Job 33:23
Parallel Verses
New American Standard Bible
"If there is an angel as mediator for him, One out of a thousand, To remind a man what is right for him,

King James Bible
If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:

Darby Bible Translation
If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his duty;

World English Bible
"If there is beside him an angel, an interpreter, one among a thousand, to show to man what is right for him;

Young's Literal Translation
If there is by him a messenger, An interpreter -- one of a thousand, To declare for man his uprightness:

Job 33:23 Parallel
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, "If 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 him" - inveni in quo ei propitier. The Septuagint translators render it, "If there be a thousand angels of death (ἄγγελοι θανατηφόροι angeloi thanatēforoi), not one of them can mortally wound him (τρώσῃ ἀυτόν trōsē 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 (ὥσπερ ἀλοιφην ἐπὶ τοίχου hōsper aloifēn epi toichou), and will fill his bones with marrow, and make his flesh soft like an infant." The Chaldee renders it, "If there is merit זכותא z-k-w-t-' in him, an angel is prepared, a comforter (פרקליטא, Paraclete, Gr. παρύκλητος paraklētos), one among a thousand accusers (קטיגוריא, Gr. κατήγορός katēgoros), 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." 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.

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, "the angels of death;"

(2) the Chaldee paraphrasist, who understands it of the comforting angel" - 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.


Job 33:23 Parallel Commentaries

Whether the Testimony of the Father's Voice, Saying, "This is My Beloved Son," was Fittingly Added?
Objection 1: It would seem that the testimony of the Father's voice, saying, "This is My beloved Son," was not fittingly added; for, as it is written (Job 33:14), "God speaketh once, and repeateth not the selfsame thing the second time." But the Father's voice had testified to this at the time of (Christ's) baptism. Therefore it was not fitting that He should bear witness to it a second time. Objection 2: Further, at the baptism the Holy Ghost appeared under the form of a dove at the same time as
Saint Thomas Aquinas—Summa Theologica

Whether Nocturnal Pollution is a Mortal Sin?
Objection 1: It would seem that nocturnal pollution is a sin. For the same things are the matter of merit and demerit. Now a man may merit while he sleeps, as was the case with Solomon, who while asleep obtained the gift of wisdom from the Lord (3 Kings 3:2, Par. 1). Therefore a man may demerit while asleep; and thus nocturnal pollution would seem to be a sin. Objection 2: Further, whoever has the use of reason can sin. Now a man has the use of reason while asleep, since in our sleep we frequently
Saint Thomas Aquinas—Summa Theologica

The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence,
R. A. Torrey—The Person and Work of The Holy Spirit

Its Source
Let us here review, briefly, the ground which we have already covered. We have seen, first, that "to justify" means to pronounce righteous. It is not a Divine work, but a Divine verdict, the sentence of the Supreme Court, declaring that the one justified stands perfectly conformed to all the requirements of the law. Justification assures the believer that the Judge of all the earth is for him, and not against him: that justice itself is on his side. Second, we dwelt upon the great and seemingly insoluable
Arthur W. Pink—The Doctrine of Justification

Cross References
Genesis 40:8
Then they said to him, "We have had a dream and there is no one to interpret it." Then Joseph said to them, "Do not interpretations belong to God? Tell it to me, please."

Isaiah 59:16
And He saw that there was no man, And was astonished that there was no one to intercede; Then His own arm brought salvation to Him, And His righteousness upheld Him.

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