Ayub 4:19

Alkitab Terjemahan Baru

lebih-lebih lagi mereka yang diam dalam pondok tanah liat, yang dasarnya dalam debu, yang mati terpijat seperti gegat.

Parallel Translations

Bahasa Indonesia Sehari-hari
lebih-lebih lagi mereka yang diam dalam pondok tanah liat, yang dasarnya dalam debu, yang mati terpijat seperti gegat.

Alkitab Terjemahan Lama
Istimewa pula akan mereka yang mendiami pondok dari pada tanah liat, yang beralaskan duli dan yang terpijak-pijak bagaikan ulat,

Bible Verse Review
  from Treasury of Scripure Knowledge

dwell: Job 10:9, Job 13:12, Job 33:6, Genesis 2:7, Genesis 3:19, Genesis 18:27, Ecclesiastes 12:7, 2 Corinthians 4:7, 2 Corinthians 5:1

crushed: Job 13:28, Job 14:2, Psalms 39:11, Psalms 90:5-7, Psalms 103:15, Psalms 103:16, Psalms 146:4, 1 Peter 1:24

Reciprocal: 2 Chronicles 6:18 - how much Job 9:14 - How much Job 15:16 - abominable Job 25:6 - How much less Psalms 144:4 - Man Isaiah 51:8 - the moth

Gill's Notes on the Bible

How much less [on] them that dwell in houses of clay,.... Meaning men, but not as dwelling in houses, in a proper sense, made of clay dried by the sun, as were common in the eastern countries; nor in mean cottages, as distinguished from cedar, and ceiled houses, in which great personages dwelt, for this respects men in common; nor as being in the houses of the grave, as the Targum, Jarchi, and others, which are no other than dust, dirt, and clay; for this regards not the dead, but the living; but the bodies of men are meant; in which their souls dwell; which shows the superior excellency of the soul to the body, and its independency of it, being capable of existing without it, as it does in the separate state before the resurrection; so bodies are called tabernacles, and earthen vessels, and earthly houses, 2 Peter 1:13 2 Corinthians 4:7; and bodies of clay, Job 13:12; so the body is by Epictetus c called clay elegantly wrought; and another Heathen writer d calls it clay steeped in, or macerated and mixed with blood: being of clay denotes the original of bodies, the dust of the earth; and the frailty of them, like brittle clay, and the pollution of them, all the members thereof being defiled with sin, and so called vile bodies, and will remain such till changed by Christ, Philippians 3:21; now the argument stands thus, if God put no trust in angels, then much less in poor, frail, mortal, sinful men; he has no dependence on their services, whose weakness, unprofitableness, and unfaithfulness, he well knows; he puts no trust in their purposes, and resolutions, and vows, which often come to nothing; nor does he trust his own people with their salvation and justification, or put these things upon the foot of their works, but trusts them and the salvation and justification of them with his Son, and puts them upon the foot of his own grace and mercy: and if he charges the holy angels with folly, then much more (for so it may be also rendered) will he charge mortal sinful men with it, who are born like the wild ass's colt, and are foolish as well as disobedient, even his chosen ones, especially before conversion; or thus if so stands the case of angels, then much less can man be just before him, and pure in his sight: the weakness, frailty, and pollution of the bodies of men, are further enlarged on in some following clauses:

whose foundation [is] in the dust; meaning not the lower parts of the body, as the feet, which support and bear it up; rather the soul, which is the basis of it, referring to its corruption and depravity by sin; though it seems chiefly to respect the original of the body, which is the dust of the earth, of which it consists, and to which it will return again, this being but a poor foundation to stand upon, Genesis 2:7; for the sense is, whose foundation is dust, mere dust, the particle ב being redundant, or rather an Arabism:

[which] are crushed before the moth? that is, which bodies of men, or houses of clay founded in the dust; or, "they crush them"; or "which" or "whom [they] crush" e; either God, Father, Son, and Spirit, as some; or the angels, as others; or distresses, calamities, and afflictions, which sense seems best, by which they are crushed "before the moth" or "worm" f; that is, before they die, and come to be the repast of worms, Job 19:26; or before a moth is destroyed, as soon, or sooner g, than it is; so a man may be crushed to death, or his life taken from him, as soon as a moth's; either by the immediate hand of God, as Ananias and Sapphira, Acts 5:5; or by the sword of man, as Amasa by Joab, 2 Samuel 20:10; or rather, "like a moth" h, as easily and as quickly as a moth is crushed between a man's fingers, or by his foot: some, as Saadiah Gaon, and others, render it, "before Arcturus" i, a constellation in the heavens, Job 9:9; and take the phrase to be the same as that, "before the sun"; Psalms 72:17; and to denote the perpetuity and duration of their being crushed, which would be as long as the sun or Arcturus continued, that is, for ever; but either of the above senses is best, especially the last of them.

c Arrian. Epictet. l. 1. c. 1. d Theodor. Gadareus, apud Sueton. Vit. Tiber. c. 57. e ידכאום "conterent eos", Montanus, Mercerus, Michaelis, Schultens; "sub trinitas personarum", Schmidt; "angeli", Mercerus; so Sephorno and R. Simeon Bar Tzemach; "calamitates", Vatablus; so some in Bar Tzemach. f לפני עש "conam verme", Coceius; so the Targum and Bar Tzemach. g "Antequam tinea", Junius Tremellius "citius quam tinea", Piscator. h σητος τροπον, Sept. "instar tineae", Noldius, Schmidt; so Aben Ezra and Broughton. i "Donec fuerit Arcturus", Pagninus, Vatablus; so some in Aben Ezra, Ben Melech.

