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Selected Verse: Job 33:13 - Strong Concordance

Verse	Translation	Text
Job 33:13	Strong Concordance	Why dost thou strive [07378] against him? for he giveth not account [06030] of any of his matters [01697].
	King James	Why dost thou strive against him? for he giveth not account of any of his matters.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
(Isa 45:9). his matters--ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

(Isa 45:9).

his matters--ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.

Notes on the Bible, by Albert Barnes, [1834]
Why dost thou strive against him? - By refusing to submit to him, and by calling in question his wisdom and goodness. For he giveth not account of any of his matters - Margin, as in Hebrew "answereth not." The idea is, that it is as useless as it is improper to contend with God. He does his own pleasure, and deals with man as he deems best and right. The reason of his doings he does not state, nor has man any power to extort from him a statement of the causes why he afflicts us. This is still true. The reason of his doings he does not often make known to the afflicted, and it is impossible to know now the causes why he has brought on us the calamity with which we are visited. The general reasons why men are afflicted may be better known now than they were in the time of Elihu, for successive revelations have thrown much light on that subject. But when he comes and afflicts us as individuals; when he takes away a beloved child; when he cuts down the young, the vigorous, the useful, and the pious, it is often impossible to understand why he has done it. All that we can do then is to submit to his sovereign will, and to believe that though we cannot see the reasons why he has done it, yet that does not prove that there are no reasons, or that we may never be permitted to understand them. We are required to submit to his will, not to our own reason; to acquiesce because he does it, not because we see it to be right. If we always understood the reasons why he afflicts us, our resignation would be not to the will of God, but to our own knowledge of what is right; and God, therefore, often passes before us in clouds and thick darkness to see whether we have sufficient confidence in him to believe that he does right, even when we cannot see or understand the reason of his doings. So a child reposes the highest confidence in a parent, when he believes that the parent will do right, though he cannot understand why he does it, and the parent does not choose to let him know. May not a father see reasons for what he does which a child could not understand, or which it might be proper for him to withhold from him?

Notes on the Bible, by Albert Barnes, [1834]

Why dost thou strive against him? - By refusing to submit to him, and by calling in question his wisdom and goodness.

For he giveth not account of any of his matters - Margin, as in Hebrew "answereth not." The idea is, that it is as useless as it is improper to contend with God. He does his own pleasure, and deals with man as he deems best and right. The reason of his doings he does not state, nor has man any power to extort from him a statement of the causes why he afflicts us. This is still true. The reason of his doings he does not often make known to the afflicted, and it is impossible to know now the causes why he has brought on us the calamity with which we are visited. The general reasons why men are afflicted may be better known now than they were in the time of Elihu, for successive revelations have thrown much light on that subject. But when he comes and afflicts us as individuals; when he takes away a beloved child; when he cuts down the young, the vigorous, the useful, and the pious, it is often impossible to understand why he has done it.

All that we can do then is to submit to his sovereign will, and to believe that though we cannot see the reasons why he has done it, yet that does not prove that there are no reasons, or that we may never be permitted to understand them. We are required to submit to his will, not to our own reason; to acquiesce because he does it, not because we see it to be right. If we always understood the reasons why he afflicts us, our resignation would be not to the will of God, but to our own knowledge of what is right; and God, therefore, often passes before us in clouds and thick darkness to see whether we have sufficient confidence in him to believe that he does right, even when we cannot see or understand the reason of his doings. So a child reposes the highest confidence in a parent, when he believes that the parent will do right, though he cannot understand why he does it, and the parent does not choose to let him know. May not a father see reasons for what he does which a child could not understand, or which it might be proper for him to withhold from him?

