TRV
Translation
King James Version
In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
Complete Jewish Bible
"In a dream, in a vision at night, when slumber falls upon people, as they sleep in their beds,
Berean Standard Bible
In a dream, in a vision in the night, when deep sleep falls upon men as they slumber on their beds,
American Standard Version
In a dream, in a vision of the night, When deep sleep falleth upon men, In slumberings upon the bed;
World English Bible Messianic
In a dream, in a vision of the night, when deep sleep falls on men, in slumbering on the bed;
Geneva Bible (1599)
In dreames and visions of the night, when sleepe falleth vpon men, and they sleepe vpon their beds,
Young's Literal Translation
In a dream--a vision of night, In the falling of deep sleep on men, In slumberings on a bed.
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Commentary on Job 33 verses 14–18
14 ¶ For God speaketh once, yea twice, yet man perceiveth 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.
Job had complained that God kept him wholly in the dark concerning the meaning of his dealings with him, and therefore concluded he dealt with him as his enemy. "No," says Elihu, "he speaks to you, but you do not perceive him; so that the fault is yours, not his; and he is designing your real good even in those dispensations which you put this harsh construction upon." Observe in general, 1. What a friend God is to our welfare: He speaketh to us once, yea, twice, Job 33:14. It is a token of his favour that, notwithstanding the distance and quarrel between us and him, yet he is pleased to speak to us. It is an evidence of his gracious design that he is pleased to speak to us of our own concerns, to show us what is our duty and what our interest, what he requires of us and what we may expect from him, to tell us of our faults and warn us of our danger, to show us the way and to lead us in it. This he does once, yea, twice, that is, again and again; when one warning is neglected he gives another, not willing that any should perish. Precept must be upon precept, and line upon line; it is so, that sinners may be left inexcusable. 2. What enemies we are to our own welfare: Man perceives it not, that is, he does not heed it or regard it, does not discern or understand it, is not aware that it is the voice of God, nor does he receive the things revealed, for they are foolishness to him; he stops his ear, stands in his own light, rejects the counsel of God against himself, and so is never the wiser, no not for the dictates of wisdom itself. God speaks to us by conscience, by providences, and by ministers, of all which Elihu here discourses at large, to show Job that God was both telling him his mind and doing him a kindness, even now that he seemed to keep him in the dark and so treat him as a stranger, and to keep him in distress and so treat him as an enemy. There was not then, that we know of, any divine revelation in writing, and therefore that is not here mentioned among the ways by which God speaks to men, though now it is the principal way.
In these verses he shows how God teaches and admonishes the children of men by their own consciences. Observe,
I. The proper season and opportunity for these admonitions (Job 33:15): In a dream, in slumberings upon the bed, when men are retired from the world and the business and conversation of it. It is a good time for them to retire into their own hearts, and commune with them, when they are upon their beds, solitary and still, Psa 4:4. It is the time God takes for dealing personally with men. 1. When he sent angels, extraordinary messengers, on his errands, he commonly chose that time for the delivery of their messages, when by deep sleep falling on men the bodily senses were all locked up and the mind more free to receive the immediate communications of divine light. Thus he made his mind known to the prophets by visions and dreams (Num 12:6); thus he warned Abimelech (Gen 20:3), Laban (Gen 31:24), Joseph (Mat 1:20); thus he made known to Pharaoh and Nebuchadnezzar things that should come to pass hereafter. 2. When he stirred up conscience, that ordinary deputy of his, in the soul, to do its office, he took that opportunity, either when deep sleep fell on men (for, though dreams mostly come from fancy, some may come from conscience) or in slumberings, when men are between sleeping and waking, reflecting at night upon the business of the foregoing day or projecting in the morning the business of the ensuing day; then is a proper time for their hearts to reproach them for what they have done ill and to admonish them what they should do. See Isa 30:21.
