Job 33:24

King James Version

Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.

Parallel Translations

New Living Translation
he will be gracious and say, ‘Rescue him from the grave, for I have found a ransom for his life.'

English Revised Version
Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom.

Update Bible Version
Then [God] is gracious to him, and says, Protect him from going down to the pit, I have found a ransom.

New Century Version
The angel will beg for mercy and say: ‘Save him from death. I have found a way to pay for his life.'

New English Translation
and if God is gracious to him and says, ‘Spare him from going down to the place of corruption, I have found a ransom for him,'

Webster's Bible Translation
Then he is gracious to him, and saith, Deliver him from going down to the pit: I have found a ransom.

World English Bible
Then God is gracious to him, and says, 'Deliver him from going down to the pit, I have found a ransom.'

Amplified Bible
Then the angel is gracious to him, and says, 'Spare him from going down to the pit [of destruction]; I have found a ransom [a consideration, or reason for redemption, an atonement]!'

English Standard Version
and he is merciful to him, and says, ‘Deliver him from going down into the pit; I have found a ransom;

Wycliffe Bible (1395)
and schal seie, Delyuere thou hym, that he go not doun in to corrupcioun; Y haue founde in what thing Y schal do merci to hym.

Berean Standard Bible
to be gracious to him and say, 'Spare him from going down to the Pit; I have found his ransom,'

Contemporary English Version
The angel shows kindness, commanding death to release us, because the price was paid.

American Standard Version
Then God is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom.

Bible in Basic English
And if he has mercy on him, and says, Let him not go down to the underworld, I have given the price for his life:

Complete Jewish Bible
then [God] is gracious to him and says, ‘Redeem him from going down to the pit; I have found a ransom.'

Darby Translation
Then he will be gracious unto him, and say, Deliver him from going down to the pit: I have found a ransom.

Easy-to-Read Version
Maybe the angel will be kind and say to God, ‘Save this one from the place of death! I have found a way to pay for his life.'

JPS Old Testament (1917)
Then He is gracious unto him, and saith: 'Deliver him from going down to the pit, I have found a ransom.'

King James Version (1611)
Then hee is gracious vnto him, and sayth, Deliuer him from going downe to the pit; I haue found a ransome.

New Life Bible
then let him be kind to him, and say, ‘Save him from going down to the grave. I have found someone to pay the price to make him free.

New Revised Standard
and he is gracious to that person, and says, ‘Deliver him from going down into the Pit; I have found a ransom;

Geneva Bible (1587)
Then will he haue mercie vpon him, and will say, Deliuer him, that he go not downe into the pit: for I haue receiued a reconciliation.

George Lamsa Translation
And be gracious to him and say, Deliver this man lest he go down to corruption; he has found salvation;

Good News Translation
In mercy the angel will say, "Release them! They are not to go down to the world of the dead. Here is the ransom to set them free."

J.B. Rotherham Emphasized Bible
Then hath he shewed him favour, and said, Set him free from going down to the pit, I have found a price of redemption!

Douay-Rheims Bible
He shall have mercy on him, and shall say: Deliver him, that he may not go down to corruption: I have found wherein I may be merciful to him.

Revised Standard Version
and he is gracious to him, and says, 'Deliver him from going down into the Pit, I have found a ransom;

Bishop's Bible (1568)
Then the Lord is mercifull vnto him, and sayth, He shalbe deliuered, that he fall not downe to the graue: for I am sufficiently reconciled.

Brenton's Septuagint (LXX)
he will support him, that he should not perish, and will restore his body as fresh plaster upon a wall; and he will fill his bones with morrow.

Christian Standard Bible®
and to be gracious to him and say,“Spare him from going down to the Pit;I have found a ransom,”

Hebrew Names Version
Then God is gracious to him, and says, 'Deliver him from going down to the pit, I have found a ransom.'

Lexham English Bible
so that he is gracious to him, and he says, ‘Deliver him from descending into the pit; I have found a ransom.'

Literal Translation
then let Him be gracious to him and say, Deliver him from going down to the Pit, for I have found a ransom!

Young's Literal Translation
Then He doth favour him and saith, `Ransom him from going down to the pit, I have found an atonement.'