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
13 Why hast thou contended against Him, That He answereth not concerning all His doings? 14 Yet no-in one way God speaketh, And in two, only one perceiveth it not. 15 In the dream, in a vision of the night, When deep sleep falleth upon men, In slumberings upon the bed: 16 Then He openeth the ear of men, And sealeth admonition for them, 17 That He may withdraw man from mischief, And hide pride from man; 18 That He may keep back his soul from the pit, And his life from the overthrow of the sword. Knowing himself to be righteous, and still considering himself treated as an enemy by God, Job has frequently inquired of God, Why then does He treat him thus with enmity, Job 7:20, and why has He brought him into being to be the mark of His attack? Job 10:18. He has longed for God's answer to these questions; and because God has veiled Himself in silence, he has fallen into complain against Him, as a ruler who governs according to His own sovereign arbitrary will. This is what Elihu has before his mind in Job 33:13. ריב (elsewhere in the book of Job with עם or the acc. of the person with whom one contends) is here, as Jer 12:1 and freq., joined with אל and conjugated as a contracted Hiph. (ריבות instead of רבתּ, Ges. 73, 1); and ענה with the acc. signifies here: to answer anything (comp. Job 32:12; Job 40:2, and especially Job 9:3); the suff. does not refer back to אנושׁ of the preceding strophe (Hirz., Hahn), but to God. דּבריו are the things, i.e., facts and circumstances of His rule; all those things which are mysterious in it He answers not, i.e., He answers concerning nothing in this respect (comp. כל לא, Job 34:27), He gives no kind of account of them (Schnurr., Ges., and others). כּי, Job 33:14, in the sense of imo, is attached to this negative thought, which has become a ground of contention for Job: yet no, God does really speak with men, although not as Job desires when challenged and in His own defence. Many expositors take באחת and בּשׁתּים after lxx, Syr., and Jer., in the signification semel, secundo (thus also Hahn, Schlottm.); but semel is אחת, whereas באחת is nowhere equivalent to בפעם אחת, for in Num 10:4 it signifies with one, viz., trumpet; Pro 28:18, on one, viz., of the many ways; Jer 10:8, in one, i.e., in like folly (not: altogether, at once, which כּאחד, Syr. bachdo, signifies); then further on it is not twice, but two different modes or means of divine attestation, viz., dreams and sicknesses, that are spoken of; wherefore it is rightly translated by the Targ. una loquela, by Pagn. uno modo, by Vatabl., Merc., una via. The form of the declaration: by one - by two, is that of the so-called number-proverbs, like Job 5:19. In diverse ways or by different means God speaks to mortal man - he does not believe it, it is his own fault if he does perceive it. לא ישׁוּרנּה, which is correctly denoted as a separate clause by Rebia mugrasch, is neither with Schlottm. to be regarded as a circumstantial clause (without one's ... ), nor with Vatablus and Hahn as a conditional clause (if one does not attend to it), nor with Montanus and Piscator as a relative clause (to him who does not observe it), but with Tremellius as a co-ordinate second predicative clause without a particle (one might expect אך): he (mortal man) or one observes it not (שׁוּר with neut. suff. exactly like Job 35:13). Job 33:15-18 Elihu now describes the first mode in which God speaks to man: He Himself comes forward as a