II. The power and force with which those admonitions come, Job 33:16. When God designs men's good by the convictions and dictates of their own consciences, 1. He gives them admission, and makes them to be heeded: Then he opens the ears of men, which were before shut against the voice of this charmer, Psa 58:5. He opens the heart, as he opened Lydia's, and so opens the ears. He takes away that which stopped the ear, so that the conviction finds or forces its way; nay, he works in the soul a submission to the regimen of conscience and a compliance with its rules, for that follows upon God's opening the ear, Isa 50:5. God has opened my ear, and I was not rebellious. 2. He gives them a lodgment in the heart and makes them to abide: He sealeth their instruction, that is, the instruction that is designed for them and is suited to them; this he makes their souls to receive the deep and lasting impression of, as the wax of the seal. When the heart is delivered into divine instructions, as into a mould, then the work is done.
III. The end and design of these admonitions that are sent. 1. To keep men from sin, and particularly the sin of pride (Job 33:17). That he may withdraw man from his purpose, that is, from his evil purposes, may change the temper of his mind and the course of his life, his disposition and inclination, or prevent some particular sin he is in danger of falling into, that he may withdraw man from his work, may make him leave off man's work, which is working for the world and the flesh, and may set him to work the work of God. Many a man has been stopped in the full career of a sinful pursuit by the seasonable checks of his own conscience, saying, Do not this abominable thing which the Lord hates. Particularly, God does, by this means, hide pride from man, that is, hide those things from him which are the matter of his pride, and take his mind off from dwelling upon them, by setting before him what reason he has to be humble. That he may take away pride from man (so some read it), that he may pluck up that root of bitterness which is the cause of so much sin. All those whom God has mercy in store for he will humble and hide pride from. Pride makes people eager and resolute in the prosecution of their purposes; they will have their way, therefore God withdraws them from their purposes, by mortifying their pride. 2. To keep men from ruin, Job 33:18. While sinners are pursuing their evil purposes, and indulging their pride, their souls are hastening apace to the pit, to the sword, to destruction, both in this world and that to come; but when God, by the admonitions of conscience, withdraws them from sin, he thereby keeps back their souls from the pit, from the bottomless pit, and saves them from perishing by the sword of divine vengeance, so iniquity shall not be their ruin. That which turns men from sin saves them from hell, saves a soul from death, Jam 5:20. See what a mercy it is to be under the restraints of an awakened conscience. Faithful are the wounds, and kind are the bonds, of that friend, for by them the soul is kept from perishing eternally.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–18. Public domain.
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Gregory the DialogistAD 604
37. What is meant by the word of God being made known to us in a dream, except that we do not learn the secret things of God, if we are kept awake by worldly desires? For in a dream the outward senses are at rest, and inward objects are discerned. If we wish then to contemplate things within, let us rest from outward engagements. The voice of God, in truth, is heard as if in dreams, when, with minds at ease, we rest from the bustle of this world, and the Divine precepts are pondered by us in the deep silence of the mind. For when the mind is at rest from outward employments, the weight of the Divine precepts is more fully discerned. It is then that the mind penetrates, in a more lively manner, the words of God, when it refuses to admit within the tumult of worldly cares. But a man is awake to little good purpose, when the turmoil of worldly business gives him unusual disturbance. For the crowd of earthly thoughts, when it clamours around, closes the ear of the mind. And the voice of the presiding judge is less plainly heard in the secret tribunal of the mind, the less the sound of tumultuous cares is kept still. For a man when distracted is not fully equal to attend to both together. But while he seeks for inward instruction, but so as yet to be engaged in outward employments; by opening his ear to things without, he becomes deaf within. Moses, when living amongst the Egyptians, was, as it were, awake, and so when dwelling in Egypt he did not hear the voice of God. [Ex. 2, 11. 12.] But after that he had fled into the desert, after the slaughter of the Egyptian, and dwelt there forty years, he fell asleep as it were from the disquieting tumults of worldly desires; and therefore it was vouchsafed him [‘meriut’] to hear the voice of God, because the more indifferent he became through Divine grace to outward objects of desire, the more was he really awake to discern truths within. And again, when appointed to rule over the people of Israel, he is taken up into the Mount, to learn the precepts of the Law, and is preserved from tumults without, that he might penetrate into mysteries within. [Ex. 19, 3]
