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Complete Jewish Bible
Job 33:14
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For God speaks time and again,but a person may not notice it.
For God speaks once, Yes twice, though man pays no attention.
For God speaketh once, yea twice, yet man perceiveth it not.
For God speaks in one way, and in two, though man does not perceive it.
God does speak—sometimes one way and sometimes another— even though people may not understand it.
"For God speaks, the first time in one way, the second time in another, though a person does not perceive it.
"For God speaks once, And even twice, yet no one notices it [including you, Job].
"Indeed God speaks once, Or twice, yet no one notices it.
For God speaks once, Yes twice, though man pays no attention.
For God speaketh once or twise, and one seeth it not.
Indeed God speaks once,Or twice, yet no one perceives it.
For God speaks in one way and in another, yet no one notices.
God speaks in different ways, and we don't always recognize his voice.
For God speaketh once, and twice,—[and man] perceiveth it not—
But maybe God does explain what he does but speaks in ways that people don't understand.
For God speaks once; he does not speak a second time;
Although God speaks again and again, no one pays attention to what he says.
Indeed, God speaks in one way, even in two, yet someone does not perceive it.
For in one way God may speak, and in a second, but one does not regard it.
For whe God doth once commaunde a thinge, there shulde no man be curious, to search whether it be right.
For God speaketh once, Yea twice, though man regardeth it not.
For God gives his word in one way, even in two, and man is not conscious of it:
For God speaketh in one way, yea in two, though man perceiveth it not.
For God speaketh once, yea twice, yet man perceiueth it not.
For God speaketh once or twise, and yet man vnderstandeth it not.
For when the Lord speaks once, or a second time,
For God speaketh once, yea twice, though man regardeth it not.
God spekith onys, and the secounde tyme he rehersith not the same thing.
For God speaks once, Yes twice, [though man] does not regard it.
For God speaketh once, yes twice, [yet man] perceiveth it not.
For God may speak in one way, or in another, Yet man does not perceive it.
For God speaks again and again, though people do not recognize it.
For God speaks once, or twice, and yet no one listens.
For God speaks in one way, and in two, though people do not perceive it.
For, in one way, GOD may speak, - and, in a second way, one may not heed it: -
God speaketh once, and repeateth not the selfsame thing the second time.
For God speaks in one way, and in two, though man does not perceive it.
For once doth God speak, and twice, (He doth not behold it.)
"Indeed God speaks once, Or twice, yet no one notices it.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God: Job 40:5, Psalms 62:11
perceiveth: 2 Chronicles 33:10, Proverbs 1:24, Proverbs 1:29, Isaiah 6:9, Matthew 13:14, Mark 8:17, Mark 8:18, Luke 24:25, John 3:19
Reciprocal: Genesis 28:16 - and I Genesis 41:32 - doubled Genesis 46:2 - in the visions 1 Samuel 3:8 - the third 1 Samuel 28:6 - by dreams 1 Kings 3:5 - in a dream Job 4:13 - thoughts Job 33:29 - all Daniel 7:1 - Daniel Matthew 27:19 - his 1 Thessalonians 2:18 - once
Cross-References
When Ya‘akov saw them, he said, "This is God's camp," and called that place Machanayim [two camps]. Haftarah Vayetze: Hoshea (Hosea) 12:13(12)–14:10(9) (A); 11:7–12:12(11) (S) B'rit Hadashah suggested reading for Parashah Vayetze: Yochanan (John) 1:43–51 Ya‘akov sent messengers ahead of him to ‘Esav his brother toward the land of Se‘ir, the country of Edom, with these instructions: "Here is what you are to say to my lord ‘Esav: ‘Your servant Ya‘akov says, "I have been living with Lavan and have stayed until now. I have cattle, donkeys and flocks, and male and female servants. I am sending to tell this news to my lord, in order to win your favor." '" The messengers returned to Ya‘akov saying, "We went to your brother ‘Esav, and he is coming to meet you; with him are four hundred men." Ya‘akov became greatly afraid and distressed. He divided the people, flocks, cattle and camels with him into two camps, saying, "If ‘Esav comes to the one camp and attacks it, at least the camp that