witness in man's sleep, He makes use of dreams or dream-like visions, which come upon one suddenly within the realm of nocturnal thought (vid., Psychol. S. 282f.), as a medium of revelation - a usual form of divine revelation, especially in the heathen world, to which positive revelation is wanting. The reading בּחזיון (Codd., lxx, Syr., Symm., Jer.), as also the accentuation of the בחלום with Mehupach Legarme, proceeds from the correct assumption, that vision of the night and dream are not coincident notions; moreover, the detailing Job 33:15, is formed according to Job 4:13. In this condition of deep or half sleep, revelat aurem hominum, a phrase used of the preparation of the ear for the purpose of hearing by the removal of hindrances, and, in general, of confidential communication, therefore: He opens the ear of men, and seals their admonition, i.e., the admonition that is wholesome and necessary for them. Elihu uses חתם בּ here and Job 37:7 as חתם בּעד is used in Job 9:7 : to seal anything (to seal up), comp. Arab. ḥı̂m, σφραγίζειν, in the sense of infallible attestation and confirmation (Joh 6:27), especially (with Arab. b) of divine revelation or inspiration, distinct in meaning from Arab. chtm, σφραγίζειν, in the proper sense. Elihu means that by such dreams and visions, as rare overpowering facts not to be forgotten, God puts the seal upon the warning directed to them which, sent forth in any other way, would make no such impression. Most ancient versions (also Luther) translate as though it were יחתּם (lxx ἐξεφόβησεν αὐτούς). מסר is a secondary form to מוּסר, Job 36:10, which occurs only here. Next comes the fuller statement of the object of the admonition or warning delivered in such an impressive manner. According to the text before us, it is to be explained: in order that man may remove (put from himself) mischief from himself (Ges. 133, 3); but this inconvenient change of subject is avoided, if we supply a מ to the second, and read אדם ממעשׂה, as lxx ἀποστρέψαι ἄνθρωπον ἀπὸ ἀδικίας αὐτοῦ (which does not necessarily presuppose the reading ממעשׂהו), Targ. ab opere malo; Jer. not so good; ab his quae fecit. מעשׂה signifies facinus, an evil deed, as Sa1 20:19, and פּעל, Job 36:9, evil-doing. The infin. constr. now passes into the v. fin., which would be very liable to misconstruction with different subjects: and in order that He (God) may conceal arrogance from man, i.e., altogether remove from him, unaccustom him to, render him weary of. the sin of pride (גּוה from גּוה = גּאה, as Job 22:29, according to Ges., Ew., Olsh., for גּאוה = גּאוה). Here everything in thought and expression is peculiar. Also חיּה, Job 33:18 (as Job 33:22, Job 33:28), for חיּים rof ,) (Job 33:30) does not occur elsewhere in the book of Job, and the phrase עבר בּשּׁלח here and Job 36:12 (comp. עבר בּשּׁחת, Job 33:28) nowhere else in the Old Testament. שׁלח (Arab. silâh, a weapon of offence, opp. metâ‛, a weapon of defence) is the engine for shooting, from שׁלח, emmittere, to shoot; and עבר בשׁלח is equivalent to נפל בעד השׁלח ot tnelaviuqe s, Joe 2:8, to pass away by (precipitate one's self into) the weapon for shooting. To deliver man from sin, viz., sins of carnal security and imaginary self-importance, and at the same time from an early death, whether natural or violent, this is the disciplinary design which God has in view in connection with this first mode of speaking to him; but there is also a second mode.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

