Job 3:1

“After this opened Job his mouth, etc.] order to speak, and began to speak of his troubles and afflictions, and the sense he had of them; for though, this phrase may sometimes signify to speak aloud, clearly and distinctly, and with great freedom and boldness, yet here it seems to design no more than beginning to speak, or breaking silence after it had been long kept: be spake after his first trial and blessed the name of the Lord, and upon his second, and reproved his wife for her foolish speaking; but upon the visit of his three friends, and during the space of seven days, a profound silence was kept by him and them; and when he perceived that they chose not to speak to him, and perhaps his…”

“JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19) opened his mouth--The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (Psa 78:2). He formally began. cursed his day--the strict Hebrew word for "cursing:" not the same as in Job 1:5. Job cursed his birthday, but not his God.”

“After this - Dr. Good renders this, “at length.” It means after the long silence of his friends, and after he saw that there was no prospect of relief or of consolation. Opened Job his mouth - The usual formula in Hebrew to denote thc commencement of a speech; see Matthew 5:2. Schultens contends that it means boldness and vehemency of speech, παῤῥησία parrēsia, or an opening of the mouth for the purpose of accusing, expostulating, or complaining; or to begin to utter some sententious, profound, or sublime maxim; and in support of this he appeals to Psalms 78:2, ard Proverbs 8:6. There is probably, however nothing more intended than to begin to speak. It is in accordance with Oriental…”

“His day - His birth - day, in vain do some endeavour to excuse this and the following speeches of Job, who afterwards is reproved by God, and severely accuseth himself for them, Job 38:2, Job 40:4, Job 13:3, Job 13:6. And yet he does not proceed so far as to curse God, but makes the devil a liar: but although he does not break forth into direct reproaches of God, yet he makes indirect reflections upon his providence. His curse was sinful, both because it was vain, being applied to a thing, which was not capable of blessing and cursing, and because it cast a blame upon God for bringing that day, and for giving him life on that day. Job 3:3”

“3:1-26 Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18). 3:1-10 Job spoke and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job cursed the day of his birth in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.”

“After: Job 1:22, Job 2:10 opened: Job 35:16; Psa 39:2, Psa 39:3, Psa 106:33 cursed: Job 3:3, Job 1:11, Job 2:5, Job 2:9; Jer 20:14, Jer 20:15 his day: That is, the day of his birth. Job 3:2”

“Job's first longer utterance now commences, by which he involved himself in the conflict, which is his seventh temptation or trial. 1, 2 After this Job opened his mouth, and cursed his day. And Job spake, and said. Job 3:2 Job 3:2 consists only of three words, which are separated by Rebia; and ויאמר, although Milel, is vocalized ויּאמר, because the usual form ויּאמר, which always immediately precedes direct narration, is not well suited to close the verse. ענה, signifies to begin to speak from some previous incitement, as the New Testament ἀποκρίνεσθαι (not always = השׁיב) is also sometimes used. (Note: Vid., on this use of ἀποκρίνεσθαι, Quaestio xxi. of the Amphilochia of Photius in…”