaim it
The verb reclaim comes from the Hebrew root of the kinsman-redeemer, and Clarke reads it as darkness claiming the day as its kin. Barnes reads gloom as shadow and death, the deepest dark. Jamieson, Fausset and Brown hear sudden terror in the verb overwhelm, the day frightened by its blackness.
The record, by era
The Church Fathers2 voices
According to Job's words, he desires that the moon or the stars might not illuminate his night but that it may be obscured by thick darkness, which Job calls the shadow of death. If one carefully examines the text's meaning, Job demands through his prayers …
Learn here the reason which led the Emmanuel to a new birth in the flesh. Certainly the sin of the world was the reason for the advent of Christ.
The Medieval Church3 voices
HISTORICAL INTERPRETATION. Let darkness and the shadow of death stain it. By 'the shadow of death,' we must understand 'oblivion,' for as death ends life, so oblivion puts an end to memory. As therefore the apostate Angel is delivered over to eternal oblivion, he is overclouded with the shadow of death. Therefore let him say, Let darkness and the shadow of death stain it; i.e. 'So let him be overwhelmed with the blindness of error, that he never more rise up again to the light of repentance by recollection of God's regard. Let a cloud dwell upon it: and let it be enveloped in bitterness. It is one thing that our old enemy suffers now, bound by the chains of his own wickedness, and another that he will have to suffer at the end. For in that he is fallen from the rank of the interior light, he now confounds himself within with the darkness of error; and hereafter he is involved in bitterness, in that by desert of a voluntary blindness, he is tortured with the eternal torments of hell. Let it be said then, 'What is it that he, who has lost the calm of the light interior, now endures as the foretaste of his final punishment? Let a cloud dwell upon it. Moreover let that subsequent doom be added also, which preys upon him without end.' Let him be folded up in bitterness; for every thing folded up, shews, as it were, no end any where, for as it shews not where it begins, so neither does it discover where it leaves off. The old enemy then is said to be folded up in bitterness, in that not only every kind of punishment, but punishment too without end awaits his Pride; which same doom then receives its beginning when the righteous Judge cometh at the last Judgment.
Second, from the interposition of clouds or things like this which hide the rays of the sun. The text means this when it says, "Let gloom claim it." Third, when the subject himself lacks the power of sight, since when someone is dead or deprived …
MORAL INTERPRETATION. Let darkness and the shadow of death stain it. Then indeed darkness stains the day, when the delight of our inclinations is smitten through with the inflictions of penance. By darkness moreover may be signified secret decisions. For what we see in the light we know, but in the dark we either discern nothing at all, or our eyes are bewildered with an uncertain sight. Secret decrees then are like a certain kind of darkness before our eyes, being utterly inscrutable to us.
4 more voices on this verse
The Puritans and the Awakening2 voices
Death - A black and dark shadow like that of the place of the dead, which is a land of darkness. Slain - Take away its beauty and glory. Terrify - That is, men in it.
Let darkness and the shadow of death stain it,....
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
The verb in Hebrew expresses sudden terrifying. May it be suddenly affrighted at its own darkness. UMBREIT explains it as "magical incantations that darken the day," forming the climax to the previous clauses;
Let darkness and the shadow of death stain it - יגאלהו yigaluhu, “pollute or avenge it,” from גאל gaal, to vindicate, avenge, etc.; hence גאל 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, εκλαβοι αυτην, 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, תשכן עליו אננה 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 vapors, 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. […]
The words behind it
9 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| יִגְאָלֻ֡הוּ | yigaluhu | let them reclaim it | H1350 → | |
| חֹ֣שֶׁךְ | choshekh | darkness | H2822 → | 80 times |
| וְ֭צַלְמָוֶת | vetzalmavet | and deep darkness | H6757 → | 18 times |
| תִּשְׁכָּן־ | tishkon- | let it settle down | H7931 → | 129 times |
| עָלָ֣יו | ʾalav | over it | H5921 → | 5755 times |
| עֲנָנָ֑ה | ʾananah | cloud | H6053 → | |
| יְ֝בַעֲתֻ֗הוּ | yevaatuhu | let them terrify it | H1204 → | 16 times |
| כִּֽמְרִ֥ירֵי | kimrirei | [the] darkness<es> of | H3650 → | |
| יֽוֹם׃ | yom | day | H3117 → | 2304 times |
יִגְאָלֻ֡הוּlet them reclaim it
yigaluhuH1350 →
חֹ֣שֶׁךְdarkness
choshekhH2822 →80 times
וְ֭צַלְמָוֶתand deep darkness
vetzalmavetH6757 →18 times
תִּשְׁכָּן־let it settle down
tishkon-H7931 →129 times
עָלָ֣יוover it
ʾalavH5921 →5755 times
עֲנָנָ֑הcloud
ʾananahH6053 →
יְ֝בַעֲתֻ֗הוּlet them terrify it
yevaatuhuH1204 →16 times
כִּֽמְרִ֥ירֵי[the] darkness<es> of
kimrireiH3650 →
יֽוֹם׃day
yomH3117 →2304 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Psalms 23:4Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff, they comfort me.
it leads to
- Isaiah 41:10
Do not fear, for I am with you; do not be afraid, for I am your God. I will strengthen you; I will surely help you; I will uphold you with My right hand…
- Psalms 118:6
The LORD is on my side; I will not be afraid. What can man do to me?
- Psalms 138:7
If I walk in the midst of trouble, You preserve me from the anger of my foes; You extend Your hand, and Your right hand saves me.
- Isaiah 43:1–2
Now this is what the LORD says— He who created you, O Jacob, and He who formed you, O Israel: “Do not fear, for I have redeemed you; I have called you by your…
- Psalms 3:6
I will not fear the myriads set against me on every side.
- Isaiah 41:10
Through
Isaiah 9:2The people walking in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.
it leads to
- Matthew 4:16
the people living in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.”
- Ephesians 5:8
For you were once darkness, but now you are light in the Lord. Walk as children of light,
- John 8:12
Once again, Jesus spoke to the people and said, “I am the light of the world. Whoever follows Me will never walk in the darkness, but will have the light of life.”
- Matthew 4:16
Where this verse is studied
On this page
Studies1
About Job

This page draws on 12 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments; Ephrem the Syrian, COMMENTARY ON JOB 3:4; Franz Delitzsch, Biblical Commentary on the Book of Job; Gregory the Dialogist, Morals on the Book of Job, Book IV; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Olympiodorus of Alexandria, COMMENTARY ON JOB 3:4-5 and Thomas Aquinas, Commentary on Job.