13 Why hast thou contended against Him,

That He answereth not concerning all His doings?

14 Yet no-in one way God speaketh,

And in two, only one perceiveth it not.

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

When deep sleep falleth upon men,

In slumberings upon the bed:

16 Then He openeth the ear of men,

And sealeth admonition for them,

17 That He may withdraw man from mischief,

And hide pride from man;

18 That He may keep back his soul from the pit,

And his life from the overthrow of the sword.

Knowing himself to be righteous, and still considering himself treated as an enemy by God, Job has frequently inquired of God, Why then does He treat him thus with enmity, Job 7:20, and why has He brought him into being to be the mark of His attack? Job 10:18. He has longed for God's answer to these questions; and because God has veiled Himself in silence, he has fallen into complain against Him, as a ruler who governs according to His own sovereign arbitrary will. This is what Elihu has before his mind in Job 33:13. ריב (elsewhere in the book of Job with עם or the acc. of the person with whom one contends) is here, as Jer 12:1 and freq., joined with אל and conjugated as a contracted Hiph. (ריבות instead of רבתּ, Ges. 73, 1); and ענה with the acc. signifies here: to answer anything (comp. Job 32:12; Job 40:2, and especially Job 9:3); the suff. does not refer back to אנושׁ of the preceding strophe (Hirz., Hahn), but to God. דּבריו are the things, i.e., facts and circumstances of His rule; all those things which are mysterious in it He answers not, i.e., He answers concerning nothing in this respect (comp. כל לא, Job 34:27), He gives no kind of account of them (Schnurr., Ges., and others). כּי, Job 33:14, in the sense of imo, is attached to this negative thought, which has become a ground of contention for Job: yet no, God does really speak with men, although not as Job desires when challenged and in His own defence. Many expositors take באחת and בּשׁתּים after lxx, Syr., and Jer., in the signification semel, secundo (thus also Hahn, Schlottm.); but semel is אחת, whereas באחת is nowhere equivalent to בפעם אחת, for in Num 10:4 it signifies with one, viz., trumpet; Pro 28:18, on one, viz., of the many ways; Jer 10:8, in one, i.e., in like folly (not: altogether, at once, which כּאחד, Syr. bachdo, signifies); then further on it is not twice, but two different modes or means of divine attestation, viz., dreams and sicknesses, that are spoken of; wherefore it is rightly translated by the Targ. una loquela, by Pagn. uno modo, by Vatabl., Merc., una via. The form of the declaration: by one - by two, is that of the so-called number-proverbs, like Job 5:19. In diverse ways or by different means God speaks to mortal man - he does not believe it, it is his own fault if he does perceive it. לא ישׁוּרנּה, which is correctly denoted as a separate clause by Rebia mugrasch, is neither with Schlottm. to be regarded as a circumstantial clause (without one's ... ), nor with Vatablus and Hahn as a conditional clause (if one does not attend to it), nor with Montanus and Piscator as a relative clause (to him who does not observe it), but with Tremellius as a co-ordinate second predicative clause without a particle (one might expect אך): he (mortal man) or one observes it not (שׁוּר with neut. suff. exactly like Job 35:13).