Miles Coverdale Bible (1535)
the the LORDE is mercifull vnto him, & sayeth: He shalbe delyuered, yt he fall not downe to destruccion, for I am sufficiently recociled.

New American Standard Bible
And he is gracious to him, and says, 'Free him from going down to the pit, I have found a ransom';

New King James Version
Then He is gracious to him, and says, "Deliver him from going down to the Pit; I have found a ransom';

New American Standard Bible (1995)
Then let him be gracious to him, and say, 'Deliver him from going down to the pit, I have found a ransom';

Legacy Standard Bible
Then let him be gracious to him, and say,‘Deliver him from going down to the pit;I have found atonement';

Contextual Overview

¹⁹ He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: ²⁰ So that his life abhorreth bread, and his soul dainty meat. ²¹ His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out. ²² Yea, his soul draweth near unto the grave, and his life to the destroyers. ²³ If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness: ²⁴ Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom. ²⁵ His flesh shall be fresher than a child's: he shall return to the days of his youth: ²⁶ He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness. ²⁷ He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; ²⁸ He will deliver his soul from going into the pit, and his life shall see the light.

Bible Verse Review
  from Treasury of Scripure Knowledge

Then: Job 33:18, Job 22:21, Exodus 33:19, Exodus 34:6, Exodus 34:7, Psalms 86:5, Psalms 86:15, Hosea 14:2, Hosea 14:4, Micah 7:18-20, Romans 5:20, Romans 5:21

Deliver: Job 36:10, Job 36:11, Psalms 22:4, Psalms 30:9-12, Psalms 40:2, Psalms 71:3, Psalms 86:13, Isaiah 38:17-19, Jeremiah 31:20, Zechariah 9:11

I: Job 33:24, Psalms 49:7, Psalms 49:8, Matthew 20:28, Romans 3:24-26, 1 Timothy 2:6, 1 Peter 1:18, 1 Peter 1:19

a ransom: or, an atonement

Reciprocal: Exodus 30:12 - a ransom 1 Chronicles 6:49 - make an atonement Job 19:25 - I know Job 33:28 - will deliver Job 33:30 - To bring Job 36:18 - then Isaiah 40:31 - renew Hosea 13:14 - ransom Jonah 2:6 - corruption Mark 5:29 - straightway Romans 8:34 - It is Christ Ephesians 1:7 - whom

Gill's Notes on the Bible

Then he is gracious to him,.... To the sick man; either the messenger or the minister that is with him, who pities his case and prays for him; and by some the following words are supposed to be a prayer of his, "deliver me", c. since one find in the Gospel there is a ransom for such persons. Rather Christ, who is gracious to man, as appears by his assumption of their nature and becoming a ransom for them, and who upon the foot of redemption which he has "found" or obtained, see Hebrews 9:12 pleads for the present comfort and future happiness of his people, in such language as after expressed, "deliver him", c. Or rather God the Father is gracious to the sick man for his Son's sake,

and saith, deliver him from going down to the pit addressing either the disease, so Mr. Broughton renders the word, "spare him (O killing malady) from descending into the pit", the grave, for the present his disease threatened him with. Or the minister of the word attending the sick man, who is bid to declare to him, as Nathan to David, and Isaiah to Hezekiah, that he should live longer, and not die for the present: or rather the address is to law and justice, to let the redeemed of the Lord go free, and particularly the sick man being one of them; and not thrust him down into the bottomless pit of everlasting ruin and destruction, for the reason following:

I have found a ransom; which is no other than Christ the Son of God; whom Jehovah, in his infinite wisdom, found out and settled upon to be the ransomer of his people; to which he agreed, and in the fulness of time came to give his life a ransom for many, and for whom he has given himself as a ransom price, which has been testified in due time: and this ransom is for all the elect of God, and is of them from sin, Satan, law, hell, and death; and the finding of it is not of man, nor is the scheme of propitiation, peace and reconciliation by Christ, or of atonement and satisfaction s by the sacrifice of Christ, as the word here used signifies, an invention of men; but is the effect of infinite wisdom, and a scheme drawn in the eternal mind, and formed in Christ from everlasting; see 2 Corinthians 5:19. Some take these words to be spoken by the Father to the Son, upon his appointment and agreement to be the ransomer and Redeemer, saying, "go, redeem him", c. for so the words t may be rendered and others think they are the words of the Son the messenger to his Father, the advocate with him for his people, as before observed.

s כפר "propitiationem", Beza, Pagninus, Montanus, Munster, Bolducius, Vatablus; "expiationem", Tigurine version; "lytrum", Cocceius; "satisfactionem", Schmidt. t פדעהו "redime eum", Pagninus, Montanus &c.