38. And hence is it that holy men, who are obliged by the necessity of their employments to engage in outward pursuits, are ever studiously betaking themselves to the secrets of their hearts; and there do they ascend the height of secret thought, and learn (as it were) the Law in the Mount: when they put aside the tumults of worldly business, and ponder, on the height of their thought, the sentence of the Divine will. And hence is it that the same Moses frequently retires to the Tabernacle on doubtful points; and there secretly consults God, and learns what certain decision to come to. For to leave the crowd, and retire to the Tabernacle, is to put aside the tumults of outward objects, and to enter into the secret recess of the mind. For the Lord is there consulted, and we hear inwardly and in silence, what we must do openly and without. This course wise rulers daily pursue; when they are aware that they cannot settle doubtful points, they betake themselves to the secret recesses of their mind, as if to a kind of tabernacle. By looking into the Divine Law, they consult the Lord, as it were before the Ark. And what they first hear in silence, they afterwards make known to the world in their conduct. For in order that they may engage in outward employments without injury to themselves, they constantly take care to withdraw to the secrets of their heart. And they thus hear the voice of God, as it were, in a dream, while they withdraw themselves in the thoughts of their mind from the influence of carnal things. Hence is it that, in the Song of Songs, the Bride who said, I sleep, and my heart is awake, [Cant. 5, 2] had heard the voice of the Bridegroom in dreams. As if she were saying, While I give my outward senses rest from the anxieties of this world, I have a more lively perception of inward truths, when my mind is unemployed. I am asleep to outward things, but my heart is awake within, because, when I am insensible as it were to outward objects, I have a keen apprehension of inward secrets.
39. Well then says Eliu, that God speaketh by a dream; and fitly did he add, In a vision of the night. For a vision of the night usually presents itself to the contemplation of the mind under certain images. But we perceive objects more plainly by daylight, we see less quickly in a vision of the night. And because all holy men, as long as they are in this life, behold the secrets of the Divine Nature only under certain resemblances, (since they do not, as yet, gain a clearer sight of them as they really are;) after Eliu had said that God speaks to us in a dream, he rightly adds, in a vision of the night. For ‘night’ is this present life, and as long as we are in it, we are covered with a mist of uncertain imaginations as far as the sight of inward objects is concerned. For the Prophet was sensible that he was held by a certain mist in his sight of the Lord, when he says, My soul longed for Thee in the night. [Is. 26, 9] As if he were to say, I long to behold Thee in the obscurity of this present life, but I am still surrounded by the mist of infirmity. David also wishing to avoid the gloom of this life, and waiting for the brightness of the true light, says, In the morning I will stand before Thee, and will see. [Ps. 5, 3] He who longs for the approach of morning, in order to behold God, perceives that he can still see but imperfectly, in the night. But because, as we said, sleeping is ceasing from outward action, Eliu rightly adds, When sleep falls upon men. And because holy men, when unemployed in outward action, rest within the chambers of their mind, he fitly subjoins, and they sleep on their bed. For holy men to sleep in their bed, is for them to take rest in the chamber of their mind. Whence it is written, The saints shall exult in glory, they shall rejoice in their beds. Let it be said then that God speaks once to us through a dream in a vision of the night, when sleep falls upon men, and they sleep in their bed. [Ps.149, 5] Because we then doubtless discern the secrets of the Godhead, when we withdraw ourselves into the chambers of our minds from the tumultuous desires of this world. But because, as we have already frequently said before, the turmoil of worldly business closes the ear, and the rest of secret contemplation opens it.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 33:15, a pivotal statement by Elihu, unveils a profound aspect of God's communication with humanity, specifically through divine revelation in dreams and nocturnal visions. This verse meticulously describes the unique circumstances under which such supernatural encounters often occur: during the profound, unconscious state of sleep, when individuals are most receptive and least resistant to divine input. Elihu presents this as a primary, though often overlooked, means by which God speaks to people, frequently for the purpose of warning, instruction, and ultimately, their preservation from harm and spiritual peril.