Job 33:15-18

Elihu now describes the first mode in which God speaks to man: He Himself comes forward as a witness in man's sleep, He makes use of dreams or dream-like visions, which come upon one suddenly within the realm of nocturnal thought (vid., Psychol. S. 282f.), as a medium of revelation - a usual form of divine revelation, especially in the heathen world, to which positive revelation is wanting. The reading בּחזיון (Codd., lxx, Syr., Symm., Jer.), as also the accentuation of the בחלום with Mehupach Legarme, proceeds from the correct assumption, that vision of the night and dream are not coincident notions; moreover, the detailing Job 33:15, is formed according to Job 4:13. In this condition of deep or half sleep, revelat aurem hominum, a phrase used of the preparation of the ear for the purpose of hearing by the removal of hindrances, and, in general, of confidential communication, therefore: He opens the ear of men, and seals their admonition, i.e., the admonition that is wholesome and necessary for them. Elihu uses חתם בּ here and Job 37:7 as חתם בּעד is used in Job 9:7 : to seal anything (to seal up), comp. Arab. ḥı̂m, σφραγίζειν, in the sense of infallible attestation and confirmation (Joh 6:27), especially (with Arab. b) of divine revelation or inspiration, distinct in meaning from Arab. chtm, σφραγίζειν, in the proper sense. Elihu means that by such dreams and visions, as rare overpowering facts not to be forgotten, God puts the seal upon the warning directed to them which, sent forth in any other way, would make no such impression. Most ancient versions (also Luther) translate as though it were יחתּם (lxx ἐξεφόβησεν αὐτούς). מסר is a secondary form to מוּסר, Job 36:10, which occurs only here. Next comes the fuller statement of the object of the admonition or warning delivered in such an impressive manner. According to the text before us, it is to be explained: in order that man may remove (put from himself) mischief from himself (Ges. 133, 3); but this inconvenient change of subject is avoided, if we supply a מ to the second, and read אדם ממעשׂה, as lxx ἀποστρέψαι ἄνθρωπον ἀπὸ ἀδικίας αὐτοῦ (which does not necessarily presuppose the reading ממעשׂהו), Targ. ab opere malo; Jer. not so good; ab his quae fecit. מעשׂה signifies facinus, an evil deed, as Sa1 20:19, and פּעל, Job 36:9, evil-doing. The infin. constr. now passes into the v. fin., which would be very liable to misconstruction with different subjects: and in order that He (God) may conceal arrogance from man, i.e., altogether remove from him, unaccustom him to, render him weary of. the sin of pride (גּוה from גּוה = גּאה, as Job 22:29, according to Ges., Ew., Olsh., for גּאוה = גּאוה). Here everything in thought and expression is peculiar. Also חיּה, Job 33:18 (as Job 33:22, Job 33:28), for חיּים rof ,) (Job 33:30) does not occur elsewhere in the book of Job, and the phrase עבר בּשּׁלח here and Job 36:12 (comp. עבר בּשּׁחת, Job 33:28) nowhere else in the Old Testament. שׁלח (Arab. silâh, a weapon of offence, opp. metâ‛, a weapon of defence) is the engine for shooting, from שׁלח, emmittere, to shoot; and עבר בשׁלח is equivalent to נפל בעד השׁלח ot tnelaviuqe s, Joe 2:8, to pass away by (precipitate one's self into) the weapon for shooting. To deliver man from sin, viz., sins of carnal security and imaginary self-importance, and at the same time from an early death, whether natural or violent, this is the disciplinary design which God has in view in connection with this first mode of speaking to him; but there is also a second mode.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
He - Useth not to give an account to his creatures of the grounds and reasons of his judgments or dispensations as being the supreme governor of all persons and things, in whose will it becometh all men to acquiesce.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Why dost thou strive against him? - Is it not useless to contend with God? Can he do any thing that is not right? As to his giving thee any account of the reasons why he deals thus and thus with thee, or any one else, thou needest not expect it; he is sovereign, and is not to be called to the bar of his creatures. It is sufficient for thee to know that "he is too wise to err, and too good to be unkind."

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⁹ Woe [01945] unto him that striveth [07378] with his Maker [03335] ! Let the potsherd [02789] strive with the potsherds [02789] of the earth [0127]. Shall the clay [02563] say [0559] to him that fashioneth [03335] it, What makest [06213] thou? or thy work [06467], He hath no hands [03027]?

⁸ Neither shall one [0376] thrust [01766] another [0251]; they shall walk [03212] every one [01397] in his path [04546]: and when they fall [05307] upon the sword [07973], they shall not be wounded [01214].

²⁸ He will deliver [06299] his soul [05315] from going [05674] into the pit [07845], and his life [02416] shall see [07200] the light [0216].

¹² But if they obey [08085] not, they shall perish [05674] by the sword [07973], and they shall die [01478] without knowledge [01847].

³⁰ To bring back [07725] his soul [05315] from the pit [07845], to be enlightened [0215] with the light [0216] of the living [02416].

²⁸ He will deliver [06299] his soul [05315] from going [05674] into the pit [07845], and his life [02416] shall see [07200] the light [0216].

²² Yea, his soul [05315] draweth near [07126] unto the grave [07845], and his life [02416] to the destroyers [04191].

¹⁸ He keepeth back [02820] his soul [05315] from the pit [07845], and his life [02416] from perishing [05674] by the sword [07973].

²⁹ When men are cast down [08213], then thou shalt say [0559], There is lifting up [01466]; and he shall save [03467] the humble [07807] person [05869].

⁹ Then he sheweth [05046] them their work [06467], and their transgressions [06588] that they have exceeded [01396].

¹⁹ And when thou hast stayed three days [08027], then thou shalt go down [03381] quickly [03966], and come [0935] to the place [04725] where thou didst hide [05641] thyself when [03117] the business [04639] was in hand, and shalt remain [03427] by [0681] the stone [068] Ezel [0237].

