the Week of Proper 24 / Ordinary 29
Click here to join the effort!
Read the Bible
King James Version
Job 33:23
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- FaussetEncyclopedias:
- InternationalParallel Translations
"But if an angel from heaven appears— a special messenger to intercede for a person and declare that he is upright—
If there be with him an angel, an interpreter, one among a thousand, to shew unto man what is right for him;
If there is with him an angel, An interpreter, one among a thousand, To show to man what is right for him;
"But there may be an angel to speak for him, one out of a thousand, who will tell him what to do.
If there is an angel beside him, one mediator out of a thousand, to tell a person what constitutes his uprightness;
If there is a messenger with him, an interpreter, one among a thousand, to show to man his uprightness:
"If there is beside him an angel, An interpreter, one among a thousand, To show to man what is right for him;
"If there is an angel as a mediator for him, One out of a thousand, To explain to a man what is right for him [that is, how to be in right standing with God],
If there be for him an angel, a mediator, one of the thousand, to declare to man what is right for him,
If an aungel, oon of a thousynde, is spekynge for hym, that he telle the equyte of man, God schal haue mercy on hym,
Yet if there is a messenger on his side, one mediator out of a thousand, to tell a man what is right for him,
One of a thousand angels then comes to our rescue by saying we are innocent.
If there be with him an angel, An interpreter, one among a thousand, To show unto man what is right for him;
If now there may be an angel sent to him, one of the thousands which there are to be between him and God, and to make clear to man what is right for him;
"If there is for him an angel, a mediator, one among a thousand, who can vouch for the man's uprightness;
If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his duty;
But maybe one of God's thousands of angels is watching over them, to speak for them and tell about the good things they have done.
If there be for him an angel, an intercessor, one among a thousand, to vouch for a man's uprightness;
If there be a messenger with him, an interpreter, one among a thousand, to shew vnto man his vprightnesse:
"If there is an angel, one out of a thousand, to speak with God for him, and to show a man what is right for him,
Then, if there should be for one of them an angel, a mediator, one of a thousand, one who declares a person upright,
If there be a messenger with him, or an interpreter, one of a thousand to declare vnto man his righteousnesse,
If a man have an angel to whom one would listen once in a thousand times, the angel would show him the way of uprightness
Perhaps an angel may come to their aid— one of God's thousands of angels, who remind us of our duty.
If there hath been near him a messenger who could interpret - one of a thousand, to declare to the son of earth His uprightness,
If there shall be an angel speaking for him, one among thousands, to declare man’s uprightness,
If there be for him an angel, a mediator, one of the thousand, to declare to man what is right for him;
Now yf there be a messenger, one among a thousande, sent for to speake vnto man, and to shew him the right way:
Though there should be a thousand messengers of death, not one of them shall wound him: if he should purpose in his heart to turn to the Lord, and declare to man his fault, and shew his folly;
If there is an angel on his side,one mediator out of a thousand,to tell a person what is right for him
"If there is beside him an angel, An interpreter, one among a thousand, To show to man what is right for him;
"If there is a messenger beside him, a mediator, one of a thousand, to declare to a human being his uprightness
If there is a messenger for him, a mediator, one among a thousand, to declare for man his uprightness,
If there is by him a messenger, An interpreter -- one of a thousand, To declare for man his uprightness:
Now yf there be an angel (one amonge a thousande) sent for to speake vnto ma, and to shewe him the right waye:
"But even then an angel could come, a champion—there are thousands of them!— to take up your cause, A messenger who would mercifully intervene, canceling the death sentence with the words: ‘I've come up with the ransom!' Before you know it, you're healed, the very picture of health!
