约伯记第4章

《圣经》约伯记-第4章

伯4:1 提幔人以利法回答说：

†[吕]提幔人以利法说：

†[思]特曼人厄里法次开始说：

†[当代]提幔人以利法回答说：

†[新译]提幔人以利法回答说：

†[Wlb]提幔人以利法曰、

†[Xdv]提幔人以利法发言：

†[Kjv]Then Eliphaz the Temanite answered and said,

†[Nkjv]Then Eliphaz the Temanite answered and said:

†[BBE]And Eliphaz the Temanite made answer and said,

†[GNT] Job, will you be annoyed if I speak?

†[NIV]Then Eliphaz the Temanite replied:

本会注释　　以利法是第一个回答约伯的朋友。他的论述比其他人更加深刻。可能他是他们中最年纪最大的。他清楚地归纳了当时人们对痛苦与罪恶之关系的看法。以利法的话有一定的道理。他见地深刻，但缺乏温情和怜悯，未能正确评估约伯的处境。以利法代表那些未能理解上帝及其对人的旨意，误解深奥真理的诚实人。

伯4:2 人若想与你说话，你就厌烦吗？但谁能忍住不说呢？

†[吕]“冒昧试要跟你说话、你耐不住么？但抑制着不说、谁能彀呢？

†[思]人若和你讲话，你能忍受吗？但谁又能忍住不说？

†[当代]“要是我大胆进言，你会不耐烦吗？其实，若有话要说，又有哪一个能忍得住呢？

†[新译]“人若对你说一句话，你就厌烦吗？但谁又忍得住不说话呢？

†[Wlb]人若试与尔言、尔厌之乎、然谁能自禁不言耶、

†[Xdv]乔布啊，我若发言，你厌烦吗？我忍受不了长久的沉默。

†[Kjv]If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?

†[Nkjv]"If one attempts a word with you, will you become weary? But who can withhold himself from speaking?

†[BBE]If one says a word, will it be a weariness to you? but who is able to keep from saying what is in his mind?

†[GNT] I can't keep quiet any longer.

†[NIV]If someone ventures a word with you, will you be impatient? But who can keep from speaking?

本会注释　　想与你说话。以利法用提问的方式开始讲话。这种方式经常在《约伯记》中出现（见伯8:2；11:2；15:2；18:2；22:2）。很难确定以利法的提问是抱歉还是温和的讽刺。
　　厌烦。该词在第5节译为“昏迷”。
　　忍住。以利法目睹约伯的痛苦，听见他的怨言。他觉得不能再保持沉默。他来到这里，关于受苦问题显然抱有先入之见。他现在设法用这种理论解释约伯的困境。他立场坚定，决心不惜代价为自己的见解辩护。

伯4:3 你素来教导许多的人，又坚固软弱的手。 (串)赛35:3来12:12

†[吕]看哪，你素来管教许多人，使软弱的手强壮过来。

†[思]看，你曾劝戒过许多人，坚固过软弱无能的人；

†[当代]你过往曾教导许多心灵受困扰的人信靠上帝；你又鼓励那些软弱的、堕落的、气馁的和失望的人。

†[新译]你曾经教过许多人，又坚固了无力的手；

†[Wlb]昔尔训众、手弱者坚之、

†[Xdv]你曾教导过许多人，使软弱的手臂强壮。

†[Kjv]Behold, thou hast instructed many, and thou hast strengthened the weak hands.

†[Nkjv]Surely you have instructed many, And you have strengthened weak hands.

†[BBE]Truly, you have been a helper to others, and you have made feeble hands strong;

†[GNT] You have taught many people and given strength to feeble hands.

†[NIV]Think how you have instructed many, how you have strengthened feeble hands.

本会注释　　教导。可能是在道德方面教导人，视痛苦为纠正错误的惩戒。
　　软弱的手。直译为“下垂的手”。表示失望和气馁。以利法称赞约伯尽心地帮助同胞。

伯4:4 你的言语曾扶助那将要跌倒的人；你又使软弱的膝稳固。

†[吕]你说的话曾把将要跌倒的人扶起；你又使屈弱的膝盖稳健。

†[思]你的话扶起了跌倒的人，坚固了膝弱无力的人；

†[当代]－

†[新译]你的话扶起了绊倒的人，你使弯曲乏力的膝坚挺。

†[Wlb]将踬者以言持之、膝弱者健之、

†[Xdv]你的话使快要跌倒的人得到鼓励，使衰弱的膝盖坚强。

†[Kjv]Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.