Barnes' Notes on the Bible

Then he is gracious unto him - That is, on the supposition that he hears and regards what the messenger of God communicates. If he rightly understands the reasons of the divine administration, and acquiesces in it, and if he calls upon God in a proper manner Job 33:26, he will show him mercy, and spare him. Or it may mean, that God is in fact gracious to him by sending him a messenger who can come and say to him that it is the divine purpose to spare him; that he is satisfied, and will preserve him from death. If such a messenger should come, and so announce the mercy of God, then he would return to the rigoar of his former days, and be fully restored to his former prosperity. Elihu refers probably to some method of communication, by which the will of God was made known to the sufferer, and by which it was told him that it was God’s design not to destroy, but to discipline and save him.

Deliver him - Hebrew, פדעהו pâda‛hû, “redeem him”. The word used here (פדע pâda‛) properly means “to let loose, to cut loose”; and then “to buy loose”; that is, “to redeem, to ransom for a price.” Sometimes it is used in the general sense of freeing or delivering, without reference to a price, compare Deuteronomy 7:8; Jeremiah 15:21; Psalms 34:22; Job 6:23; but usually there is a reference to a price, or to some valuable consideration, either expressed or implied; compare the notes at Isaiah 43:3. Here the appropriate idea is expressed, for it is said, as a reason for redeeming or rescuing him, “I have found a ransom.” That is, the “ransom” is the valuable consideration on account of which he was to be rescued from death.

From going down to the pit - The grave, the world of darkness. Notes, Job 33:18. That is, he would keep him alive, and restore him again to health. It is possible that by the word pit here, there may be a reference to a place of punishment, or to the abodes of the dead as places of gloom and horror especially in the case of the wicked but the more probable interpretation is, that it refers to death alone.

I have found - That is, there is a ransom; or, I have seen a reason why he should not die. The idea is, that God was looking for some reason on account of which it would be proper to release the sufferer, and restore him to the accustomed tokens of his favor and that such a ransom had now appeared. There was now no necessity why those sufferings should be prolonged, and he could consistently restore him to health.

A ransom - Margin, or, “an atonement.” Hebrew, כפר kôpher. On the meaning of this word, see the notes at Isaiah 43:3. The expression here means that there was something which could be regarded as a valuable consideration, or a reason why the sufferer should not be further afflicted, and why he should be preserved from going down to the grave. What that price, or valuable consideration was, is not specified; and what was the actual idea which Elihu attached to it, it is now impossible with certainty to determine. The connection would rather lead us to suppose that it was something seen in the sufferer himself; some change done in his mind by his trials; some evidence of acquiescence in the government of God, and some manifestation of true repentance, which was the reason why the stroke of punishment should be removed, and why the sufferer should be saved from death. This might be called by Elihu “a ransom” - using the word in a very large sense.

There can be no doubt that such “a fact” often occurs. God lays his hand on his erring and wandering children. He brings upon them afflictions which would consign them to the grave, if they were not checked. Those afflictions are effectual in the case. They are the means of true repentance; they call back the wanderer; they lead him to put his trust in God, and to seek his happiness again in him; and this result of his trials is a reason why they should extend no further. The object of the affliction has been accomplished, and the penitence of the sufferer is a sufficient reason for lightening the hand of affliction, and restoring him again to health and prosperity. This is not properly an atonement, or a ransom, in the sense in which the word is now technically used, but the Hebrew word used here would not be inappropriately employed to convey such an idea. Thus, in Exodus 32:30, the intercession of Moses is said to be that by which an atonement would be made for the sin of the people.