"If there is an interceding angel for him, One out of a thousand, To remind a person of what is right for him,
"If there is a messenger for him, A mediator, one among a thousand, To show man His uprightness,
"If there is an angel as mediator for him, One out of a thousand, To remind a man what is right for him,
"If there is an angel as mediator for him,One out of a thousand,To declare to a man what is right for him,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a messenger: Judges 2:1, 2 Chronicles 36:15, 2 Chronicles 36:16, Haggai 1:13, Malachi 2:7, Malachi 3:1, 2 Corinthians 5:20
an interpreter: Job 34:32, Psalms 94:12, Isaiah 61:1-3, Acts 8:30, 1 Corinthians 11:30-32, Hebrews 12:5-12
one: Job 9:3, Ecclesiastes 7:28, Romans 11:13
to: Job 11:6, Job 34:10, Job 34:12, Job 35:14, Job 36:3, Job 36:8-13, Job 37:23, Nehemiah 9:33, Psalms 119:75, Lamentations 3:22, Lamentations 3:23, Lamentations 3:32, Lamentations 3:39-41, Ezekiel 18:25-28, Daniel 9:14
Reciprocal: Genesis 18:32 - I will not Job 19:25 - I know Psalms 107:20 - healed Ecclesiastes 8:1 - who knoweth Joel 2:23 - the former
Gill's Notes on the Bible
If there be a messenger with him,.... Or angel, either with God, as some think; or rather with the sick man; by which messenger is meant not an angel by nature, a created angel, though sometimes such are God's messengers, sent by him on errands to men, are interpreters of things to them, as Gabriel was to Daniel; of whom there are thousands, and who may be of service to sick men for their comfort and instruction, since it is certain they attend saints in their dying moments; yet this proves not that they are to be invoked as mediators between God and men: but rather a minister of the word is designed, who is by office an angel, a "messenger" of Christ, and of the churches; an "interpreter" of the Scriptures, and of the mind of God in them; and a spiritual, evangelical, faithful minister, is scarce and rare, one among a thousand; and his business is to visit sick persons, and to observe the "uprightness" and faithfulness of God in afflicting them, that they may quietly submit to and patiently bear the affliction; and to direct them for their peace and comfort to the uprightness or righteousness of Christ, for their justification before God; and to show them what is right for them to do in their present circumstances; whether the sick man be stupid and insensible of his case, and his need of righteousness, or whether he be a truly gracious man, yet labouring under doubts and fears about the truth of grace in him, the uprightness of his heart, and his interest in the righteousness of Christ: but it seems best to understand this of Christ himself, the angel of God's presence, the messenger of the covenant, who is with the sick man, and favours him with his spiritual presence; or is "for him" q as it may be rendered, is on his side, an advocate and intercessor for him with God;
an interpreter of his Father's mind, and with which he is long acquainted, he lying in his bosom; and of the sacred Scriptures, as he was to his disciples concerning himself; or an "orator" r, an eloquent one, never man spake like him, having the tongue of the learned given him as man; and who as a divine Person is the eternal and essential Word of God; who spake for his people in the council of peace and covenant of grace; and also as Mediator is the antitypical Aaron, can speak well for them on all occasions:
one among a thousand: the chiefest among ten thousand, angels or men; see Song of Solomon 5:10;
to show unto man his uprightness; which to do is his office as Mediator, and especially as a prophet, even to show the uprightness of God, the rectitude of his nature, the righteousness required in his holy law; and this Christ has shown forth and declared in his being the propitiation for the sins of his people, Romans 3:25; by his Spirit he shows to man, and so to a sick man, his want of uprightness in himself, his need of righteousness from another; and brings it near him, and shows it to be perfect, complete, and suitable; as well as teaches to live soberly, righteously, and godly.
q ×¢××× "pro eo", V. L. Pagninus, Mercerus. r ××××¥ "eloquens", Pagninus, Montanus; "orator", Tigurine version, Bolducius.