is left will escape." Then Ya‘akov said, "God of my father Avraham and God of my father Yitz'chak, Adonai , who told me, ‘Return to your country and your kinsmen, and I will do you good': I'm not worthy of all the love and faithfulness you have shown your servant, since I crossed the Yarden with only my staff. But now I have become two camps. Please! Rescue me from my brother ‘Esav! I'm afraid of him, afraid he'll come and attack me, without regard for mothers or children. You said, ‘I will certainly do you good and make your descendants as numerous as the grains of sand by the sea, which are so many they can't be counted.'" (ii) He stayed there that night; then he chose from among his possessions the following as a present for ‘Esav his brother: two hundred female goats and twenty males, two hundred female sheep and twenty males, thirty milk-camels and their colts, forty cows and ten bulls, twenty female donkeys and ten colts. He turned them over to his servants, every drove by itself, and said to his servants, "Cross over in front of me, and keep a space between each drove and the next one." He instructed the servant in front, "When ‘Esav my brother meets you and asks you, ‘Whose servant are you? Where are you going? And whose animals are these?' then you are to say, ‘They belong to your servant Ya‘akov, and they are a present he has sent to my lord ‘Esav; and Ya‘akov himself is just behind us.'" He also instructed the second servant, and the third, and all that followed the droves, "When you encounter ‘Esav, you are to speak to him in the same way, and you are to add, ‘And there, just behind us, is your servant Ya‘akov.'" For he said, "I will appease him first with the present that goes ahead of me; then, after that, I will see him myself — and maybe he will be friendly toward me." So the present crossed over ahead of him, and he himself stayed that night in the camp. He got up that night, took his two wives, his two slave-girls, and his eleven children, and forded the Yabok. He took them and sent them across the stream, then sent his possessions across; and Ya‘akov was left alone. Then some man wrestled with him until daybreak. When he saw that he did not defeat Ya‘akov, he struck Ya‘akov's hip socket, so that his hip was dislocated while wrestling with him. The man said, "Let me go, because it's daybreak." But Ya‘akov replied, "I won't let you go unless you bless me." The man asked, "What is your name?" and he answered, "Ya‘akov." Then the man said, "From now on, you will no longer be called Ya‘akov, but Isra'el; because you have shown your strength to both God and men and have prevailed." Ya‘akov asked him, "Please tell me your name." But he answered, "Why are you asking about my name?" and blessed him there. (iii) Ya‘akov called the place P'ni-El [face of God], "Because I have seen God face to face, yet my life is spared." As the sun rose upon him he went on past P'ni-El, limping at the hip. This is why, to this day, the people of Isra'el do not eat the thigh muscle that passes along the hip socket — because the man struck Ya‘akov's hip at its socket.
putting the slave-girls and their children first, Le'ah and her children second, and Rachel and Yosef last.
Then he himself passed on ahead of them and prostrated himself on the ground seven times before approaching his brother.
From the sons of Hamor Sh'khem's father he bought for one hundred pieces of silver the parcel of land where he had pitched his tent.
"Then we turned and began traveling into the desert along the road to the Sea of Suf, as Adonai had said to me; and we skirted Mount Se‘ir for a long time.
" Adonai , when you went out from Se‘ir, when you marched out from the field of Edom; the earth quaked, and the sky shook; yes, the clouds poured down torrents.
"So now, see: the people of ‘Amon, Mo'av and Mount Se‘ir, whom you would not let Isra'el invade when they came out of the land of Egypt, so that they turned away from them and did not destroy them,
He is like a shepherd feeding his flock, gathering his lambs with his arm, carrying them against his chest, gently leading the mother sheep."
"Adonai Elohim says: ‘Because Mo'av and Se‘ir say, "The house of Y'hudah is like all the other nations,"
With many parables like these he spoke the message to them, to the extent that they were capable of hearing it.