¹⁰ He openeth [01540] also their ear [0241] to discipline [04148], and commandeth [0559] that they return [07725] from iniquity [0205].

²⁷ Labour [2038] not [3361] for the meat [1035] which [3588] perisheth [622], but [235] for that meat [1035] which [3588] endureth [3306] unto [1519] everlasting [166] life [2222], which [3739] the Son [5207] of man [444] shall give [1325] unto you [5213]: for [1063] him [5126] hath [4972] God [2316] the Father [3962] sealed [4972].

⁷ Which commandeth [0559] the sun [02775], and it riseth [02224] not; and sealeth up [02856] the stars [03556].

⁷ He sealeth up [02856] the hand [03027] of every man [0120]; that all men [0582] may know [03045] his work [04639].

¹³ In thoughts [05587] from the visions [02384] of the night [03915], when deep sleep [08639] falleth [05307] on men [0582],

¹⁵ In a dream [02472], in a vision [02384] of the night [03915], when deep [08639] sleep falleth [05307] upon men [0582], in slumberings [08572] upon the bed [04904];

¹⁵ In a dream [02472], in a vision [02384] of the night [03915], when deep [08639] sleep falleth [05307] upon men [0582], in slumberings [08572] upon the bed [04904];
¹⁶ Then he openeth [01540] the ears [0241] of men [0582], and sealeth [02856] their instruction [04561],
¹⁷ That he may withdraw [05493] man [0120] from his purpose [04639], and hide [03680] pride [01466] from man [01397].
¹⁸ He keepeth back [02820] his soul [05315] from the pit [07845], and his life [02416] from perishing [05674] by the sword [07973].

¹³ Surely God [0410] will not hear [08085] vanity [07723], neither will the Almighty [07706] regard [07789] it.

¹⁹ He shall deliver [05337] thee in six [08337] troubles [06869]: yea, in seven [07651] there shall no evil [07451] touch [05060] thee.

⁸ But they are altogether [0259] brutish [01197] and foolish [03688]: the stock [06086] is a doctrine [04148] of vanities [01892].

¹⁸ Whoso walketh [01980] uprightly [08549] shall be saved [03467]: but he that is perverse [06140] in his ways [01870] shall fall [05307] at once [0259].

⁴ And if they blow [08628] but with one [0259] trumpet, then the princes [05387], which are heads [07218] of the thousands [0505] of Israel [03478], shall gather [03259] themselves unto thee.

¹⁴ For God [0410] speaketh [01696] once [0259], yea twice [08147], yet man perceiveth [07789] it not.

²⁷ Because they turned back [05493] from him [0310], and would not consider [07919] any of his ways [01870]:

³ If he will [02654] contend [07378] with him, he cannot answer [06030] him one [0259] of a thousand [0505].

² Shall he that contendeth [07378] with the Almighty [07706] instruct [03250] him? he that reproveth [03198] God [0433], let him answer [06030] it.

¹² Yea, I attended [0995] unto you, and, behold, there was none of you that convinced [03198] Job [0347], or that answered [06030] his words [0561]:

¹ Righteous [06662] art thou, O LORD [03068], when I plead [07378] with thee: yet let me talk [01696] with thee of thy judgments [04941]: Wherefore doth the way [01870] of the wicked [07563] prosper [06743]? wherefore are all they happy [07951] that deal very [0899] treacherously [0898]?

¹³ Why dost thou strive [07378] against him? for he giveth not account [06030] of any of his matters [01697].

¹⁸ Wherefore then hast thou brought me forth [03318] out of the womb [07358]? Oh that I had given up the ghost [01478], and no eye [05869] had seen [07200] me!

²⁰ I have sinned [02398]; what shall I do [06466] unto thee, O thou preserver [05341] of men [0120]? why hast thou set [07760] me as a mark [04645] against thee, so that I am a burden [04853] to myself?