Ayub 4:13

Alkitab Terjemahan Baru

waktu bermenung oleh sebab khayal malam, ketika tidur nyenyak menghinggapi orang.

Parallel Translations

Bahasa Indonesia Sehari-hari
waktu bermenung oleh sebab khayal malam, ketika tidur nyenyak menghinggapi orang.

Alkitab Terjemahan Lama
suatu dari pada segala khayal yang hebat pada malam, apabila tidur lelap berlaku atas manusia;

Bible Verse Review
  from Treasury of Scripure Knowledge

thoughts: Job 33:14-16, Genesis 20:3, Genesis 28:12, Genesis 31:24, Genesis 46:2, Numbers 12:6, Numbers 22:19, Numbers 22:20, Daniel 2:19, Daniel 2:28, Daniel 2:29, Daniel 4:5

deep sleep: Genesis 2:21, Genesis 15:12, Daniel 8:18, Daniel 10:9

Reciprocal: Judges 7:9 - the same Job 33:15 - a dream Psalms 91:5 - terror Daniel 7:1 - visions Zechariah 1:8 - by night Matthew 1:20 - in 1 Thessalonians 5:7 - they that sleep

Gill's Notes on the Bible

In thoughts from the visions of the night,.... While Eliphaz was thinking of and meditating upon divine things, or while he was revolving in his mind some night visions he had, before this was made unto him, see Daniel 2:29; in meditation the Lord is often pleased to make known more of his mind and will to his people; and this is one way in which he was wont to do it in former times, in a vision either in the day, as sometimes, or in the night, as at others, and as here, see

Numbers 12:6;

when deep sleep falleth on men; on sorrowful men, as Mr. Broughton renders it; such who have been laborious all the day, and getting their bread with sorrow and trouble, and are weary; who as soon as they lie down fall asleep, and sleep falls on them, and to such it is sweet, as the wise man says, Ecclesiastes 5:12; now it was at such a time when men ordinarily and commonly are asleep that this vision was had.

Barnes' Notes on the Bible

In thoughts - Amidst the tumultuous and anxious thoughts which occur in the night. The Hebrew word rendered thoughts, (שׂעפים śâ‛ı̂phı̂ym), means thoughts which divide and distract the mind.

From the visions of the night - On the meaning of the word visions, see the notes at Isaiah 1:1. This was a common mode in which the will of God was made known in ancient times. For an extended description of this method of communicating the will of God, the reader may consult my Introduction to Isaiah, Section 7.

When deep sleep falleth on men - The word here rendered deep sleep, תרדמה tardêmâh, commonly denotes a profound repose or slumber brought upon man by divine agency. So Schultens in loc. It is the word used to describe the “deep sleep” which God brought upon Adam when he took from his side a rib to form Eve, Genesis 2:21; and that, also, which came upon Abraham, when an horror of great darkness fell upon him; Genesis 15:12. It means here profound repose, and the vision which he saw was at that solemn hour when the world is usually locked in slumber. Umbreit renders this, “In the time of thoughts, before the night-visions,” and supposes that Eliphaz refers to the time that was especially favorable to meditation and to serious contemplation before the time of sleep and of dreams. In support of this use of the preposition מן mı̂n, he appeals to Haggai 2:16, and Noldius Concord. Part. p. 546.

Our common version, however, has probably preserved the true sense of the passage. It is impossible to conceive anything more sublime than this whole description. It was midnight. There was solitude and silence all around. At that fearful hour this vision came, and a sentiment was communicated to Eliphaz of the utmost importance, and fitted to make the deepest possible impression. The time; the quiet; the form of the image; its passing along, and then suddenly standing still; the silence, and then the deep and solemn voice - all were fitted to produce the proroundest awe. So graphic and so powerful is this description, that it would be impossible to read it - and particularly at midnight and alone - without something of the feeling of awe and horror which Eliphaz says it produced on his mind. It is a description which for power has probably never been equalled, though an attempt to describe an apparition from the invisible world has been often made. Virgil has attempted such a description, which, though exceedingly beautiful, is far inferior to this of the Sage of Teman. It is the description of the appearance of the wife of Aeneas:

Infelix simulacrum atque ipsius umbra Crousae

Visa mihi ante oculos, et nora major imago.

Obstupui, steteruntque comae, et vox faucibus haesit.

Aeneid ii. 772.

- “At length she hears,

And sudden through the shades of night appears;

Appears no more Creusa, nor my wife,

But a pale spectre, larger than the life.

Aghast, astonished, and struck dumb with fear,

I stood: like bristles rose my stiffened hair.”

Dryden

In the poems of Ossian, there are several descriptions of apparitions or ghosts, probably more sublime than are to be found in any other uninspired writings. One of the most magnificent of these, is that of the Spirit of Loda, which I will copy, in order that it may be compared with the one before us. “The wan cold moon rose in the east. Sleep dcscended on the youths. Their blue helmets glitter to the beam; the fading fire decays. But sleep did not rest on the king. He rose in the midst of his arms, and slowly ascended the hill, to behold the flame of Sarno’s tower. The flame was dim and distant: the moon hid her red flame in the east. A blast came from the mountain; on its wings was the Spirit or loda. He came to his place in his terrors, and shook his dusky spear. His eyes appear like flames in his dark face; his voice is like distant thunder. Fingal advanced his spear amid the night, and raised his voice on high. ‘Son of Night, retire: call thy winds, and fly! Why dost thou come to my presence with thy shadowy arms? Do I fear thy gloomy form, spirit of dismal Loda? Weak is thy shield of clouds; feeble is that meteor, thy sword! The blast rolls them together; and thou thyself art lost. Fly from my presence, Son of Night! Call thy winds and fly! ‘ ‘Dost thou force me from my place? ‘ replied the hollow voice. ‘The people bend before me. I turn the battle in the field of the brave. I look on the nations, and they vanish; my nostrils pour the blast of death. I come abroad on the winds; the tempests are before my face, but my dwelling is calm above the clouds; the fields of my rest are pleasant.’” Compare also, the description of the Ghost in Hamlet.

Clarke's Notes on the Bible

Verse Job 4:13. From the visions of the night — "It is in vain," says Mr. Good, "to search through ancient or modern poetry for a description that has any pretensions to rival that upon which we are now entering. Midnight-solitude - the deep sleep of all around - the dreadful chill and horripilation or erection of the hair over the whole body - the shivering, not of the muscles only, but of the bones themselves - the gliding approach of the spectre - the abruptness of his pause - his undefined and indescribable form - are all powerful and original characters, which have never been given with equal effect by any other writer."

Mr. Hervey's illustration is also striking and natural. "'Twas in the dead of night; all nature lay shrouded in darkness; every creature was buried in sleep. The most profound silence reigned through the universe. In these solemn moments Eliphaz, alone, all wakeful and solitary, was musing on sublime subjects. When, lo! an awful being burst into his apartment. A spirit passed before his face. Astonishment seized the beholder. His bones shivered within him; his flesh trembled all over him; and the hair of his head stood erect with horror. Sudden and unexpected was its appearance; not such its departure. It stood still, to present itself more fully to his view. It made a solemn pause, to prepare his mind for some momentous message. After which a voice was heard. A voice, for the importance of its meaning, worthy to be had in everlasting remembrance. It spoke, and these were its words:"