2 Tawarikh 32:15

32:15 Now don’t let Hezekiah deceive you or mislead you like this. Don’t believe him, for no god of any nation or kingdom has been able to rescue his people from my power or the power of my predecessors. So how ¹  can your gods rescue ²  you from my power?’”

Ayub 4:19

4:19 how much more to those who live in houses of clay, ³ 

whose foundation is in the dust,

who are crushed ⁴  like ⁵  a moth?

Ayub 9:14

The Impossibility of Facing God in Court

9:14 “How much less, ⁶  then, can I answer him ⁷ 

and choose my words ⁸  to argue ⁹  with ¹⁰  him! ¹¹ 

Ayub 25:4-6

25:4 How then can a human being be righteous before God?

How can one born of a woman be pure? ¹² 

25:5 If even the moon is not bright,

and the stars are not pure as far as he is concerned, ¹³ 

25:6 how much less a mortal man, who is but a maggot ¹⁴  –

a son of man, who is only a worm!”

Matius 7:11

7:11 If you then, although you are evil, ¹⁵  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ¹⁶  to those who ask him!

[32:15]  ¹ tn Heb “how much less.”

[32:15]  ² tn The verb is plural, suggesting that the preceding אֱלֹהֵיכֶם (’elohekhem) be translated “your gods,” rather than “your God.”

[4:19]  ³ 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]  ⁴ 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]  ⁵ 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.

[9:14]  ⁶ tn The construction אַף כִּי־אָנֹכִי (’af ki ’anokhi) is an expression that means either “how much more” or “how much less.” Here it has to mean “how much less,” for if powerful forces like Rahab are crushed beneath God’s feet, how could Job contend with him?

[9:14]  ⁷ tn The imperfect verb here is to be taken with the nuance of a potential imperfect. The idea of “answer him” has a legal context, i.e., answering God in a court of law. If God is relentless in his anger toward greater powers, then Job realizes it is futile for him.

[9:14]  ⁸ sn In a legal controversy with God it would be essential to choose the correct words very carefully (humanly speaking); but the calmness and presence of mind to do that would be shattered by the overwhelming terror of God’s presence.

[9:14]  ⁹ tn The verb is supplied in this line.

[9:14]  ¹⁰ tn The preposition אִם (’im, “with”) carries the idea of “in contest with” in a number of passages (compare vv. 2, 3; 16:21).

[9:14]  ¹¹ tn The LXX goes a different way after changing the first person to the third: “Oh then that he would hearken to me, or judge my cause.”

[25:4]  ¹² sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16).

[25:5]  ¹³ tn Heb “not pure in his eyes.”

[25:6]  ¹⁴ tn The text just has “maggot” and in the second half “worm.” Something has to be added to make it a bit clearer. The terms “maggot” and “worm” describe man in his lowest and most ignominious shape.

[7:11]  ¹⁵ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ¹⁶ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.