†[Nkjv]Your words have upheld him who was stumbling, And you have strengthened the feeble knees;

†[BBE]He who was near to falling has been lifted up by your words, and you have given strength to bent knees.

†[GNT] When someone stumbled, weak and tired, your words encouraged him to stand.

†[NIV]Your words have supported those who stumbled; you have strengthened faltering knees.

本会注释　　跌倒的人。或“失足”，“蹒跚”，“摇晃”。
　　软弱的膝。或“屈膝”。无法承重之膝。约伯曾帮助了灰心的受苦人。他一定向他们指出了上帝。他的劝勉在他们身上产生了效果。

伯4:5 但现在祸患临到你，你就昏迷，挨近你，你便惊惶。

†[吕]但现在祸患临到了你，你竟耐不住；触害着你，你竟然惊惶。

†[思]但是现今灾祸一临于你，你就萎靡不振；一接触你，你就沮丧失意。

†[当代]但现在苦难一来，你便灰心丧胆了。”

†[新译]但现在祸患临到你，你就灰心，灾祸遇上你，你就惊惶沮丧。

†[Wlb]今也灾难临尔、而尔迷惘、迫尔、而尔惊惶、

†[Xdv]如今灾祸临到你身上，你反而没有勇气担当。

†[Kjv]But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.

†[Nkjv]But now it comes upon you, and you are weary; It touches you, and you are troubled.

†[BBE]But now it has come on you and it is a weariness to you; you are touched by it and your mind is troubled.

†[GNT] Now it's your turn to be in trouble, and you are too stunned to face it.

†[NIV]But now trouble comes to you, and you are discouraged; it strikes you, and you are dismayed.

本会注释　　但现在。形势发生了变化。约伯再也不能客观地对待苦难。他需要亲身体验先前的观点。
　　昏迷。或者“厌烦”（参伯第2节注释）。
　　惊惶。或“气馁”，“惊恐”。以利法发表了一条重要的意见：努力帮助别人忍受痛苦的人，应该树立在考验中坚强的榜样。但不知约伯有没有鼓励过像他那样处境严酷的人。以利法似乎未能理解约伯在几天之内所遭受的痛苦，超过了一般人一生的苦难。按照以利法的推论，苦难就是苦难。丧失一切的约伯，应该以和失去一个孩子的人一样的坚强态度来应付苦难。

伯4:6 你的倚靠不是在你敬畏上帝吗？你的盼望不是在你行事纯正吗？ (串)伯31:24箴3:26|伯2:3,9

†[吕]你的安心信赖岂不是在于你的敬畏上帝？你所指望的岂不是在于你行径之纯全么？

†[思]你敬畏天主之情，岂不是你的依靠？你完善的行为，岂不是你的希望？

†[当代]“事到如今，信赖上帝不就是你的倚靠吗？难道你不相信上帝会照顾好人吗？

†[新译]你所自恃的，不是敬畏　神吗？你所盼望的，不是行为完全吗？

†[Wlb]尔之所恃、非在寅畏乎、尔之所望、非在正行乎、

†[Xdv]你的敬虔没有给你信心吗？你那无可指责的生活没有给你盼望吗？

†[Kjv]Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?

†[Nkjv]Is not your reverence your confidence? And the integrity of your ways your hope?

†[BBE]Is not your fear of God your support, and your upright way of life your hope?

†[GNT] You worshiped God, and your life was blameless; and so you should have confidence and hope.

†[NIV]Should not your piety be your confidence and your blameless ways your hope?