Barnes' Notes on the Bible
If there be a messenger with him - This part of the speech of Elihu has given rise to scarcely less diversity of opinion, and to scarcely less discussion, than the celebrated passage in Job 19:25-27. Almost every interpreter has had a special view of its meaning, and of course it is very difficult, if not impossible, to determine its true sense. Before the opinions which have been entertained are specified, and an attempt made to determine the true sense of the passage, it may be of interest to see how it is presented in the ancient versions, and what light they throw on it. The Vulgate renders it, âIf there is for him an angel speaking, one of thousands, that he may announce the righteousness of the man; he will pity him, and say, Deliver him that he descends not into corruption: I have found him in whom I will be propitious to himâ - inveni in quo ei propitier. The Septuagint translators render it, âIf there be a thousand angels of death (αÌÌγγελοι θαναÏηÏοÌÏοι angeloi thanateÌforoi), not one of them can mortally wound him (ÏÏÏÌÏÎ·Í Î±ÌÏ ÏοÌν troÌseÌ auton). If he determine in his heart to turn to the Lord, when he shall have shown man his charge against him, and shown his folly, he will support him that he may not fall to death, and renew his body, like plastering on a wall (ÏÌÌÏÏÎµÏ Î±ÌλοιÏην εÌÏÎ¹Ì ÏοιÌÏÎ¿Ï hoÌsper aloifeÌn epi toichou), and will fill his bones with marrow, and make his flesh soft like an infant.â The Chaldee renders it, âIf there is merit ××××ª× z-k-w-t-' in him, an angel is prepared, a comforter (פרק××××, Paraclete, Gr. ÏαÏÏ ÌκληÏÎ¿Ï parakleÌtos), one among a thousand accusers (ק××××ר××, Gr. καÏηÌγοÏοÌÏ kateÌgoros), that he may announce to man his rectitude. And he spares him, and says, Redeem him, that he may not descend to corruption; I have found a ransom.â Schultens has divided the opinions which have been entertained of the passage into three classes. They are,
I. The opinions of those who suppose that by the messenger, or angel, here, there is reference to a man. Of those who hold this opinion, he enumerates no less than seven classes. They are such as these:
(1) those who hold that the man referred to is some distinguished instructor sent to the sick to teach them the will of God, an opinion held by Munster and Isidorus;
(2) those who refer it to a prophet, as Junius et Tremillius:
(3) Codurcus supposes that there is reference to the case of Abimelech, who was made sick on account of Sarah, and that the man referred to was a prophet, who announced to him that God was righteous; Genesis 20:0.
The 4th and 5th cases slightly vary from these specified.
(6) Those who hold that Elihu referred to himself as being the angel, or messenger, that God had sent to make known to Job the truth in regard to the divine government, and the reason why he afflicts people. Of this opinion was Gusset, and we may add that this is the opinion of Umbreit.
(7) Those who suppose that some faithful servant of God is intended, without specifying who, who comes to the sick and afflicted, and announces to them the reason of the divine dispensations.
II. The second class of opinions is, that an angel is referred to here, and that the meaning is, that God employs angelic beings to communicate His will to people, and especially to the afflicted - to make known to them the reason why they are afflicted, and the assurance that he is willing to show mercy to them if they will repent. Of those who hold this, Schultens mentions
(1) the Septuagint which renders it, âthe angels of death;â
(2) the Chaldee paraphrasist, who understands it of the comforting angelâ - the Paraclete;
(3) the opinion of Mercer, who supposes it to refer to a good angel, who, though there be a thousand of a contrary description, if he announces the will of God, and shows the true reason why He afflicts people, may be the means of reclaiming them;
(4) the opinion of Clerc, who regards it as a mere hypothesis of Elihu, saying that on the supposition that an angel would thus visit people, they might be reclaimed;
(5) the opinion of Grotius, who supposes it refers to angels regarded as mediators, who perform their office of mediation in two ways - by admonishing people, and by praying for them. This was also the opinion of Maimonides.
(6) The opinion of Jerome, who supposes that it refers to the angel standing in the presence of God, and who is employed by him in admonishing and correcting mankind.
