the Fourth Week of Advent
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Bahasa Indonesia Sehari-hari
Ayub 33:17
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BakerEncyclopedias:
- InternationalParallel Translations
untuk menghalangi manusia dari pada perbuatannya, dan melenyapkan kesombongan orang,
Hendak membalikkan mereka itu dari pada perbuatannya yang jahat, dan menjauhkan mereka itu dari pada congkak;
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
And the children of Israel toke their iourney from Rameses to Suchoth, sixe hundred thousand men of foote, besyde chyldren.
And they toke their iourney from Sucoth, and abode in Etham in the edge of the wyldernesse.
And in the valley they had Betharam, Bethnimra, Socoth, and Zaphon, the rest of the kyngdome of Sehon king of Hesbon, vnto Iordane and the coastes that lie theron, euen vnto the edge of the sea of Cenereth, on the other side Iordane eastwarde.
And he sayd vnto ye men of Sucoth: Geue I pray you, takes of bread vnto ye people that folow me, for they be fayntie, that I may folowe after Zebah, and Zalmana, kynges of Madian.
And he went vp thence to Phanuel, & spake vnto them lykewyse: And ye men of Phanuel aunswered him, as did the men of Sucoth.
And caught a ladde of the men of Sucoth, & enquired of him: And he wrote him of the lordes and elders of Sucoth threescore and seuenteene men.
And he toke the elders of the citie, and thornes of the wildernesse, and bryers, and dyd teare the men of Sucoth with them.
In the playne of Iordane did the king cast them [euen] in the thicke claye, betweene Socoh and Zarthan.
The Lorde hath spoken in his holynes (whereof I wyll reioyce) this: I wyll deuide Sichem, and measure the valley of Sucoth.
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.
