Job 33

TODAY’S ENGLISH VERSION

1 And now, Job, listen carefully

to all that I have to say.

2 I am going to say what’s on my mind. 3 All my words are sincere,

and I am speaking the truth.

4 God’s spirit made me and gave me life. 5 Answer me, if you can. Prepare your arguments. 6 You and I, Job, are the same in God’s sight,

both of us were formed from clay.

7 So you have no reason to fear me;

I will not overpower you.

8 Now here is what I heard you say: 9 I am not guilty. I have done nothing wrong.

I am innocent and free from sin.

10 But God finds excuses for attacking me

and treats me like an enemy.

11 He binds chains on my feet;

he watches every move I make.

12 But I tell you, Job, you are wrong.

God is greater than any man.

13 Why do you accuse God

of never answering a man’s complaints?

14 Even though God speaks in many ways,

no one pays attention to what he says.

15 God speaks in dreams and visions

that come at night when men are asleep.

16 God makes them listen to what he says,

and they are frightened at his warnings.

17 God speaks to make them stop their sinning

and to keep them from becoming proud.

18 God will not let them be destroyed;

he saves them from death itself.

19 God corrects a man by sending sickness

and filling his body with pain.

20 The sick man loses his appetite,

and even the finest food looks revolting.

21 His body wastes away; you can see all his bones; 22 he is about to go to the world of the dead. 23 Perhaps an angel may come to his aid

one of God’s thousands of angels, who remind men of their duty.

24 The angel, in mercy, will say, Release him!

He is not to go down to the world of the dead. Here is the ransom to set him free.

25 His body will grow young and strong again; 26 God will answer him when he prays;

he will worship God with joy; God will make things right for him again.

27 He will say in public, I have sinned.

I have not done right, but God spared me.

28 He kept me from going to the land of the dead, and I am still alive. 29 God does all this again and again; 30 he saves the life of a person,

and gives him the joy of living.

31 Now, Job, listen to what I am saying,

be quiet and let me speak.

32 But if you have something to say, let me hear it;

I would gladly admit you are in the right.

33 But if not, be quiet and listen to me,

and I will teach you how to be wise. QUESTIONS FOR DISCUSSION 33:1-33

Job, for the first time, is addressed by name. What does this mean?

Elihu deals with two claims made by Job. What are they?

Elihu is a master of banality. What is meant by this expression?

How many times does this man repeat himself? He keeps emphasizing one point. What is it?

In Job 33:5 Elihu challenges Job to do what?

Elihu describes himself as formed out of clay. What does this expression literally mean?

679. Elihu alludes to one of Job’s charges against God, i.e., in verse seven. What was it?

At last Elihu is down to his self-appointed task. What has preceded?

Elihu twists Job’s words. Explain.

Does he represent Job accurately in Job 33:10-11?

His point made in Job 33:12 is not well taken under any circumstance. Why not?

What is the point of Job 33:13-14?

God speaks to man in dreamshad Job had any dreams? Does He speak to us today through dreams? Discuss.

How does Job 33:16 relate to dreams?

The purpose of dreams is mentioned in Job 33:17. What is it?

God’s purpose is beneficent. What is it?

God speaks through suffering. What does He say? Was this true of Job?

What does the word life mean in Job 33:20?

Elihu aptly describes Job’s physical condition. To what purpose?

God speaks through dreamsthrough sufferingand now through angels. Was he right? Discuss. What purpose was there in the angel’s visit?

A very personal God is implied in these verses. How so?

There is successful interceding. How was it accomplished?

Complete recovery is graphically described in Job 33:25. Explain.

What follows restoration? Does this have any reference or application to the Christian?

Elihu is both right and wrong in his expressions in Job 33:27-28. Explain.

Something can be inferred from Job 33:29. What is it?

If a man repents, what happens to him? Cf. Job 33:30.

Elihu claims to be Job’s good friend. Was he? Why not?

He claims that the true and final source of wisdom is where?

Does Elihu have any counterparts today? Who?

Job 33:1-7

B.

THE WORD FROM OUTSIDEGOD HAS ALREADY SPOKEN. (Job 33:1-33)

A mortal himself, formed by God’s spirit, yet he will answer Job. (Job 33:1-7)

TEXT 33:1-7

**33 Howbeit, Job, I pray thee, hear my speech, And hearken to all my words.

2 Behold now, I have opened my month;

My tongue hath spoken In my mouth.