本会注释　　你敬畏。指敬畏上帝。这句也可译为：“你的信心不是在你敬畏（上帝）吗？”
　　纯正。或“完全”，“正直”。和伯1:1的“完全正直”词根相同。这一行与上一行构成平衡。以利法提到了约伯的两大美德：敬畏上帝和纯正。难道这些在试炼中还不够用吗？

伯4:7 请你追想：无辜的人有谁灭亡？正直的人在何处剪除？ (串)诗112:2伯1:1

†[吕]“你请追想：无辜人有谁灭亡？正直人在哪里被抹除呢？

†[思]请想：那有无辜者丧亡？那有正直者消逝？

†[当代]静下来想想吧！你见过清白正直的人受到惩罚吗？经验告诉我们，只有行恶的人才会得恶报的。

†[新译]请想一想，无辜的人有谁灭亡？哪有正直的人被剪除呢？

†[Wlb]试思无辜者伊谁沦没、端正者何处见绝、

†[Xdv]想一想，有哪一个无辜的人丧亡？有哪一个正直的人遭殃？

†[Kjv]Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?

†[Nkjv]"Remember now, who ever perished being innocent? Or where were the upright ever cut off?

†[BBE]Have you ever seen destruction come to an upright man? or when were the god-fearing ever cut off?

†[GNT] Think back now. Name a single case where someone righteous met with disaster.

†[NIV]Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?

怀爱伦注释　　见怀爱伦注释-|e伯38:1,2|
　　大灾不是犯罪的原因──人们都很自然地认为大灾难必然是由犯大罪而来的，可是人往往以此错误地估量品格，我们不是生活在复仇审判时期，恶的、善的都混杂在一起，而灾难也都同样临到一切或善或恶的人身上。有时，人行了越过上帝保护的界线时，撒但便运用他的权力管辖他们，而上帝也不来干涉，约伯遭受极大的苦楚，他的朋友们设法使他认识到自己的苦难是由罪而来的，而且也使他感得自己已被判罪了，他们说明他的案件乃是个大罪犯的案件，但是上帝却斥责他们对衪的忠心仆人所下的这个判断。（1894,56号手稿）
本会注释　　第7-11节表达的观点是：患难是犯罪的直接惩罚。

伯4:8 按我所见，耕罪孽、种毒害的人都照样收割。 (串)箴22:8何10:13|诗7:14|加6:7-8

†[吕]据我看，耕奸恶种毒害的都必照样收割。

†[思]照我所见：那播种邪恶的，必收邪恶；散布毒害的，必收毒害。

†[当代]－

†[新译]据我所见，耕耘罪孽的，必收割罪孽；种植毒害的，必收割毒害。

†[Wlb]以我观之、耕恶种孽、所获如之、

†[Xdv]我看见耕种邪恶散播毒种的人，他们都收割邪恶的后果。

†[Kjv]Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.

†[Nkjv]Even as I have seen, Those who plow iniquity And sow trouble reap the same.

†[BBE]What I have seen is that those by whom trouble has been ploughed, and evil planted, get the same for themselves.

†[GNT] I have seen people plow fields of evil and plant wickedness like seed; now they harvest wickedness and evil.

†[NIV]As I have observed, those who plow evil and those who sow trouble reap it.

本会注释　　得到的结论是约伯在自食其果。

伯4:9 上帝一出气，他们就灭亡；上帝一发怒，他们就消没。 (串)出15:8伯15:30诗18:15赛11:4;30:33帖后2:8

†[吕]他们由上帝嘘的气而灭亡；由上帝怒气的风而消没。

†[思]天主一嘘气，他们即灭亡；一发怒气，他们即消失。

†[当代]他们必然在上帝手中灭亡，

†[新译]他们因　神的气息而灭亡，因他的怒气而消灭。

†[Wlb]上帝吹嘘、彼则丧亡、上帝震怒、彼则消灭、

†[Xdv]上帝的气息消灭他们；他的忿怒使他们丧亡。

†[Kjv]By the blast of God they perish, and by the breath of his nostrils are they consumed.

†[Nkjv]By the blast of God they perish, And by the breath of His anger they are consumed.

†[BBE]By the breath of God destruction takes them, and by the wind of his wrath they are cut off.

†[GNT] Like a storm, God destroys them in his anger.

†[NIV]At the breath of God they are destroyed; at the blast of his anger they perish.

