that he may withdraw man from his purpose, and hide pride from man.
Parallel Translations
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that he may withdraw man from his purpose, and hide pride from man.
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That he may withdraw man from his purpose, and hide pride from man.
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That men may put away their purpose, and that He may hide pride from man;
Cross-references (12)
Passages linked to Job 33:17 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 2:11 The lofty looks of man will be brought low, the arrogance of men will be bowed down, and Yahweh alone will be exalted in that day.
- James 4:10 Humble yourselves in the sight of the Lord, and he will exalt you.
- Genesis 20:6 God said to him in the dream, “Yes, I know that in the integrity of your heart you have done this, and I also withheld you from sinning against me. Therefore I didn’t allow you to touch her.
- 2 Chronicles 32:25 But Hezekiah didn’t reciprocate appropriate to the benefit done for him, because his heart was lifted up. Therefore there was wrath on him, and on Judah and Jerusalem.
- Job 17:11 My days are past. My plans are broken off, as are the thoughts of my heart.
- Matthew 27:19 While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man, for I have suffered many things today in a dream because of him.”
- 2 Corinthians 12:7 By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively.
- Deuteronomy 8:16 who fed you in the wilderness with manna, which your fathers didn’t know, that he might humble you, and that he might prove you, to do you good at your latter end;
- Isaiah 23:9 Yahweh of Armies has planned it, to stain the pride of all glory, to bring into contempt all the honorable of the earth.
- Daniel 4:30-37 The king spoke and said, “Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty?” While the word was in the king’s mouth, a voice came from the sky, saying, “O king Nebuchadnezzar, to you it is spoken: ‘The kingdom has departed from you. You shall be driven from men; and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen. Seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.’ ” This was fulfilled the same hour on Nebuchadnezzar. He was driven from men, and ate grass as oxen, and his body was wet with the dew of the sky, until his hair had grown like eagles’ feathers, and his nails like birds’ claws. At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and I praised and honored him who lives forever; for his dominion is an everlasting dominion, and his kingdom from generation to generation. All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants of the earth; and no one can stop his hand, or ask him, “What are you doing?” At the same time my understanding returned to me; and for the glory of my kingdom, my majesty and brightness returned to me. My counselors and my lords sought me; and I was established in my kingdom, and excellent greatness was added to me. Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk in pride he is able to abase.
- Hosea 2:6 Therefore behold, I will hedge up your way with thorns, and I will build a wall against her, that she can’t find her way.
- Acts 9:2-6 and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. As he traveled, he got close to Damascus, and suddenly a light from the sky shone around him. He fell on the earth, and heard a voice saying to him, “Saul, Saul, why do you persecute me?” He said, “Who are you, Lord?” The Lord said, “I am Jesus, whom you are persecuting. But rise up and enter into the city, then you will be told what you must do.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain He showeth for what end God sendeth afflictions: to…
He showeth for what end God sendeth afflictions: to beat down man’s pride, and to turn from evil.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 33:17 That he may withdraw man [from his]…
Job 33:17 That he may withdraw man [from his] purpose, and hide pride from man.
Ver. 17. That he may withdraw man from his purpose] Or, rather, practice. Heb. work, that is, evil work, called a man’s own work, Heb 4:10; for when we do evil we work de nostro, et secundum hominem, 1Co 3:3, as when the devil speaketh a lie he speaketh of his own, Joh 8:44. Now from such bad work God taketb men off, by dreams sometimes, as he did Abimelech, Gen 20:3, and Laban, Gen 31:24 but more frequently by corrections of instruction, which are the way of life, Pro 6:23 : Christianornm Theologia, as Luther calleth it; Virtutum officina, as Ambrose; Bonorum omnium thesaurus, as Brentius upon this text.
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And hide pride from man] Which else, as a master pock, will break out in his forehead and testify to his face. By pride we may understand all other sins, which God both covereth and cureth in his penitent people; but pride is fitly instanced, because it was one of the first sins, and is still the root and source of all other sins. God therefore humbleth all under his mighty hand, and preserveth them from the perilous pinnacle of self exaltation; as he dealt with Paul, both when he met him on the way to Damascus, and unhorsed him, as also when by that thorn in the flesh he let out the swollen matter of pride out of his heart, which might else have broken forth into odious and loathsome practices.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain That he, i.e. God, who was expressed Job 33:14,…
That he, i.e. God, who was expressed Job 33:14, and designed by this pronoun he both in the foregoing and following verses.