3 My words **shall utter **the uprightness of my heart;

And that which my lips know they shall speak sincerely.

4 The Spirit of God hath made me,

And the breath of the Almighty giveth me life.

5 If thou canst, answer thou me;**

Set thy words in **order before me, stand forth.

6 Behold, I am toward God even as thou art:

I also am formed out of the clay.

7 Behold, my terror shall not make thee afraid,

Neither shall my pressure be heavy upon thee.**

COMMENT 33:1-7

**Job 33:1**Elihu has called our attention to his wisdom, impartiality, and competence requisite for his present task of subduing Job’s rebellious spirit. Here for the first time in the dialogue Job is addressed by nameJob 34:5; Job 34:7; Job 34:35 ff; and Job 35:16. This familiarity is more to be attributed to Elihu’s temperament than his close ties with Job, though he could be a blood relative of Job’SJob 32:2. He summons Job in Job 33:1-7, and he sarcastically refers to Job’s complaint against GodJob 9:17; Job 9:34. He quotes two of Job’s claims: (1) that he is innocentJob 9:21; Job 10:7; Job 16:17; Job 23:10-12; Job 27:5; Job 31; and (2) that God is his enemyJob 10:17; Job 13:24; Job 13:27; and Job 19:11. Elihu deals with each of these in the structure of chapter 33. The banality of his speech is self-evident.

**Job 33:2**The boundlessness of Elihu’s self-evaluation make him a master of banality. His speech is statedly redundant.

**Job 33:3**Job had asked that his friends be sincere; Elihu now declares that Job is going to get the ultimate expression of sincerity, but from him. This first line is without a verb, but the A. V. inserts shall utter. The meaning of the first line is that Elihu’s righteousness is exposed by his words. In the second line Elihu is giving Job assurance of his brilliancecompare Job 6:25 a; Deuteronomy 9:5; Psalms 119:7; and 1 Chronicles 29:17.

**Job 33:4**He, like Job, is a human being. Both share in God’s spirit, which gives life. Verbally, at least, he humbly acknowledges that he has a special endowment from God. He is inspired by God to speak; thus his words are not only sincere, they are of special value. Perhaps he claimed a charismatic gift of wisdom which was lacking in Job’s illustrious friends.

**Job 33:5**Though there is no equivalent to words in the text, the verb means to set in order, i.e., get ready to answer my chargesJob 32:14; 1 Samuel 17:8take your stand. Prepare (A. V. in order before me) has no expressed object, but the object may be wordsJob 32:14; or caseJob 13:18; Job 23:4, or battle as is generally the case. Take your stand is used in military sense in 1 Samuel 17:16; 2 Samuel 23:12; and in legal sense in Job 1:6.

**Job 33:6**In relation to God (A. V. toward God) Elihu, like Job, is human. Elihu’s advantage over Job is not in this respect. He is only a mortal whom Job need not fear. The second line is translated by Blommerde as from clay I too have been pinched off, even as you are (Heb. kepikalike your mouth, i.e., like you). The metaphorical use of pehmouth to express relationship is well supported in the Old Testament.[332] Elihu was formed (qrs- nipped) from clay, like Job.

[332] See E. Dhorme, L-‘Emploi Metaphorique des noms de parties du corps en hebreu et en akkadien (Paris, 1923), p. 85.

**Job 33:7**Elihu here alludes to Job’s charges that God intimidated with violenceJob 9:34; Job 13:21. With clever irony, Elihu assures Job that he need not make this same charge now, because his opponent is also a man. The word rendered pressure occurs only here, and need not be emended out of the text because of its rarity.

Job 33:8-12

He challenges Job’s claim that he suffers because God counts him an enemy. (Job 33:8-12)

TEXT 33:8-12

**8 Surely thou has spoken In my hearing,

And I have heard the voice of **thy **words, **saying,

**9 1 am clean, without transgression;

I am innocent, neither is there iniquity in me:

10 Behold, he findeth occasions against me,

He counteth me for his enemy;

11 He putteth my feet in the stocks,

He marketh all my paths.