CONTEXT
Literary Context: Job 33:15 is strategically placed within Elihu's initial discourse (Job 32-37), marking a significant shift from the failed theological arguments of Job's three friends. Elihu, portrayed as a younger and more discerning figure, seeks to correct both Job's perceived self-righteousness and his friends' rigid, insufficient understanding of God's ways. This particular verse directly follows Elihu's assertion in Job 33:14 that "God speaketh once, yea twice, yet man perceiveth it not." Verse 15 then serves as a crucial elaboration, detailing how God communicates, often subtly and unexpectedly, when human consciousness is disengaged. The verses immediately succeeding, Job 33:16-18, further elucidate the divine purpose of these nocturnal messages: to turn individuals from pride, to deliver them from destructive paths, and to preserve their lives. Thus, Job 33:15 functions as a foundational premise for Elihu's argument that God actively intervenes in human lives for their ultimate good and instruction.
Historical & Cultural Context: In the ancient Near East, dreams and visions were universally recognized and accepted as legitimate and potent channels for divine communication. Across various cultures, from Mesopotamia to Egypt and throughout the biblical narrative, kings, prophets, and even ordinary individuals understood that deities could convey messages, warnings, and guidance through these nocturnal experiences. The patriarchs, for instance, frequently received direct divine revelation in dreams, as exemplified by Jacob's profound dream of a ladder to heaven or Joseph's prophetic dreams that foretold his future. The Book of Job itself is set in a patriarchal, pre-Mosaic era, a time when direct divine encounters were more prevalent and less mediated by established prophetic institutions. The prevailing cultural understanding was that during sleep, the human spirit became more open and receptive to the spiritual realm, making it an ideal time for God to bypass conscious resistance or intellectual barriers. This context highlights that Elihu's claims about God speaking through dreams were not an anomaly but rather aligned with a widely accepted and understood mode of divine interaction.
Key Themes: Job 33:15 significantly contributes to several overarching themes within the Book of Job and broader biblical theology. Firstly, it powerfully underscores the theme of Divine Communication, emphasizing God's active, persistent, and multifaceted desire to interact with humanity, even when humans are oblivious, resistant, or in a state of unconsciousness. It reveals God's diverse methods of speaking, extending beyond conventional auditory speech. Secondly, it highlights Revelation Through Dreams and Visions as a legitimate, powerful, and often intimate means by which God conveys His will, warnings, and guidance. This method frequently bypasses the conscious mind, reaching individuals at a deeper, more receptive level, as seen in instances like God inducing a deep sleep upon Adam before creating Eve, or Abraham's deep sleep preceding the covenant vision. Thirdly, it introduces the profound theme of God's Sovereign Purpose in Correction and Preservation. Elihu argues that these divine communications are not random occurrences but are profoundly purposeful, designed to turn individuals from destructive paths, to humble the proud, and ultimately to save them from spiritual or physical ruin, a point meticulously elaborated in the verses immediately following Job 33:15.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 33:15 masterfully employs Parallelism to amplify its profound message concerning divine communication. The phrases "In a dream" and "in a vision of the night" exhibit clear Synonymous Parallelism, where two distinct phrases express essentially the same core idea, thereby reinforcing and intensifying the concept of nocturnal divine revelation. Similarly, the clauses "when deep sleep falleth upon men" and "in slumberings upon the bed" also demonstrate Synonymous Parallelism, meticulously describing the same state of profound unconsciousness and physical repose. This deliberate repetition through parallelism serves to emphasize the specific, unique conditions under which God chooses to communicate with humanity. Furthermore, the verse utilizes evocative Imagery, painting a clear and relatable picture of a person lying in profound sleep, physically at rest, yet spiritually open and receptive to a divine encounter. This vivid imagery underscores the mysterious, intimate, and often unexpected nature of God's engagement with His creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 33:15 offers a profound theological insight into the nature of God's active and pervasive engagement with His creation. It asserts God's absolute sovereignty over human consciousness, powerfully demonstrating His ability to communicate His will, warnings, and guidance even when individuals are unaware, resistant, or in a state of complete unconsciousness. This verse underscores the enduring biblical truth that God is neither distant nor silent but actively and persistently seeks to guide, warn, and preserve humanity, often employing extraordinary and unexpected means to achieve His purposes. It reveals a God who is intimately involved in the lives of individuals, even to the point of speaking into their deepest, most vulnerable, and unconscious states. This highlights God's relentless love, His profound care, and His unwavering desire for humanity's well-being, using dreams and visions as a form of divine grace to turn people from destructive paths and to lead them toward life and righteousness.