怀爱伦注释　　约伯的朋友们误表了上帝──我们的世界是邪恶的。但一切患难并不都是由生活的腐化而来，约伯显然是上帝容许撒但加害于他的人：仇敌剥夺了他一切所有的，他的美满家庭被破坏了，他的子女们也丧亡了，那时，他自己的身体遍满了可厌的疼痛，他乃是遭受了极大的苦难，他的朋友们来劝慰他，可是他们要竭力使他看出自己的苦难，乃是他有罪的报应，但他却为自己辩护，而否认他们所说的话，他宣称他们为可怜的劝慰者。他们虽然设法寻出他在上帝面前的过失而应受衪的惩罚。他们残酷地判断他是在虚伪的亮光中代表上帝。但是约伯并不改变他的忠义，坚贞，而且上帝终于报偿了衪忠实的仆人。（1898,22号手稿）
本会注释　　以诗歌的手法，把人的特性用在上帝身上。

伯4:10 狮子的吼叫和猛狮的声音尽都止息；少壮狮子的牙齿也都敲掉。 (串)伯29:17诗3:7;58:6

†[吕]狮子的吼叫和猛狮的声音尽都止息；少壮狮子的牙齿都敲掉。

†[思]狮吼豹嗥完全止息，幼狮的牙齿也被打碎；

†[当代]尽管他们猛如少壮狮子，也难逃彻底毁灭的厄运。

†[新译]狮子的咆哮，猛狮的吼声，尽都止息，壮狮的牙齿也都断掉。

†[Wlb]狮之吼、与猛狮之声俱息、稚狮之齿见折、

†[Xdv]邪恶的人像狮子吼叫，像猛狮咆哮；但上帝敲断幼狮的牙齿，制止它们。

†[Kjv]The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.

†[Nkjv]The roaring of the lion, The voice of the fierce lion, And the teeth of the young lions are broken.

†[BBE]Though the noise of the lion and the sounding of his voice, may be loud, the teeth of the young lions are broken.

†[GNT] The wicked roar and growl like lions, but God silences them and breaks their teeth.

†[NIV]The lions may roar and growl, yet the teeth of the great lions are broken.

本会注释　　第10和第11节描写了所有五种状态的狮子，从幼崽到无助的老狮子，刻画了狮子家族的毁灭。在一个狮子众多的国家里，这个比喻是很有意思的。在人们的心目中，狮子就是暴力和毁灭。以利法指出，所有的恶人都将毁灭，包括年轻的，年老的，体弱的，强壮的。即使是一群狮子，也要瓦解。以利法可能是喻指约伯的家族。

伯4:11 老狮子因绝食而死；母狮之子也都离散。

†[吕]狮子因无抓撕而死（同词：灭亡）；母狮之子便都离散。

†[思]壮狮因缺猎物而灭绝，牝狮幼子各自东西离散。

†[当代]他们都要像无助的老狮子，自己必要捱饿，儿女也定要离散。”

†[新译]公狮因缺乏猎物而死亡，母狮之子也被分散。

†[Wlb]老狮绝食而死、牝狮之子离散、

†[Xdv]老狮子抓不到食物而死；幼狮子都离散了。

†[Kjv]The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.

†[Nkjv]The old lion perishes for lack of prey, And the cubs of the lioness are scattered.

†[BBE]The old lion comes to his end for need of food, and the young of the she-lion go wandering in all directions.

†[GNT] Like lions with nothing to kill and eat, they die, and all their children are scattered.

†[NIV]The lion perishes for lack of prey, and the cubs of the lioness are scattered.

伯4:12 我暗暗的得了默示；我耳朵也听其细微的声音。 (串)伯26:14

†[吕]有一件事暗暗传达于我，我耳朵听到其细微声音。

†[思]我窃听到一句话，我耳听见细语声。

†[当代]“这真理是悄悄地传给我的，我听见像耳语一般的细声。

†[新译]有话偷偷传给我，我的耳朵听到细语；

†[Wlb]我窃得一事、我耳微闻其声、

†[Xdv]有一次我听见了讯息，声音细微，不容易辨认，

†[Kjv]Now a thing was secretly brought to me, and mine ear received a little thereof.