12 Behold, I will answer thee, in this thou art not just;

For God is greater than man.**

COMMENT 33:8-12

**Job 33:8**God is too great to be guilty of the behavior alluded to in Job’s charges. He has never persecuted a righteous man. At this point Elihu gets down to his self-appointed task of effectually responding to Job. After finishing his much-advertised brilliance and competence, Elihu rebukes Job. He has listened to all of the dialogue (A. V. the sound of your words); thus he is prepared to respond.

**Job 33:9**Job has not claimed sinlessnessJob 7:21; Job 9:21; Job 10:7; Job 13:26; Job 16:17; Job 23:7; Job 23:10 ff; Job 27:4 ff; Job 31:1 ff. Though Elihu’s quotation is essentially correct, the twist he places on them distorts the essence of Job’s words. Job has consistently claimed that he had never committed sins grave enough to merit the afflictions which he is experiencing. The word rendered as clean in A. V. occurs only here, and its root meaning is wash or cleanse.

**Job 33:10**For line one see Job 10:13 ff; Job 19:6 ff; for line two, Job 13:24. The word rendered occasions (to-’ anot) means opportunities for, expressing hostility as in Judges 14:4; Judges 13:24; Judges 19:6; Judges 19:11.

**Job 33:11**Elihu is here quoting Job’s words from Job 13:27. God watches (yismor) his every move and hinders him. This very phrase occurs also in Job 13:27 b.

**Job 33:12**Elihu denies the justness of Job’s charges. God is above arbitrary actions such as those that Job has affirmed. But Job has already presented God’s power in some of the most magnificent hymns in ScriptureJob 9:1-13; Job 12:13-25. Job has already declared that man cannot argue with God because he is greater than man (so the LXX and the Qumran Targum)Job 9:14-20; Job 9:32; Job 13:13-16; so Elihu’s point is not well taken under any circumstances.

Job 33:13-18

3. God has answered Job in two waysto discipline him. (Job 33:13-22)

a. In dreams, to draw him from the fate of an evil course (Job 33:13-18)

TEXT 33:13-18

**13

Why dost thou strive against him,

For that he giveth not account of any of his matters?

14 For God speaketh once,

Yea, twice, though man regardeth it not.

15 In a dream, in a vision of the night,

When deep sleep falleth upon men, In slumberings upon the bed;

16 Then he openeth the ears of men,

And sealeth their instruction,

17 That he may withdraw man from his purpose,

And hide pride from man;

18 He keepeth back his soul from the pit,

And his life from perishing by the sword.**

COMMENT 33:13-18

**Job 33:13**Elihu asks Job, Why are you contentious against Him because He does not answer? The A. V. includes saying which is not in the text and would better be rendered in English as that. There is a possible reading variation between my words and his words of the Hebrew text. The reading variation is of no consequence, since Job’s complaint that God gives no answer is appropriate for any and all men who ask and receive no answer. All contests with God are futile.

**Job 33:14**Perhaps the verse implies that God reveals himself in more than one way, and if man does not hear God speak in one place, perhaps he will in another. The sense of this verse is elliptical, though not impossible.[333]

[333] See discussion L. Dennefeld, Revue Biblique, 1939, p. 175.

**Job 33:15**Elihu expresses the classical Near Eastern view of dreams, viz., that they may be a vehicle of divine revelationGen 41:11-12; Numbers 12:6; Judges 7:13; Judges 7:15; Daniel 2, 4, 7. His specific reference here is to dreams that are warnings about and deterrents from ungodly behavior. Dreams of warnings are found in Genesis 20:3; Genesis 31:24; Daniel 4; Matthew 2:13; Matthew 27:19; Job 4:12 ff; Job 7:14. The prophets warn us about any uncritical approach to dream interpretation, either before or after FreudDeu 13:1-5 and Jeremiah 23:28.

**Job 33:16**The Hebrew text has mosaram or their bond, which makes little sense.[334] The dreams may need interpretation. The phrase open the ears sometimes informRth 4:4; 1 Samuel 20:2; 1 Samuel 20:12-13. When God is the subject, the phrase often means revelationJob 36:10; Job 36:15; 1 Samuel 9:15; 2 Samuel 7:27. By certain types of dreams, God awakens men to repentance from the error of their ways. The LXX reads appearances of terrors (en eidesin phobou), which conveys the essence of the meaning.

[334] For this difficult verse see M. Dahood, Biblica, 1968, p. 360; see also Dhorme and Pope.

