Tafsiran yang Mengutip untuk Ayub 3:5

1. and it mentions the day of the destructions that it will be a day of darkness and dense clouds, smoke and gloom. These descriptions all apply to the destruction of the first Temple and the troubles that came along with. And on this Ivoy (3:5) says about the day of his birth "may darkness and gloom claim it and a cloud lie on it". And maybe it is a hint to the day that is decreed for our troubles that is the 9th of Av. Because that is the day of Gd that he put aside to take vengence on His nation and it was darkness and gloom for the generation who was in the desert because on that day the decrees of the spies took place. And it was a day of clouds and smoke when the Temple was destroyed. And it is say it is spreaking on the mountains meaning that it is like there was no light in the world except the darkness and that was spreading on the mountains. The word in the pasuk "shachar" is from the root of the word "black" and therefore the daybreak is called "shachar" because the light has not yet started to spread on the world. And the meaning is the darkness hints to a great multitude of a nation that Nevuchad nezer brought to Jerusalem that was great in number and mighty in stregnth and there was never before like it in the world and never again afterwards for gerenations. This means that from the time the world was created, no nation had ever gone to war with such a great and mighty army like him and afterwards this will never be for generations. even the army led by Titus to destoruy the second Temple was much larger than Nevud Nezers and therefore it says "for generations" since Titus's army was many generations later after 500 years.

אגאלתי I stained. The א is here substituted for ה, the characteristic of the Hiphil, or the word is a compound of the past and future; I prefer the latter explanation. As to its meaning I stained, comp. יגאלהו shall stain it (Job 3:5)

Let me now explain the mystical element referred to by Ibn Ezra. Our verse refers to the celestial forces (which activate the effect of this water) as מרים. We know already from Job 3,5 that he called the day on which he had been born מרירי יום ואוררי יום, “a bitter day and a cursed day.” [Actually what Job said was that “if the day had been cursed he would not have been born; as it is was his misfortune that the day had not been cursed. Ed.] According to our author the letter כ in the words יבעתוהו כמרירי יום, (Job 3,5) is not to be understood as part of the root but as a prefix just as in Hoseah 5,10 כ-מסיגי גבול, “just as people who illegally move boundaries.” Job also said in verse 8 of that chapter יקבהו אוררי יום העתידים ערר לויתן, “may those who cast spells on the day damn it, those prepared to disable Leviathan.” Our sages (Baba Batra 75) have also predicted that the archangel Gavriel will instigate a hunt for Leviathan and were it not for G’d’s personal assistance to the archangel he would not be able to subdue this monster. They base this on Job 40,19: “He is the first of G’d’s works; only His Maker can draw the sword against him.”