Gill's Notes on the Bible
For God speaketh once, yea, twice,.... Or, "but God speaketh" i; though he is not bound to give an account of his matters, and the reasons of his proceedings in a way of providence or grace; yet such is his condescension and goodness, that he makes use of various ways and means to make known his mind and will in his dispensations, if men were but attentive to them; he speaks once, in dreams and visions, as in
Job 33:15; and twice, or a second time, by chastisements, as in
Job 33:18; or he speaks frequently, again and again, see
Psalms 62:11; gives line upon line, and precept upon precept; if one way is without effect, he will take another; and if one warning and admonition is not sufficient, he will give another; so that though he is a sovereign Being, and not accountable to any, yet he does not act the unkind and unfriendly part Job had suggested:
[yet man] perceiveth it not: the voice of God speaking in one way or another; hearkens not to the admonition given in a dream or vision, nor hears the chastising rod, and him that has appointed it; he is deaf to all instructions; he understands not the mind and meaning of God in his dispensations; which is not owing to want of means of knowledge, but to the blindness and ignorance of his mind, to dulness of hearing, to negligence and inattention, and to the prevalence of sin and corruption: the words, "yet man", are a supplement to the text, and not in it, and some versions are without it, and understand the whole of God, rendering the words thus, "God speaketh once, and a second time he does not repeat it"; so the Vulgate Latin, Syriac, and Arabic versions: or "does not revise it", or "will not see it" k; to which agrees the Targum,
"and a second time he needs not to look upon it;''
and which rendering, as it suits with the context, so is more agreeable to the accents; but is differently applied, by some to the sufficiency of the word of God, that God has at once made known all truth, and there is no need to do it a second time; but certain it is, that God did at sundry times, and in divers manners, speak unto the fathers by the prophets; though indeed in these last days he hath spoken at once all his mind and will by his Son, so that no future revelation is to be expected; but though this is true now, it was not in the times of Elihu: by others it is referred to God's dealings with a proud man, that calls him to an account for his actions, to whom he speaks once, and reproves him for his boldness; but a second time he will not look at him, nor bear his pride and insolence: and by others to the unalterable decrees and purposes of God; what he has said or determined in his eternal mind is done at once, and remains invariably fixed; he has no need to look over a second time, or revise his first thoughts and designs, or reconsider them, whether it is proper to make any alteration in them or not, they are at once so wisely formed; and he has all things before him in one view in his all comprehending mind, so that there cannot possibly anything turn up unforeseen by him, to hinder the execution of his purposes, or cause him to make any change in them; no new thoughts, resolutions, or purposes, can arise in his mind, with whom there is no variableness, nor shadow of turning. This agrees well with his sovereignty, expressed in Job 33:13, and carries in it a strong reason enforcing what is there said. Though some take the meaning to be this, that God speaks once to a man, and admonishes and reproves him as he used to do, in the way expressed in the following verse; and if he regards it not, he do not speak to him a second time in that way, or no more by words, but now by blows or chastisements.
i כי "sed", Beza, Piscator. k ובשתים לא ישורנה "secundo non revidet", Schmidt Maius apud Michaelis "et secunda vice non videbit illud", Schultens.
Barnes' Notes on the Bible
For God speaketh once - The object of what is here said is, to show the reason why God brings affliction upon people, or to explain the principles of his government which Elihu supposed had been sadly misunder stood by Job and his friends. The reason why he brings affliction, Elihu says, is because all other means of reclaiming and restraining people fail. He communicates his will to them; he speaks to them again and again in dreams and visions; he warns them of the error of their course Job 33:14-17, and when this is all ineffectual he brings upon them affliction. He lays them upon their bed where they must reflect, and where there is hope that they may be reclaimed and reformed, Job 33:18-28.
Yea, twice - He does not merely admonish him once. He repeats the admonition when man refuses to hear him the first time, and takes all the methods which he can by admonition and warning to withdraw him from his wicked purpose, and to keep him from ruin.
Yet man perceiveth it not - Or, rather, “Although he does not perceive it or attend to it.” Though the sinner is regardless of the admonition, yet still God repeats it, and endeavors to save him from the commission of the crimes which would lead him to ruin. This is designed to show the patience and forbearance of God, and how many means he takes to save the sinner from ruin. Of the truth of what Elihu here says, there can be no difference of opinion. It is one of the great principles of the divine administration that the sinner is often warned, though he heeds it not; and that God sends repeated admonitions even when people will not regard them, but are bent on their own ruin.
Clarke's Notes on the Bible
Verse Job 33:14. For God speaketh once — Though he will not be summoned to the bar of his creatures, nor condescend to detail the reasons of his conduct, which they could not comprehend, yet he so acts, in the main, that the operation of his hand and the designs of his counsel may sufficiently appear, provided men had their eyes open upon his ways, and their hearts open to receive his influence.
Elihu, having made the general statement that God would not come to the bar of his creatures to give account of his conduct, shows the general means which he uses to bring men to an acquaintance with themselves and with him: he states these in the six following particulars, which may be collected from Job 33:15-24.