**Job 33:17**The Hebrew literally says to remove man deed, and probably means to remove man from his evil purpose; i.e., warning dreams often cause man to abandon his plans for evil. The second line literally reads pride from man he covers, which our A. V. interprets to mean hide pride from man. The sense seems to be that God’s warning dreams are also to humble man.

**Job 33:18**God’s purpose is beneficent, i.e., to save man from a worse fate. The parallelism makes it evident that selah should not be rendered sword as in the A. V. The reference is to the realm of Sheol and to perishing by the sword. The verb perhaps should be rendered to pass through, though the noun often means weapon or sword; but the relevancy of this here is suspect.[335]

[335] For the critical considerations, see M. Tsevat, Vetus Testamentum, 1954, p. 43; and Svi Rin, Biblische Zeitschrift, 1963, p. 25, where selah is identified with the underworld.

b. Through affliction God has spoken (Job 33:19-22) to bring repentance (Job 33:30).

Job 33:19-22

TEXT 33:19-22

**19 He is chastened also with pain upon his bed,

And with continual strife in his bones;

20 So that his life abhorreth bread,

And his soul dainty food.

21 His flesh is consumed away, that it cannot be seen;

And his bones that were not seen stick out.

22 Yea, his soul draweth near unto the pit,

And his life to the destroyers.**

COMMENT 33:19-22

**Job 33:19**Job’s afflictions were to humble him; instead by his rebelliousness he reveals his profound pride, which is at the heart of all sin. Eliphaz had earlier said that Job was visited with pain upon his bedJob 5:17; Deuteronomy 8:5; Proverbs 3:12; Psalms 38. He has agony (rib mean conflict or strife, A. V. continual strife) in his bones. Elihu is saying that God speaks in the discipline of suffering, in the torment of pain.

**Job 33:20**Here life clearly means appetite. It is parallel to soul which also means appetite in the second lineJob 38:39; Psalms 107:17.

**Job 33:21**His sickness destroys his appetite. The lack of food causes his body to waste away, and his bones stick outlit. and his bones which were not seen are laid bareJer 3:2; Jeremiah 3:21. His bones protrude because of a lack of flesh to cover them up.

**Job 33:22**The allusion is perhaps to the destroying angels2 Samuel 24:16; 2 Kings 19:35; 1 Chronicles 21:15; Psalms 78:49. The parallelism between pitsahatand killersmemitimindicates that the reference is to the abode of the dead.

Job 33:23-28

4. A messenger (angel) may interpret to man what is right, that he be led to pray and to confess his guilt. (Job 33:23-28)

TEXT 33:23-28

**23 If there be with him an angel,

An interpreter, one among a thousand, To show onto man what is right for him;

24 Then God is gracious onto him, and saith,

Deliver him from going down to the pit, I have found a ransom.

25 His flesh shall be fresher than a child’S;

He returneth to the days of his youth.

26 He prayeth unto God, and he is favorable unto him,

So that he seeth his face with joy: And he restoreth unto man his righteousness.

27 He singeth before men, and saith,

I have sinned, and perverted that which was right, And it profited me not:

28 He hath redeemed my soul from going into the pit,

And my life shall behold the light.**

COMMENT 33:23-28

**Job 33:23**Mediation by an angel might interpret God’s providential meaning of his sicknessPsa 91:11-13; Matthew 18:10; Acts 12:15; Revelation 8:3. Eliphaz is probably referring to this idea in Job 5:1holy ones. Perhaps the concept is involved in Job’s request for a mediatorJob 9:33, a witnesss interpreterJob 16:19-21, and a redeemerJob 19:25-27. The word rendered interpreter is applied to the prophetsIsa 43:27. This verse presents the concept of a personal God[336]1 Kings 22:19; Daniel 7:10; Revelation 5:11. The purpose of the angelic visit is not to justify the sick, but to call to repentance.

[336] That Yahweh is a personal God there is no doubt, but for general Mesopotamian mythical concept of a personal god, see S. N. Kramer, Harvard Theological Review, 1956, p. 59.