Barnes' Notes on the Bible

How much less - (אף 'aph). This particle has the general sense of addition, accession, especially of something more important;” yea more, besides, even.” Gesenius. The meaning here is, “how much more true is this of man!” He puts no confidence in his angels; he charges them with frailty; how much more strikingly true must this be of man! It is not merely, as our common translation would seem to imply, that he put much less confidence in man than in angels; it is, that all he had said must be more strikingly true of man, who dwelt in so frail and humble a habitation.

In them that dwell in houses of clay - In man. The phrase “houses of clay” refers to the body made of dust. The sense is, that man, from the fact that he dwells in such a tabernacle, is far inferior to the pure spirits that surround the throne of God, and much more liable to sin. The body is represented as a temporary tent, tabernacle, or dwelling for the soul. That dwelling is soon to be taken down, and its tenant, the soul, to be removed to other abodes. So Paul 2 Corinthians 5:1 speaks of the body as ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους hē epigeios hēmōn oikia tou skēnous - “our earthly house of this tabernacle.” So Plato speaks of it as γηΐ́νον σκῆνος gēinon skēnos - an earthly tent; and so Aristophanes (Av. 587), among other contemptuous expressions applied to people, calls them πλάσματα πηλοῦ plasmata pēlou, “vessels of clay.” The idea in the verse before us is beautiful, and as affecting as it is beautiful. A house of clay (חמר chômer) was little fitted to bear the extremes of heat and cold, of storm and sunshine, of rain, and frost, and snow, and would soon crumble and decay. It must be a frail and temporary dwelling. It could not endure the changes of the seasons and the lapse of years like a dwelling of granite or marble. So with our bodies. They can bear little. They are frail, infirm, and feeble. They are easily prostrated, and soon fall back to their native dust. How can they who dwelt in such edifices, be in any way compared with the Infinite and Eternal God?

Whose foundation is in the dust - A house to be firm and secure should be founded on a rock; see Matthew 7:25. The figure is kept up here of comparing man with a house; and as a house that is built on the sand or the dust may be easily washed away (compare Matthew 7:26-27), and could not be confided in, so it was with man. He was like such a dwelling; and no more confidence could be reposed in him than in such a house.

Which are crushed - They are broken in pieces, trampled on, destroyed (דכא dâkâ'), by the most insignificant objects.

Before the moth - See Isaiah 50:9, note; Isaiah 51:8, note. The word moth (עשׁ ‛âsh), Greek σής sēs, Vulgate, tinea, denotes properly an insect which flies by night, and particularly that which attaches itself to woolen cloth and consumes it. It is possible, however, that the word here denotes the moth-worm. This “moth-worm is one state of the creature. which first is inclosed in an egg, and thence issues in the form of a worm; after a time, it quits the form of a worm, to assume that of the complete state of the insect, or the moth.” Calmet. The comparison here, therefore, is not that of a moth flying against a house to overset it, nor of the moth consuming man as it does a garment, but it is that of a feeble worm that preys upon man and destroys him; and the idea is, that the most feeble of all objects may crush him. The following remarks from Niebuhr (Reisebeschreibung von Arabien, S. 133), will serve to illustrate this passage, and show that so feeble a thing as a worm may destroy human life. “There is in Yemen, in India, and on the coasts of the South Sea, a common sickness caused by the Guinea, or nerve-worm, known to European physicians by the name of vena Medinensis. It is supposed in Yemen that this worm is ingested from the bad water which the inhabitants of those countries are under a necessity of using. Many of the Arabians on this account take the precaution to strain the water which they drink. If anyone has by accident swallowed an egg of this worm, no trace of it is to be seen until it appears on the skin; and the first indication of it there, is the irritation which is caused. On our physician, a few days before his death, five of these worms made their appearance, although we had been more than five months absent from Arabia. On the island of Charedsch, I saw a French officer, whose name was Le Page, who after a long and arduous journey, which he had made on foot, from Pondicherry to Surat, through the heart of India, found the traces of such a worm in him, which he endeavored to extract from his body.

He believed that be had swallowed it when drinking the waters of Mahratta. The worm is not dangerous, if it can be drawn from the body without being broken. The Orientals are accustomed, as soon as the worm makes its appearance through the skin, to wind it up on a piece of straw, or of dry wood. It is finer than a thread, and is from two to three feet in length. The winding up of the worm frequently occupies a week; and no further inconvenience is experienced, than the care which is requisite not to break it. If, however, it is broken, it draws itself back into the body, and then becomes dangerous. Lameness, gangrene, or the loss of life itself is the result.” See the notes at Isaiah referred to above. The comparison of man with a worm, or an insect, on account of his feebleness and shortness of life, is common in the sacred writings, and in the Classics. The following passage from Pindar, quoted by Schultens, hints at the same idea:

Ἐπάμεροι, τί δέ τις; τί δ ̓ οῦ τις;

Σκιᾶς ὄναρ ἄνθρωποι.

Epameroi, ti de tis; ti d' ou tis;

Skias onar anthrōpoi.

“Things of a day! What is anyone? What is he not? Men are the dream of a shadow!” - The idea in the passage before us is, that people are exceedingly frail, and that in such creatures no confidence can be placed. How should such a creature, therefore, presume to arraign the wisdom and equity of the divine dealings? How can he be more just or wise than God?

Clarke's Notes on the Bible

Verse Job 4:19. How much less — Rather, with the VULGATE, How much more? If angels may be unstable, how can man arrogate stability to himself who dwells in an earthly tabernacle, and who must shortly return to dust?

Crushed before the moth? The slightest accident oftentimes destroys. "A fly, a grape-stone, or a hair can kill." Great men have fallen by all these. This is the general idea in the text, and it is useless to sift for meanings.