English Standard Version
He gives them security, and they are supported, and his eyes are upon their ways.
King James Bible
Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways.
American Standard Version
God giveth them to be in security, and they rest thereon; And his eyes are upon their ways.
God hath given him place for penance, and he abuseth it unto pride: but his eyes are upon his ways.
English Revised Version
God giveth them to be in security, and they rest thereon; and his eyes are upon their ways.
Webster's Bible Translation
Though it is given him to be in safety, on which he resteth; yet his eyes are upon their ways.
Job 24:23 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
16 In the dark they dig through houses,
By day they shut themselves up,
They will know nothing of the light.
17 For the depth of night is to them even as the dawn of the morning,
For they know the terrors of the depth of night.
The handiwork of the thief, which is but slightly referred to in Job 24:14, is here more particularly described. The indefinite subj. of חתר, as is manifest from what follows, is the band of thieves. The בּ, which is elsewhere joined with chtr (to break into anything), is here followed by the acc. בּתּים (to be pronounced bâttim, not bottim),
(Note: Vid., Aben-Ezra on Exodus 12:7. The main proof that it is to be pronounced bâttim is, that written exactly it is בּתּים, and that the Metheg according to circumstances, is changed into an accent, as Exodus 8:7; Exodus 12:7; Jeremiah 18:22; Ezekiel 45:4, which can only happen by Kametz, not by Kometz (K. chatph); comp. Khler on Zechariah 14:2.)
as in the Talmudic, חתר שׁנּו, to pick one's teeth (and thereby to make them loose), b. Kidduschin, 24 b. According to the Talmud, Ralbag, and the ancient Jewish interpretation in general, Job 24:16 is closely connected to btym: houses which they have marked by day for breaking into, and the mode of its accomplishment; but חתם nowhere signifies designare, always obsignare, to seal up, to put under lock and key, Job 14:17; Job 9:7; Job 37:7; according to which the Piel, which occurs only here, is to be explained: by day they seal up, i.e., shut themselves up for their safety (למו is not to be accented with Athnach, but with Rebia mugrasch): they know not the light, i.e., as Schlottm. well explains: they have no fellowship with it; for the biblical ידע, γινώσκειν, mostly signifies a knowledge which enters into the subject, and intimately unites itself with it. In Job 24:17 one confirmation follows another. Umbr. and Hirz. explain: for the morning is to them at once the shadow of death; but יחדּו, in the signification at the same time, as we have taken יחד in Job 17:16 (nevertheless of simultaneousness of time), is unsupportable: it signifies together, Job 2:11; Job 9:32; and the arrangement of the words למו...יחדּו (to them together) is like Isaiah 9:20; Isaiah 31:3; Jeremiah 46:12. Also, apart from the erroneous translation of the יחדו, which is easily set aside, Hirzel's rendering of Job 24:17 is forced: the morning, i.e., the bright day, is to them all as the shadow of death, for each and every one of them knows the terrors of the daylight, which is to them as the shadow of death, viz., the danger of being discovered and condemned. The interpretation, which is also preferred by Olshausen, is far more natural: the depth of night is to them as the dawn of the morning (on the precedence of the predicate, comp. Amos 4:13 and Amos 5:8 : walking in the darkness of the early morning), for they are acquainted with the terrors of the depth of night, i.e., they are not surprised by them, but know how to anticipate and to escape them. Job 38:15 also, where the night, which vanishes before the rising of the sun, is called the "light" of the evil-doer, favours this interpretation (not the other, as Olsh. thinks). The accentuation also favours it; for is בקר had been the subj., and were to be translated: the morning is to them the shadow of death, it ought to have been accented בקר למו צלמות, Dech, Mercha, Athnach. It is, however, accented Munach, Munach, Athnach, and the second Munach stands as the deputy of Dech, whose value in the interpunction it represents; therefore בקר למו is the predicate: the shadow of death is morning to them. From the plur. the description now, with יכּיר, passes into the sing., as individualizing it. בּלהות constr. of בּלּהות, is without a Dagesh in the second consonant. Mercier admirably remarks here: sunt ei familiares et noti nocturni terrores, neque eos timet aut curat, quasi sibi cum illis necessitudo et familiaritas intercederet et cum illis ne noceant foedus aut pactum inierit. Thus by their skill and contrivance they escape danger, and divine justice allows them to remain undiscovered and unpunished, - a fact which is most incomprehensible.
It is now time that this thought was once again definitely expressed, that one may not forget what these accumulated illustrations are designed to prove. But what now follows in Job 24:18 seems to express not Job's opinion, but that of his opponents. Ew., Hirz., and Hlgst. regard Job 24:18, Job 24:22, as thesis and antithesis. To the question, What is the lot that befalls all these evil-doers? Job is thought to give a twofold answer: first, to Job 24:21, an ironical answer in the sense of the friends, that those men are overtaken by the merited punishment; then from Job 24:22 is his own serious answer, which stands in direct contrast to the former. But (1) in Job 24:18 there is not the slightest trace observable that Job does not express his own view: a consideration which is also against Schlottman, who regards Job 24:18 as expressive of the view of an opponent. (2) There is no such decided contrast between Job 24:18 and Job 24:22, for Job 24:19 and Job 24:24 both affirm substantially the same thing concerning the end of the evil-doer. In like manner, it is also not to be supposed, with Stick., Lwenth., Bttch., Welte, and Hahn, that Job, outstripping the friends, as far as Job 24:21, describes how the evil-doer certainly often comes to a terrible end, and in Job 24:22 how the very opposite of this, however, is often witnessed; so that this consequently furnishes no evidence in support of the exclusive assertion of the friends. Moreover, Job 24:24 compared with Job 24:19, where there is nothing to indicate a direct contrast, is opposed to it; and Job 24:22, which has no appearance of referring to a direct contrast with what has been previously said, is opposed to such an antithetical rendering of the two final strophes. Job 24:22 might more readily be regarded as a transition to the antithesis, if Job 24:18 could, with Eichh., Schnurr., Dathe, Umbr., and Vaih., after the lxx, Syriac, and Jerome, be understood as optative: "Let such an one be light on the surface of the water, let ... be cursed, let him not turn towards," etc., but Job 24:18 is not of the optative form; and Job 24:18, where in that case אל־יפנה would be expected, instead of אל־יפנה, shows that Job 24:18, where, according to the syntax, the optative rendering is natural, is nevertheless not to be so rendered. The right interpretation is that which regards both Job 24:18 and Job 24:22 as Job's own view, without allowing him absolutely to contradict himself. Thus it is interpreted, e.g., by Rosenmller, who, however, as also Renan, errs in connecting Job 24:18 with the description of the thieves, and understands Job 24:18 of their slipping away, Job 24:18 of their dwelling in horrible places, and Job 24:18 of their avoidance of the vicinity of towns.
Treasury of Scripture Knowledge
it be given
yet his eyes
Have you eyes of flesh? Do you see as man sees?
For he knows worthless men; when he sees iniquity, will he not consider it?
The tents of robbers are at peace, and those who provoke God are secure, who bring their god in their hand.
Does not he see my ways and number all my steps?
"For his eyes are on the ways of a man, and he sees all his steps.
I keep your precepts and testimonies, for all my ways are before you.
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