†[Nkjv]"Now a word was secretly brought to me, And my ear received a whisper of it.

†[BBE]A word was given to me secretly, and the low sound of it came to my ears.

†[GNT] Once a message came quietly, so quietly I could hardly hear it.

†[NIV]A word was secretly brought to me, my ears caught a whisper of it.

本会注释　　默示（dabar）。一般译为“话语”。本节也有这样的意思。
　　细微的声音（shemes），“耳语”。在本卷最生动的段落之一中，以利法讲述了他所认为的上帝启示。

伯4:13 在思念夜中、异象之间，世人沉睡的时候， (串)创2:21;15:12撒上26:12伯33:15赛29:10

†[吕]在夜间异象之烦想中、世人沉于酣睡时候、

†[思]当人沉睡时，夜梦多幻象；

†[当代]当别人都在沉睡的时候，它就像夜里的异象来临。

†[新译]在夜间因异象而烦扰的心思中，世上都在沉睡的时候，

†[Wlb]乃于夜间人酣睡时、出于幻想之意、

†[Xdv]当我酣睡的时候，像恶梦一般困扰我。

†[Kjv]In thoughts from the visions of the night, when deep sleep falleth on men,

†[Nkjv]In disquieting thoughts from the visions of the night, When deep sleep falls on men,

†[BBE]In troubled thoughts from visions of the night, when deep sleep comes on men,

†[GNT] Like a nightmare it disturbed my sleep.

†[NIV]Amid disquieting dreams in the night, when deep sleep falls on men,

本会注释　　思念。直译是“不平静的思想”，“激动的意念”。夜晚的黑暗为下面的事提供了神秘的气氛。

伯4:14 恐惧、战兢临到我身，使我百骨打战。

†[吕]恐惧战兢临到我身，使我百骨震颤。

†[思]我恐怖战栗，全身骨头发抖。

†[当代]恐惧突然把我抓紧，我惊慌地颤抖著；

†[新译]恐惧战栗临到我，以致我全身发抖。

†[Wlb]惊骇战栗临我、百骨悚动、

†[Xdv]我恐惧战栗；我全身发抖。

†[Kjv]Fear came upon me, and trembling, which made all my bones to shake.

†[Nkjv]Fear came upon me, and trembling, Which made all my bones shake.

†[BBE]Fear came on me and shaking, and my bones were full of trouble;

†[GNT] I trembled and shuddered; my whole body shook with fear.

†[NIV]fear and trembling seized me and made all my bones shake.

本会注释　　百骨。骨骼是人体的框架，在比喻中常与人的内心感情紧密相连（见箴3:8；12:4；15:30；17:22；伯30:30；诗31:10）。
　　打战。指骨头。用于上述相同的比喻。

伯4:15 有灵从我面前经过，我身上的毫毛直立。

†[吕]有微风从我面前掠过，我肉身的毫毛都倒竖起来。

†[思]寒风掠过我面，使我毛发悚然。

†[当代]有一个灵在我面前经过，使我毛骨悚然。

†[新译]有灵拂过我面前，使我毛骨悚然。

†[Wlb]神过我前、毛发森竖、

†[Xdv]一阵微风吹拂在我面上，使我毛发竖立。

†[Kjv]Then a spirit passed before my face; the hair of my flesh stood up:

†[Nkjv]Then a spirit passed before my face; The hair on my body stood up.

†[BBE]And a breath was moving over my face; the hair of my flesh became stiff:

†[GNT] A light breeze touched my face, and my skin crawled with fright.

†[NIV]A spirit glided past my face, and the hair on my body stood on end.