**Job 33:24**The verse implies successful interceding in that he is gracious. God as in A. V. is not in the text, though the pronoun he could refer to God. The imperative form makes little sense in this verse. No man could give a ransom for himselfPsa 49:7-9; Matthew 16:26; Matthew 20:28; 1 Timothy 2:6; Revelation 5:9. Though the nature of the ransom is not specified, it is clearly vicarious and is the expression of His graciousness. The answer to man’s perennial problem lies outside of man’s capacity. Only the word from outside can bring the Shattering of Silence.

**Job 33:25**Elihu here describes the recovery of the afflicted person. The A. V. rendering of the first line fresher than a child adds nothing to the meaning which is to be soft or tender, probably from the Hebrew -ratob. This Hebrew word is found no where else in the scriptures and is of an unusual form. A similar statement is made of Naaman the prophet after his recovery1 Kings 5:14; Isaiah 40:31; Psalms 103:5; Psalms 110:3; Psalms 144:12; and Ecclesiastes 11:9.

**Job 33:26**After restoration, the man is admitted into the presence of GodGen 32:20; Genesis 44:23; Genesis 44:26; 2 Samuel 3:13; 2 Samuel 14:24; 2 Samuel 14:28; 2 Samuel 14:32; Psalms 11:7. Prayer is the seeking of God’s presencePsa 24:6; Psalms 27:8. The joyous shout is a cultic cryPsa. 8:21 and Psalms 104:4; Proverbs 7:15; Hosea 5:15. It can also be a battle cry, which is here inappropriate. The joy bursts forth becauselit. he restores to his righteousness, i.e., to God’s act of acquittalPsa 22:22-31; Psalms 30; Psalms 66; Psalms 116. The restoration to righteousness means victory or salvation in a larger sense than saving his soul.

**Job 33:27**Public expression of his gratitude for being restored is clearly the thought back of this verse.[337] He sings before men (idiom sing beforePro 25:20) and acknowledges his sins. The rendering of the final line in A. V. is inadequate. The verb is not found elsewhere in the sense. In other occurrences it means to be equal, but this yields little sense in this present context, i.e., it was not equal to me. However we resolve the grammatical difficulties here, it is certain the healed sinner is expressing his gratitude through public thanksgiving and confession.

[337] For the possibilities in this verse, see J. Reider, Zeitschrift fur alttestamentlische Wissenschqften, 1953, p. 275.

**Job 33:28**He has been redeemed from death. Thus darkness has been removed by the glorious light of His presence. The idiom shall behold is used for looking with satisfaction on someone or some thingcf. Psalms 22:17 where enemies gloat over.

Job 33:29-33

5. This God does to save man from destruction. (Job 33:29-33)

TEXT 33:29-33

**29 Lo, all these things doth God work,

Twice, yeathrice, with a man,

30 To bring back his soul from the pit,

That he may be enlightened with the light of the living.

31 Mark well, O Job, hearken onto me:

Hold thy peace, and I will speak.

32 If thou hast anything to say, answer me:

Speak, for I desire to justify thee.

33 If not, hearken thou onto me:

Hold thy peace, and I will teach thee wisdom.**

COMMENT 33:29-33

**Job 33:29**Elihu repeats that this is the way God relates to man. Job does not respond, and thus we are left to infer that he was reduced to silence. Elihu, like Job’s three friends, fails to come to grips with Job’s problem. Perhaps the twice, three times is similar to God’s action found in Amos 1:3; Amos 1:6, etc.

Job 33:30If a man repents, he is restored from pangs of death. Probably the idiom A. V. that he may be enlightened means the same as in Job 33:28to look upon with great satisfaction. A similar phrase is found in Ps. 56:14, where it beautifully suggests that one’s life is illumined by God’s presence, in radical contrast to the gloom of the grave.[338]

[338] For suggestions from this Psalm, see M. Dahood, Psalms, Vol. I, note 3 on Psalms 36:10; and compare with Job 33:30.

**Job 33:31**Since the words have ultimate significance, Elihu once more demands attention. I sat through prolonged debate in silence; now you listen to me. The LXX omits Job 33:31 b - Job 33:33, thus reducing the length of Elihu’s speech.

**Job 33:32**After telling Job to be silent, he now asks that if he has anything to say that he speak up. But Elihu thinks that his speech if unanswerable, thus not expecting any Jobian response. I desire to justify you finds no concrete support **in **Elihu’s speech.

**Job 33:33**Elihu must believe that his words are final, even if fatal, to Job’s need. If you want wisdom, come to me, neither your friends, nor God.