III. The third class of opinions consists of those who refer it to the Messiah. Of those who have held this opinion, the following may be mentioned: Cocceius - of course; Calovins, Sehmidius, and Augustine. Amidst this diversity of sentiment, it is difficult, if not impossible, to determine the real meaning of the passage. The general sentiment is indeed plain. It is, that God visits people with affliction in order to restrain them from sin, and to correct them when they have erred. It is not from hostility to them; not from mere justice; not because he delights in their sufferings; and not because he wishes to cut them off. They may suffer much and long, as Job had done. without knowing the true reason why it was done. They may form erroneous views of the design of the divine administration, and suppose that God is severe and harsh. But if there shall come a messenger, in such circumstances, who shall explain the reason of the divine dealings, and show to the sufferer on what principles God inflicts pain; and if the sufferer shall hear the message, and acquiesce in the divine dealings, then God would be willing to be merciful. He would say that he was satisfied; the object of the affliction was accomplished, and he would restore the afflicted to health, and bestow upon him the most satisfactory evidences of his own favor. An examination of the particular words and phrases occurring in the passage, may elucidate more clearly this general idea, and lead us to its true interpretation. The word translated âmessengerâ ×××× mal'aÌk, is that which is usually employed to denote an angel. It means, properly, one who is sent, from ×××, to send; and is applied
(1) to one sent, or a messenger, see Job 1:14; compare 1 Samuel 16:19;
(2) to a messenger sent from God, as e. g.,
(a) to angels, since angels were employed on messages of mercy or judgment to mankind, Exo 23:20; 2 Samuel 24:16,
(b) to a prophet as sent from God, Haggai 1:13; Malachi 3:1;
(c) to a priest; Ecclesiastes 5:6; Malachi 2:7. It is rendered here by Jerome, angel, and by the Septuagint, angels bringing death.
So far as the word is concerned, it may apply to any messenger sent from God - whether an angel, a prophet, or the Messiah; anyone who should be commissioned to explain to man the reason why afflictions were sent, and to communicate the assurance that God was ready to pardon.
An interpreter - That is, an angel-interpreter, or a messenger who should be an interpreter. The word ××××¥ meÌliyts, is from ×××¥ luÌts, âto stammerâ; to speak in a barbarous tongue; and then in the Hiphil, to cause to understand a foreign language, or to explain; to interpret. Hence, it means one who explains or interprets that which was obscure; and may mean here one who explains to the sufferer the true principles of the divine administration, or who interprets the design of the divine dealings. In 2 Chronicles 32:31, it is rendered âambassadorsâ - referring to the ambassadors that came from Babylon to Hezekiah - rendered in the margin, interpreters; in Isaiah 43:27, it is rendered teachers, in the margin interpreters, referring to the religions teachers of the Jews, or those who were appointed to explain the law of God. Gesenius supposes that it means here the same as intercessor, or internuncius, and that the phrase denotes an interceding angel, or one interceding with God for people. But there is no instance in which the word ××××¥ meÌliyts is so employed, and such an interpretation is not demanded by the connection here. The idea involved in the word here is immediately explained by Elihu himself. The word denotes one who would âshow unto man his uprightness;â that is, who would be able to vindicate the righteousness of God, and explain his dealings. This word, also, may therefore be applicable to a prophet, a sage, an angel, or the Messiah - to anyone who would be able to explain and interpret the divine dealings. So far as the language is concerned, there is no reason why it should not be applied to Elihu himself.
One among a thousand - Such an one as you would scarcely hope to find among a thousand; that is, one who was endowed with a knowledge of the ways of God, and who was qualified for this work in a much more eminent manner than the mass of people. We have now a similar phrase to denote a man eminent for wisdom, learning, skill, or moral worth. This language is such as would most properly be applicable to a human messenger. One would hardly think of making such distinctions among angelic beings, or of implying that any one of them might not be qualified to bear a message to man, or that it was necessary to make such a selection as is implied by the phrase here to explain the dealings of God.
To show unto man his uprightness - This is the office which the interpreting-messenger was to perform. The âuprightnessâ referred to here, I suppose, is that of God, and means the rectitude of his doings; or, in a more general sense, the justness of his character, the equity of his administration. So explained, it would mean that the messenger would come to show that God is worthy of confidence; that he is not harsh, stern, severe, and cruel. The afflicted person is supposed to have no clear views on this point, but to regard God as severe and unmerciful. Elihu in this undoubtedly had Job in his eye, as entertaining views of God which were far from correct. What was necessary, he said, was, that someone would come who could show to the sufferer that God is worthy of confidence, and that his character is wholly upright. Prof. Lee interprets this as referring wholly to the Messiah, and as denoting the ârighteousness which this Mediator is empowered to give or impute to those who duly seek it; and thus, as a Mediator, between God and man, to make it out as their due, by means of the ransom so found, offered, and accepted.â
Noyes explains it as meaning âhis duty;â that is, âwhat reason and religion require of a man in his situation; repentance, submission, and prayer to God for pardon.â But it seems to me more natural to refer it to the great principles of the divine government, as being worthy of confidence. Those principles it was desirable should be so explained as to inspire such confidence, and particularly this was what Elihu supposed was needed by Job. On the whole, then, it seems probable that Elihu, in this passage, by the messenger which he mentions, referred to someone who should perform the office which he himself purposed to perform - some man well acquainted with the principles of the divine administration; who could explain the reasons why people suffer; who could present such considerations as should lead the sufferer to true repentance; and who could assure him of the divine mercy. The reasons for this interpretation may be summed up in few words. They are:
(1) That this is all that is fairly and necessarily implied in the language, or such an interpretation meets the obvious import of all the expressions, and leaves nothing unexplained.
