Job 33:15

In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Job 33:15. In a dream, in a vision, or, in a vision of the night — This he mentions as one usual way of God’s revealing his mind and will to men in those days, before God’s word was committed to writing; (Genesis 20:6; Genesis 41:1; Genesis 41:28;) when deep sleep falleth upon men — When men’s outward senses are bound up, and their minds are free from all distracting cares and business of the world, and wholly at leisure to receive divine impressions; in slumberings upon the bed — This is added because, in this case, man is like one that slumbereth, or is between sleeping and waking, or uncertain in which state he is, as Paul, when he was in his ecstasy, could not tell whether he was in the body or out of the body.

Matthew Henry's Concise Commentary

33:14-18 God speaks to us by conscience, by providences, and by ministers; of all these Elihu discourses. There was not then, that we know of, any Divine revelation in writing, though now it is our principal guide. When God designs men's good, by the convictions and dictates of their own consciences, he opens the heart, as Lydia's, and opens the ears, so that conviction finds or forces its way in. The end and design of these admonitions are to keep men from sin, particularly the sin of pride. While sinners are pursuing evil purposes, and indulging their pride, their souls are hastening to destruction. That which turns men from sin, saves them from hell. What a mercy it is to be under the restraints of an awakened conscience!

Barnes' Notes on the Bible

In a dream - This was one of the methods by which the will of God was made known in the early periods of the world; see the notes at Job 4:12-17. And for a fuller account of this method of communicating the divine will, see the introduction to Isaiah, Section 7 (2).

In a vision of the night - Notes, Job 4:13; compare the introduction to Isaiah, Section 7 (4).

When deep sleep falleth upon men - This may be designed to intimate more distinctly that it was from God. It was not the effect of disturbed and broken rest; not such fancies as come into the mind between sleeping and waking, but the visitations of the divine Spirit in the profoundest repose of the night. The word rendered "deep sleep" (תרדמה tardêmâh) is one that denotes the most profound repose. It is not merely sleep, but it is sleep of the soundest kind - that kind when we do not usually dream; see the notes at Job 4:13. The Chaldee has here rendered it correctly, עמקתא שינתא - sleep that is deep. The Septuagint renders it, δεινὸς φόβος deinos phobos - dread horror. The Syriac renders this verse, "Not by the lips does he teach; by dreams and visions of the night," etc.

In slumberings upon the bed - The word rendered "slumberings" (בתנומה bitenûmâh) means a light sleep, as contradistinguished from very profound repose. Our word slumber conveys the exact idea. The meaning of the whole is, that God speaks to people when their senses are locked in repose - alike in the profound sleep when they do not ordinarily dream, and in the gentle and light slumbers when the sleep is easily broken. In what way, however, they were to distinguish such communications from ordinary dreams, we have no information. It is scarcely necessary to remark that what is here and elsewhere said in the Scriptures about dreams, is no warrant for putting any confidence in them now as if they were revelations from heaven.

Jamieson-Fausset-Brown Bible Commentary

15. slumberings—light is opposed to "deep sleep." Elihu has in view Eliphaz (Job 4:13), and also Job himself (Job 7:14). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man (Ge 20:3).

Matthew Poole's Commentary

In a dream: this he mentions, as the usual way of God’s revealing his mind and will to men in those days, before God’s word was committed to writing, as Genesis 20:6 41:1,28.

In a vision of the night: this is added by way of explication and limitation, to show that he speaks not of every dream, but of those Divine dreams in which God was pleased to vouchsafe some vision or representation of his will to the mind of a man.

When deep sleep falleth upon men; when men’s senses are bound up, and their minds free from all distracting cares and business of the world, and wholly at leisure to receive Divine impressions.

In slumberings: this is added, because in this case the man is like one that slumbereth, or between sleeping and waking, or uncertain in which state he is, as Paul could not tell whether he was in the body, or out of the body, when he was in his ecstasy, 2 Corinthians 12:1,2.

Gill's Exposition of the Entire Bible

In a dream, in a vision of the night,.... That is, God speaks to men in this way, and which in those times was his most usual way; see Job 4:12; sometimes he spake to a prophet, a person in public office, and made known his mind and will in this manner to him, that he might deliver it to others, Numbers 12:6; and sometimes directly and immediately to persons themselves, as he did to Abimelech and Laban, Genesis 20:3;

when deep sleep lieth upon men, in slumberings upon the bed; the former denotes a fast, heavy, and sound sleep, when the senses are all locked up, and there is not the least attention to any outward object; the latter a slight sleep, when a man is between sleeping and waking; and now at such a time, when he was laid on his bed in the night season, it was usual for God to come to him in a visionary way, and impress things on his mind; when it was called off front worldly and earthly thoughts and cares, and was calm and serene, and so fit to receive what intimations and instructions might be given this way; see Psalm 4:4. Job had his dreams and night visions, though he seems not to have had any benefit by them, or to have understood them, but was scared and terrified with them, Job 7:14; to which Elihu may have some respect.

Geneva Study Bible

In a dream, in a {g} vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;

(g) God, he says, speaks commonly, either by visions to teach us the cause of his judgments, of else by affliction or by his messenger.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

15. The language recalls the vision of Eliphaz, ch. Job 4:13 seq.

Pulpit Commentary

Verse 15. - In a dream, in a vision of the sight. So God spoke to Abimelech (Genesis 20:3-7), to Jacob (Genesis 31:11), to Laban (Genesis 31:24), to Joseph (Genesis 38:5, 9), to the Pharaoh whom Joseph served (Genesis 41:1-7), to Solomon (1 Kings 3:5), to Daniel (Daniel 2:19), to Nebuchadnezzar (Daniel 2:28; Daniel 4:5-18), and to many others. Sometimes men recognized such visions as Divine communications; but sometimes, probably quite as often, they regarded them as mere dreams, fancies, phantasies, unworthy of any attention. Elihu seems to hold that Divine visions came only when deep sleep falleth upon men; and similarly Eliphaz, in Job 4:13. This method of revelation seems to belong especially to the more primitive times, and the earlier stages of God's dealings with men. In the New Testament dreams scarcely form any part of the economy of grace. In slumberings upon the bed. A pleonastic addition, which must not be regarded as diminishing from the force of the precedent clause. Job 33:15

Keil and Delitzsch Biblical Commentary on the Old Testament

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 (John 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 1 Samuel 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 equals גּאה, as Job 22:29, according to Ges., Ew., Olsh., for גּאוה equals 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, Joel 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.