Job 33:24
Parallel Verses
New American Standard Bible
Then let him be gracious to him, and say, 'Deliver him from going down to the pit, I have found a ransom';

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

Darby Bible Translation
Then he will be gracious unto him, and say, 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.'

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

Job 33:24 Parallel
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; Psalm 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.

Job 33:24 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
Job 33:18
He keeps back his soul from the pit, And his life from passing over into Sheol.

Job 33:25
Let his flesh become fresher than in youth, Let him return to the days of his youthful vigor;

Job 33:28
'He has redeemed my soul from going to the pit, And my life shall see the light.'

Job 36:18
"Beware that wrath does not entice you to scoffing; And do not let the greatness of the ransom turn you aside.

Psalm 49:7
No man can by any means redeem his brother Or give to God a ransom for him--

Isaiah 38:17
"Lo, for my own welfare I had great bitterness; It is You who has kept my soul from the pit of nothingness, For You have cast all my sins behind Your back.

Jump to Previous
Atonement Deliver Favour Found Gracious Life Mercy Pit Price Ransom Spare Underworld
Jump to Next
Atonement Deliver Favour Found Gracious Life Mercy Pit Price Ransom Spare Underworld
Job 33:24 NIV
Job 33:24 NLT
Job 33:24 ESV
Job 33:24 NASB
Job 33:24 KJV

Job 33:24 Bible Apps
Job 33:24 Biblia Paralela
Job 33:24 Chinese Bible
Job 33:24 French Bible
Job 33:24 German Bible

Job 33:24 Commentaries

Bible Hub
Job 33:23
Top of Page
Top of Page