REFLECTION AND APPLICATION
Job 33:15 serves as a powerful reminder that God's communication is not confined to our conscious awareness, our preferred methods, or our waking hours. It challenges us to broaden our understanding of how God might be speaking to us, even when we are not actively seeking His voice or are otherwise distracted. In a world saturated with noise, information, and constant distractions, this verse encourages a posture of profound humility, attentiveness, and spiritual receptivity. It prompts us to recognize that God's warnings, guidance, and comfort can manifest in myriad unexpected forms. While divinely inspired dreams and visions may not be as common or as overtly dramatic today as they were in biblical times, the underlying principle remains timeless: God profoundly desires to interact with us for our ultimate good. This divine interaction might manifest as a quiet conviction deep within our spirit, a profound insight gained during meditation or prayer, wisdom gleaned from the careful study of Scripture, or even through the timely counsel of trusted spiritual mentors. The ultimate purpose, as Elihu meticulously explains, is often corrective and protective, urging us to humbly reflect on areas where God might be trying to redirect us from pride, self-deception, or destructive patterns, even when our conscious minds are resistant. It fosters a deep trust in God's persistent and unwavering care, assuring us that He is always working for our preservation and spiritual flourishing, even in the depths of our unconsciousness.
Questions for Reflection
FAQ
Does God still speak through dreams and visions today, as described in Job 33:15?
Answer: While the primary and most complete mode of God's revelation has culminated in the person of Jesus Christ and the comprehensive completion of the Holy Scriptures, the Bible indicates that God can and does still communicate through dreams and visions. Numbers 12:6 explicitly states, "If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream." Furthermore, the prophet Joel prophesied a future time when God would pour out His Spirit, declaring, "your old men shall dream dreams, your young men shall see visions" (Joel 2:28), a prophecy powerfully quoted and affirmed by Peter on the Day of Pentecost in Acts 2:17. While not every dream is a divine message, and spiritual discernment is absolutely crucial (1 John 4:1), God retains the sovereign right to use any means He chooses to speak to His people, including dreams and visions, often for purposes of warning, guidance, encouragement, or even evangelism. However, the ultimate, most authoritative, and fully sufficient revelation of God's character and will is found in Jesus Christ and His written Word, the Bible.
CHRIST-CENTERED FULFILLMENT
While Job 33:15 speaks of God's communication through dreams and visions in a pre-Christ era, it ultimately points forward to the ultimate, most perfect, and complete form of divine revelation found in the person of Jesus Christ. The Old Testament instances of God speaking in "deep sleep" or through nocturnal visions were partial, preparatory, and often symbolic, serving to foreshadow the complete and final unveiling of God's character, will, and redemptive plan in His Son. Hebrews 1:1-2 powerfully declares, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." Jesus is the living Word made flesh (John 1:14), the very embodiment and ultimate expression of God's message to humanity. He is the ultimate dream and vision fulfilled, making God fully known, perfectly accessible, and intimately relatable. Through Christ, and by the indwelling and illuminating work of the Holy Spirit (John 14:26), believers now have direct and unhindered access to God's truth and guidance, not primarily through fleeting dreams but through the living Word of God (Jesus Himself) and the Spirit's profound illumination of the written Word (Scripture). The profound purpose of God's communication in Job 33:15—to turn individuals from pride, to preserve their lives, and to deliver them from destruction—finds its ultimate and glorious fulfillment in Christ, who offers true repentance, complete forgiveness of sins, and eternal life to all who believe and obey Him (Acts 5:31).