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Complete Jewish Bible
Job 33:17
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BakerEncyclopedias:
- InternationalParallel Translations
in order to turn a person from his actionsand suppress the pride of a person.
That he may withdraw man from his purpose, And hide pride from man.
That he may withdraw man from his purpose, and hide pride from man.
that he may turn man aside from his deed and conceal pride from a man;
to turn them away from doing wrong and to keep them from being proud.
to turn a person from his sin, and to cover a person's pride.
That He may turn man aside from his conduct, And keep him from pride;
So that He may turn a person away from bad conduct, And keep a man from pride;
That he may withdraw man from his purpose, And hide pride from man.
That he might cause man to turne away from his enterprise, and that he might hide the pride of man,
That He may turn man aside from his conduct,And keep man from pride;
in order to turn a man from wrongdoing and keep him from pride,
God does this to make us turn from sin and pride
That he may withdraw man [from his] work, and hide pride from man.
God warns people to stop them from doing wrong and to keep them from becoming proud.
That he may cause man to depart from his evil-doings, and remove pride from him;
God speaks to make them stop their sinning and to save them from becoming proud.
to turn human beings aside from their deeds, and he keeps man from pride.
that He may turn man from his deed; that He might conceal pride from man.
that it is he, which withdraweth man from euell, delyuereth him from pryde,
That he may withdraw man from his purpose, And hide pride from man;
In order that man may be turned from his evil works, and that pride may be taken away from him;
That men may put away their purpose, and that He may hide pride from man;
That hee may withdraw man from his purpose, and hide pride from man.
That he may withdrawe man from euyll enterprises, and deliuer hym from pride,
to turn a man from unrighteousness, and he delivers his body from a fall.
That he may withdraw man from his purpose, and hide pride from man;
that he turne awei a man fro these thingis whiche he made, and delyuere hym fro pride; delyuerynge his soule fro corrupcioun,
That he may withdraw man [from his] purpose, And hide pride from a [noble] man;
That he may withdraw man [from his] purpose, and hide pride from man.
In order to turn man from his deed, And conceal pride from man,
He makes them turn from doing wrong; he keeps them from pride.
that He may turn man away from wrong-doing and keep him from pride.
that he may turn them aside from their deeds, and keep them from pride,
To turn a son of earth from his deed, while yet, pride, from man he concealeth:
That he may withdraw a man from the things he is doing, and may deliver him from pride.
that he may turn man aside from his deed, and cut off pride from man;
To turn aside man [from] doing, And pride from man He concealeth.
That He may turn man aside from his conduct, And keep man from pride;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
withdraw: Job 17:11, Genesis 20:6, Isaiah 23:9, Hosea 2:6, Matthew 27:19, Acts 9:2-6
purpose: Heb. work
hide: Deuteronomy 8:16, 2 Chronicles 32:25, Isaiah 2:11, Daniel 4:30-37, 2 Corinthians 12:7, James 4:10
Reciprocal: Deuteronomy 8:2 - to humble Matthew 2:13 - for Mark 2:5 - sins
Cross-References
The people of Isra'el traveled from Ra‘amses to Sukkot, some six hundred thousand men on foot, not counting children.
They traveled from Sukkot and set up camp in Etam, at the edge of the desert.
while in the valley it included Beit-Haram, Beit-Nimrah, Sukkot and Tzafon — in other words, the rest of the kingdom of Sichon king of Heshbon; with the Yarden to the far end of Lake Kinneret as its border, their territory extended eastward.
In Sukkot he asked the people there, "Please give some loaves of bread to the men following me, because they are exhausted, and I am pursuing Zevach and Tzalmuna the kings of Midyan."
From there he went up to P'nu'el and made the same request, and the people of P'nu'el gave the same answer as those of Sukkot.
he captured a young man from Sukkot and asked him about the chiefs and leaders of Sukkot; he wrote down for him the names of seventy-seven of them.
And he took the leaders of the city and desert thorns and thistles, and used them to teach the people of Sukkot a lesson!
The king cast them in the plain of the Yarden, in the clay ground between Sukkot and Tzartan.
To those who fear you because of the truth you gave a banner to rally around, (Selah)
Gill's Notes on the Bible
That he may withdraw a man [from his] purpose,.... Or "work" m, his wicked work, as the Targum; either which he has begun upon, or which he designed to do. Thus Abimelech and Laban were restrained from their intentions by a divine admonition in a dream, the one from taking Abraham's wife, as he intended, and the other from doing harm to Jacob, which he designed:
and hide pride from man; by pardoning his sins, in which there is always pride, so some; pardon of sin being expressed by covering it,
Psalms 32:1; or rather by repressing, weakening, and preventing it; and that by not suffering vain and proud men to perform their enterprises, but obliging them to submit to the will of God, and humble themselves under his mighty hand. These are the ends proposed, and which are effected through the Lord speaking to men in dreams, opening their ears, and sending instructions to them; and others also for their good follow.
m מעשה "opere", Pagninus, Montanus, Mercerus, &c.
Barnes' Notes on the Bible
That he may withdraw man from his purpose - Margin, “work.” The sense is plain. God designs to warn him of the consequences of executing a plan of iniquity. He alarms him by showing him that his course will lead to punishment, and by representing to him in the night visions, the dreadful woes of the future world into which he is about to plunge. The object is to deter him from committing the deed of guilt which he had contemplated, and to turn him to the paths of righteousness. Is it unreasonable to suppose that the same thing may occur now, and that God may have a purpose in the dreams which often visit the man who has formed a plan of iniquity, or who is living a life of sin? It cannot be doubted that such people often have alarming dreams; that these dreams are such as are fitted to deter them from the commission of their contemplated wickedness; and that in fact they not unfrequently do it.
What shall hinder us from supposing that God intends that the workings of the mind when the senses are locked in repose, shall be the means of alarming the guilty, and of leading them to reflection? Why should not mind thus be its own admonisher, and be made the instrument of restraining the guilty then, as really as by its sober reasonings and reflections when awake? Many a wicked man has been checked in a career of wickedness by a frightful dream; and not a few have been brought to a degree of reflection which has resulted in sound conversion by the alarm caused on the mind by having the consequences of a career of wickedness traced out in the visions of the night. The case of Colonel Gardiner cannot be forgotten - though in that instance it was rather “a vision of the night” than a dream. He was meditating an act of wickedness. and was alone in his room awaiting the appointed hour. In the silence of the night, and in the solitude of his room, he seemed to see the Savior on the cross. This view, however, it may be accounted for, restrained him from the contemplated act of wickedness, and he became an eminently pious man; see Doddridge’s Life of Col. Gardiner. The mind, with all its faculties, is under the control of God, and no one can demonstrate that he does not make its actings, even in the wanderings of a dream, the designed means of checking the sinner, and of saving the soul.
And hide pride from man - Probably the particular thing which Elihu here referred to, was pride and arrogance toward God; or an insolent bearing toward him, and a reliance on one’s own merits. This was the particular thing in Job which Elihu seems to have thought required animadversion, and probably he meant to intimate that all people had such communications from God by dreams as to save them from such arrogance.
