Job 4:19

4:19 how much more to those who live in houses of clay, ¹ 

whose foundation is in the dust,

who are crushed ²  like ³  a moth?

Genesis 18:27

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord ⁴  (although I am but dust and ashes), ⁵ 

Psalms 22:6

22:6 But I ⁶  am a worm, ⁷  not a man; ⁸ 

people insult me and despise me. ⁹ 

Isaiah 41:14

41:14 Don’t be afraid, despised insignificant Jacob, ¹⁰ 

men of ¹¹  Israel.

I am helping you,” says the Lord,

your protector, ¹²  the Holy One of Israel. ¹³ 

[4:19]  ¹ sn Those who live in houses of clay are human beings, for the human body was made of clay (Job 10:9; 33:6; and Isa 64:7). In 2 Cor 4:7 the body is an “earthen vessel” – a clay pot. The verse continues the analogy: houses have foundations, and the house of clay is founded on dust, and will return to dust (Gen 3:19; Ps 103:14). The reasoning is that if God finds defects in angels, he will surely find them in humans who are inferior to the angels because they are but dust. In fact, they are easily crushed like the moth.

[4:19]  ² tn The imperfect verb is in the plural, suggesting “they crush.” But since there is no subject expressed, the verb may be given an impersonal subject, or more simply, treated as a passive (see GKC 460 §144.g).

[4:19]  ³ tn The prepositional compound לִפְנֵי (lifne) normally has the sense of “before,” but it has been used already in 3:24 in the sense of “like.” That is the most natural meaning of this line. Otherwise, the interpretation must offer some explanation of a comparison between how quickly a moth and a human can be crushed. There are suggestions for different readings here; see for example G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937/38): 97-129 for a change to “bird’s nest”; and J. A. Rimbach, “‘Crushed before the Moth’ (Job 4:19),” JBL 100 (1981): 244-46, for a change of the verb to “they are pure before their Maker.” However, these are unnecessary emendations.

[18:27]  ⁴ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

[18:27]  ⁵ tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

[22:6]  ⁶ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ⁷ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ⁸ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ⁹ tn Heb “a reproach of man and despised by people.”

[41:14]  ¹⁰ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ¹¹ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ¹² tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ¹³ sn See the note on the phrase “the Holy One of Israel” in 1:4.