From his purpose, i.e. from the execution of his purpose. Heb. from his work, i.e. from his evil work as the Chaldee and LXX. understand it; from sin, which is truly and fitly called man’s work, because it hath its rise in and from him, and is his own proper work, and very agreeable to his nature in his present corrupt estate; as, on the contrary, all the good that is in man is God’s proper and peculiar work, and is generally ascribed to him in Scripture. So this is noted as the design of God’s giving man this warning, to keep him from executing that evil work which possibly he had designed to do; of which see examples, Gen 20:5,6; 31:24.
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Hide pride, i.e. either,
1. To take it away, as God is said to hide sin, when he quite removes and forgives it, Psa 32:1; and sorrow is said to be hid, Job 3:10, when it never is nor was; and understanding is said to be hid when it perisheth, Isa 29:14. And
pride is here mentioned as the root of those evil purposes or works last mentioned; which for the most part proceed from haughtiness of spirit, whereby men scorn to submit themselves and their wills and actions to God’s authority, and presume to advance themselves above God, and resolve to follow their own wills and lusts in spite of God, and with contempt of him. Or pride may be here put for all matter or occasion of pride. And God by this means is said to
hide pride from man, because by these glorious and terrible representations of his Divine majesty to a man, he takes him off from the contemplation and admiration of his own excellency, which men are generally very prone to reflect upon, and brings him to a sight of his own nothingness and weakness, and to a sense of his dependence upon God, and to a humble and ready submission to his will and pleasure.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain That he may withdraw a man from his purpose,....…
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, Psa 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.
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(m) "opere", Pagninus, Montanus, Mercerus, &c.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Pride - And God by this means is said…
Pride - And God by this means is said to hide pride from man, because by these glorious representations of his Divine majesty to man, he takes him off from the admiration of his own excellency, and brings him to a sight of his own weakness, and to an humble and ready submission to his will.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain That he may withdraw man from his purpose -…
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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Him. Septuagint, "his body from the fall [of iniquity.]"…
Him. Septuagint, "his body from the fall [of iniquity.]" (Grabe) (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain purpose--Margin, "work." So Job 36:9. So "business" in a…
purpose--Margin, "work." So Job 36:9. So "business" in a bad sense (Sa1 20:19). Elihu alludes to Job's words (Job 17:11). "Pride," an open "pit" (Job 33:18) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "humble themselves under the mighty hand of God."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 17. Purpose — מעשׂה, deed; used, like the Latin…
17. Purpose — מעשׂה, deed; used, like the Latin facinus, in the sense of evil deed. Of the two words employed for man, the second, geber, expresses might, and thus forms an antithesis. For “weak man,” (adham,) God interposes obstacles to the commission of sin, and from “the man of might” covers up (hides) the dazzling object of temptation. No one can estimate the restraint God thus exercises over the soul. Were there no protecting grace there would be but little, if any, human virtue. Pride is specially mentioned, because it is a sin to which human beings are most easily subjected, a kind of leader among temptations, and a vice, too, when once in possession, which cleaveth with a tenaciousness greater than that of all other sins.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 17, 18. The object of this intervention of God…
17, 18. The object of this intervention of God is the gracious one of anticipating the sinner in the evil which he meditates and hindering it, and withdrawing him from his sinful purpose, Job_33:17; and the effect of it is that man is preserved from committing deadly sin, which would have brought destruction upon him, Job_33:18.
The “sword” or javelin, Job_33:18, is a figure for God’s destructive judgments; comp. ch. Job_36:12.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (17) From his purpose.—Rather, That He may witharaw man…
(17) From his purpose.—Rather, That He may witharaw man from carrying out his evil actions, and may remove that pride from man which he secretly cherishes. This is the main point of Elihu’s teaching: that the purposes of God are disciplinary, to keep man from the sin which otherwise he would be prone to commit. In this way Job might have been a righteous man, and yet be justly chastened lest he should prove unrighteous.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain That he (i.e. God) may withdraw man from his…
That he (i.e. God) may withdraw man from his purpose; literally, from his work, assumed to be a wrongful work. Elihu regards the Divine teaching through visions as intended to elevate and purify men. Sometimes God so works upon them as to make them abandon an evil course on which they had entered. Sometimes his object is to save them from indulgence in an evil temper into which, without his help, they might have fallen. In this latter case he may occasionally hide pride from man. Elihu, perhaps, thinks that Job is unduly proud of his integrity.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.