(2) It accords with what Elihu supposed to be the views of Job. He regarded him as having improper apprehensions of the government of God, and of the reasons why afflictions were sent upon him. He had patiently listened to all that he had to say; had heard him give utterance to much that seemed to be in the spirit of complaint and murmuring; and it was manifest to Elihu that he had not had right apprehensions of the design of trials, and that they had not produced the proper effect on his mind. He still needed someone - an interpreter sent from God - to explain all this, and to present such views as should lead him to put confidence in God as a God of mercy and equity.
(3) It accords with the character which Elihu had assumed, and which he all along maintained. He professed to come from God, Job 32:8. He was in the place of God, Job 33:6. He came to explain the whole matter which had excited so long and so warm a debate - a debate to which he had attentively listened, and where neither Job nor his friends had stated the true principles of the divine administration. To represent himself now us having a clew to the reason why God afflicts people in this manner, and as being qualified to explain, the perplexing subject, was in accordance with the character which he maintained.
(4) It accords with the effect which he wished to produce on the mind of Job. He wished to bring him to confide in God; to show him that all these mysterious dealings were designed to bring him back to his Creator, and to restore peace and confidence to his agitated and troubled bosom.
While Elihu, therefore, advances a general proposition, I doubt not that he meant to represent himself as such a messenger sent from God; and though in the whole of his speech he manifested almost the extreme of modesty, yet he regarded himself as qualified to unravel the mystery. That it refers to the Messiah cannot be demonstrated, and is improbable because
(1) It is nowhere applied to him in the New Testament - a consideration not indeed decisive, but of some force, since it is not very safe to apply passages to him from the Old Testament without such authority. At least, the general rule is to be repudiated and rejected, that every passage is to be supposed to have such a reference which can be possibly made to apply to him, or where the language can be made to describe his person and offices.
(2) The work of the âinterpreter,â the âangel,â or âmessenger,â referred to here, is not that of the Messiah. The effect which Elihu says would be produced would be, that the life of the sufferer would be spared, his disease removed, and his flesh restored with infantile freshness. But this is not the work which the Redeemer came to perform, and is not that which he actually does.
(3) The subject here discussed is not such as is applicable to the work of the Messiah. It is here a question solely about the design of affliction. That was the point to be explained; and explanation was what was needed, and what was proposed to be done. But this is not the special work of the Messiah. His was a much larger, wider office; and even if this had been his whole work, how would the reference to that have met the point under discussion? I am inclined, therefore, to the opinion, that Elihu had himself particularly in his view, and that he meant to represent himself as at that time sustaining the character of a messenger sent from God to explain important principles of his administration.
Clarke's Notes on the Bible
Verse Job 33:23. If there be a messenger with him, an interpreter, c. —
V. - The MESSENGERS of righteousness this is a FIFTH method, ×× ×ש ×¢××× ×××× ××××¥ im yesh alaiv malach melits, "If there be over him an interpreting or mediatorial angel or messenger." One among a thousand, ××× ×× × ×××£ echad minni aleph. "One from the CHIEF, HEAD, or TEACHER."
To show unto man his uprightness — ××××× ×××× ××©×¨× lehaggid leadam yoshro, "to manifest or cause to be declared to man his righteousness:" to show unto Adam - men in general, the descendants of the first man - his purity and holiness; to convince him of sin, righteousness, and judgment, that he may be prepared for the discovery of what is next to be exhibited.