伯4:16 那灵停住，我却不能辨其形状；有影象在我眼前。我在静默中听见有声音说： (串)民12:8诗17:15|出19:9申4:12|王上19:12

†[吕]那微风停住。我却不能辨认其形状。有形像在我眼前；我听见有低微的声音说：

†[思]他停立不动，但我不能辨其形状；我面前出现形影，我听见细微的声音：

†[当代]我感觉到那个灵的存在，却看不见他站在我的面前。在死寂的当中，我听见有声音说：

†[新译]那灵站住，我辨不出他的形状，只见有一形象在我眼前，然后我听见低微的声音，说：

†[Wlb]彼立、不辨其状、第见有象、在于目前、静默之中、我闻有声云、

†[Xdv]我看见前面有某种形像，却无法辨认它是什么。这时候我听见从寂静中传出的声音说：

†[Kjv]It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying,

†[Nkjv]It stood still, But I could not discern its appearance. A form was before my eyes; There was silence; Then I heard a voice saying:

†[BBE]Something was present before me, but I was not able to see it clearly; there was a form before my eyes: a quiet voice came to my ears, saying:

†[GNT] I could see something standing there; I stared, but couldn't tell what it was. Then I heard a voice out of the silence:

†[NIV]It stopped, but I could not tell what it was. A form stood before my eyes, and I heard a hushed voice:

本会注释　　我们不知道这是否真的是启示。以利法显然相信是的。但圣经没有说他有先知的恩赐。

伯4:17 必死的人岂能比上帝公义吗？人岂能比造他的主洁净吗？ (串)伯9:2;25:4;32:2

†[吕]‘能死的人在上帝面前能算为义么？人在造他的主面前哪是洁净呢？

†[思]人岂能在天主前自以为义？在造他者前，自以为洁？

†[当代]‘难道卑微的人可以胜过上帝吗？难道他会比自己的创造者更圣洁吗？’

†[新译]‘人能在　神面前算为公义吗？人能在他的创造主面前算为洁净吗？

†[Wlb]必死之人、岂义于上帝乎、世人岂洁于造之者乎、

†[Xdv]在上帝面前，谁配称为义人（或译：有谁能比上帝更公正）？在创造主面前，有谁纯洁（或译：有谁比创造主更纯洁）？

†[Kjv]Shall mortal man be more just than God? shall a man be more pure than his maker?

†[Nkjv]"Can a mortal be more righteous than God? Can a man be more pure than his Maker?

†[BBE]May a man be upright before God? or a man be clean before his Maker?

†[GNT] "Can anyone be righteous in the sight of God or be pure before his Creator?

†[NIV]Can a mortal be more righteous than God? Can a man be more pure than his Maker?

本会注释　　必死的人（`enosh）。该词一般译为 “人”。 “必死的”是外加的。圣经有许多章节都体现了人类的必死性（提前1:17；6:16；等）。本节的译法可能源于希腊语七十士译本
　　公义。许多译者译为：“必死的人在上帝面前能算为公义吗？人在创造主面前能显得洁净吗？这种译法也是对的，可能更符合本节的意思。人不仅不能超越上帝的公义和洁净，而且根本无法在上帝眼里视为公义和洁净。

伯4:18 主不信靠他的臣仆，并且指他的使者为愚昧； (串)伯15:15

†[吕]看哪，主尚且不以他的臣仆为可靠，乃指他的使者为处理失当；

†[思]看，他的仆役，他还不信；他的使者，他还归罪，

†[当代]要是上帝连自己的使者也不信任，因为他们也会犯错，更何况我们这些是神用泥土所做、生命脆弱得如蠹虫一般的人类呢？

†[新译]他的仆役他还不信任，他的天使他也指责过错，

†[Wlb]即其臣仆、犹不足恃、即其使者、尚责其愚、

†[Xdv]上帝不信赖天上的众仆；他指出天使们的过失。

†[Kjv]Behold, he put no trust in his servants; and his angels he charged with folly:

†[Nkjv]If He puts no trust in His servants, If He charges His angels with error,

†[BBE]Truly, he puts no faith in his servants, and he sees error in his angels;

†[GNT] God does not trust his heavenly servants; he finds fault even with his angels.