“Moses said unto the people, Ye have sinned a great sin; and now I will go up unto the Lord; peradventure I shall make an atonement (אכפרה '^ekâpharâh, from כפר kâphar), for your sin.” Here, it is manifest that the act of Moses in making intercession was to be the public reason, or the “ransom,” why they were not to be punished. So the boldness, zeal, and fidelity of Phinehas in resisting idolatry, and punishing those who had been guilty of it, are spoken of as the atonement or ransom on account of which the plague was stayed, and the anger of God removed from his people; Numbers 25:12-13, “Behold, I give unto him my covenant of peace - because he was zealous for his God, and made an atonement (ויכפר vaykâphar) for the children of Israel.” Septuagint, ἐξιλάσατο exilasato. In this large sense, the sick man’s repentance might be regarded as the covering, ransom, or public reason why he should be restored.

That word literally means that which covers, or overlays any thing; and then an atonement or expiation, as being such a covering. See Genesis 20:16; Exodus 21:30. Cocceius, Calovius, and others suppose that the reference here is to the Messiah, and to the atonement made by him. Schultens supposes that it has the same reference by anticipation - that is, that God had purposed such a ransom, and that in virtue of the promised and pre-figured expiation, he could now show mercy. But it cannot be demonstrated that Elihu had such a reference; and though it was undoubtedly true that God designed to show mercy to people only through that atonement, and that it was, and is, only by this that release is ever given to a sufferer, still, it does not follow that Elihu fully understood this. The general truth that God was merciful, and that the repentance of the sick man would be followed by a release from suffering, was all that can reasonably be supposed to have been understood at that. period of the world. Now, we know the reason, the mode, and the extent of the ransom; and taking the words in their broadest sense, we may go to all sufferers, and say, that they may be redeemed from going down to the dark chambers of the eternal pit, for God has found a ransom. A valuable consideration has been offered, in the blood of the Redeemer, which is an ample reason why they should not be consigned to hell, if they are truly penitent.

Clarke's Notes on the Bible

Verse Job 33:24. Then he is gracious unto him — He exercises mercy towards fallen man, and gives command for his respite and pardon.

Deliver him from going down to the pit — Let him who is thus instructed, penitent, and afflicted, and comes to me, find a pardon; for:-

VI. I have found a ransom. — כפר copher, an atonement. Pay a ransom for him, פדעהו pedaehu, that he may not go down to the pit-to corruption or destruction, for I have found out an atonement. It is this that gives efficacy to all the preceding means; without which they would be useless, and the salvation of man impossible. I must think that the redemption of a lost world, by Jesus Christ, is not obscurely signified in Job 33:23-24.

While the whole world lay in the wicked one, and were all hastening to the bottomless pit, God so loved the world that he gave his only-begotten Son, that whosoever believeth on him might not perish, but have everlasting life. Jesus Christ, the great sacrifice, and head of the Church, commissions his messengers-apostles and their successors-to show men the righteousness of God, and his displeasure at sin, and at the same time his infinite love, which commands them to proclaim deliverance to the captives, and that they who believe on him shall not perish, shall not go down to the pit of destruction, for he has found out an atonement; and that whoever comes to him, through Christ, shall have everlasting life, in virtue of that atonement or ransom price.

Should it be objected against my interpretation of אלף aleph, that it cannot be translated chief or head, because it is without the vau shurek, אלוף alluph, which gives it this signification; I would answer, that this form of the word is not essential to the signification given above, as it occurs in several places without the vau shurek, where it most certainly signifies a chief, a leader, captain, c., e.g., Zechariah 9:7 Jeremiah 13:21, and Genesis 36:30; in the first of which we translate it governor; in the second, captain; and in the third, duke. And although we translate alluph an ox or beeve, (and it most certainly has this meaning in several places,) yet in this signification it is written without the vau shurek in Proverbs 14:4; Psalms 8:7; Isaiah 30:24; and in Deuteronomy 7:13; Deuteronomy 28:4; Deuteronomy 28:18; Deuteronomy 28:51; which all show that this letter is not absolutely necessary to the above signification.