†[NIV]If God places no trust in his servants, if he charges his angels with error,

本会注释　　臣仆。显然指天上的生灵。他们与人类不一样（第19节）。他们是无罪的。按他们的标准，他们是完美的。但他们的圣洁无法与上帝无限的圣洁相比。天国的叛逆史证明，即使是天上的生灵也有可能受到诱惑而反叛上帝。参启12:3,4。
　　愚昧。直译为“错误”。

伯4:19 何况那住在土房、根基在尘土里、被蠹虫所毁坏的人呢？ (串)创2:7;3:19伯10:9|伯13:28

†[吕]何况那住在土房、根基在尘世里、比蛀虫易被压碎的人呢？

†[思]何况那以泥屋为居所，以尘土为基础的人！他们为人践踏，有如蠹；

†[当代]－

†[新译]何况那些住在土屋里，根基在尘土中，比蠹虫还容易被压碎的人呢？

†[Wlb]况居土舍、基尘埃、为蠹所败者乎、

†[Xdv]难道他会信赖用泥土造成的生物，那根基在尘土里，跟蛀虫一样被压碎的人？

†[Kjv]How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?

†[Nkjv]How much more those who dwell in houses of clay, Whose foundation is in the dust, Who are crushed before a moth?

†[BBE]How much more those living in houses of earth, whose bases are in the dust! They are crushed more quickly than an insect;

†[GNT] Do you think he will trust a creature of clay, a thing of dust that can be crushed like a moth?

†[NIV]how much more those who live in houses of clay, whose foundations are in the dust, who are crushed more readily than a moth!

本会注释　　何况。以利法把人类与天国的生灵进行比较，强调着人的软弱。
　　被蠹虫所毁坏。或“像蠹虫”，“比蠹虫更快更容易”。有人解释为：“他们仿佛是蠹虫”。

伯4:20 早晚之间，就被毁灭，永归无有，无人理会。 (串)诗90:5-6赛38:12|赛57:1

†[吕]早晚之间他们就被打碎，无人理会，永远死灭。

†[思]晨昏间即化为齑粉，永远消亡而无人一顾。

†[当代]人类早上还生存，晚间便要消逝，一去不返；没有留下半点痕迹。

†[新译]在早晚之间就被毁灭，永归沉沦，无人怀念。

†[Wlb]旦夕之间、即见毁灭、永归乌有、无人介意、

†[Xdv]人早上活着，傍晚死了；他永远灭亡，也没有人理会！

†[Kjv]They are destroyed from morning to evening: they perish for ever without any regarding it.

†[Nkjv]They are broken in pieces from morning till evening; They perish forever, with no one regarding.

†[BBE]Between morning and evening they are completely broken; they come to an end for ever, and no one takes note.

†[GNT] We may be alive in the morning, but die unnoticed before evening comes.

†[NIV]Between dawn and dusk they are broken to pieces; unnoticed, they perish forever.

伯4:21 他帐棚的绳索岂不从中抽出来呢？他死，且是无智慧而死。 (串)伯36:12箴5:23;10:21何4:6

†[吕]他们帐棚的橛子一拔出，他们哪有不死去，毫无智慧地死去呢？’

†[思]幕索如已自断，他们岂不是因缺少智慧而死亡？

†[当代]他们生命的烛光熄灭，死去了也没有人理会。”

†[新译]他们帐棚的绳索不是从他们中间抽出来吗？他们死去，不是无智慧而死吗？’”

†[Wlb]其中幕索、非见夺乎、未得智慧、而陨亡焉、

†[Xdv]他帐棚的绳子断了；他死了，仍然愚昧无知。

†[Kjv]Doth not their excellency which is in them go away? they die, even without wisdom.

†[Nkjv]Does not their own excellence go away? They die, even without wisdom.'

†[BBE]If their tent-cord is pulled up, do they not come to an end, and without wisdom?

†[GNT] All that we have is taken away; we die, still lacking wisdom."

†[NIV]Are not the cords of their tent pulled up, so that they die without wisdom?'

本会注释　　绳索（yether）。“抽出来”是为了出发。故有人译为：“如果他们帐篷的绳索拔出来，他们不会无智慧而死吗？”
　　以利法所讲述的启示可以归纳为上帝的伟大和良善与人的罪恶和脆弱进行对照。但他的话中没有同情，仁慈和理解。约伯需要有人鼓励他在苦难中坚持信靠上帝。以利法只要提醒约伯所已经明白的道理——信赖上帝就行了。

----------到底部研经版建议用电脑浏览器----------