John 3:20(v16)For everyone who does evil hates the light, and doesn’t come to the light, lest his works would be exposed.
Psalms 10:11(v15)He says in his heart, “God has forgotten. He hides his face. He will never see it.”
Proverbs 7:9-10(v15)in the twilight, in the evening of the day, in the middle of the night and in the darkness. Behold, there a woman met him with the attire…
Ephesians 5:11-13(v16)Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them. For it is a shame even to speak of the things which…
Job 3:5(v17)Let darkness and the shadow of death claim it for their own. Let a cloud dwell on it. Let all that makes black the day terrify it.
Show all 36 cross-references
Psalms 94:7(v15)They say, “Yah will not see, neither will Jacob’s God consider.”
Proverbs 6:32-35(v15)He who commits adultery with a woman is void of understanding. He who does it destroys his own soul. He will get wounds and dishonor. His…
Ezekiel 8:12(v15)Then he said to me, “Son of man, have you seen what the elders of the house of Israel do in the dark, every man in his rooms of imagery?…
Ezekiel 9:9(v15)Then he said to me, “The iniquity of the house of Israel and Judah is exceedingly great, and the land is full of blood, and the city full…
Genesis 38:14-15(v15)She took off the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the gate of Enaim, which is…
Exodus 22:2-3(v16)If the thief is found breaking in, and is struck so that he dies, there shall be no guilt of bloodshed for him. If the sun has risen on…
Deuteronomy 28:16-20(v18)You will be cursed in the city, and you will be cursed in the field. Your basket and your kneading trough will be cursed. The fruit of your…
2 Samuel 11:4-13(v15)David sent messengers, and took her; and she came in to him, and he lay with her (for she was purified from her uncleanness); and she…
2 Samuel 12:12(v15)For you did this secretly, but I will do this thing before all Israel, and before the sun.’ ”
Job 9:26(v18)They have passed away as the swift ships, as the eagle that swoops on the prey.
Job 22:13-14(v15)You say, ‘What does God know? Can he judge through the thick darkness? Thick clouds are a covering to him, so that he doesn’t see. He walks…
Job 22:16(v18)who were snatched away before their time, whose foundation was poured out as a stream,
Job 24:13(v16)“These are of those who rebel against the light. They don’t know its ways, nor stay in its paths.
Job 38:12-13(v16)“Have you commanded the morning in your days, and caused the dawn to know its place, that it might take hold of the ends of the earth, and…
Psalms 50:18(v15)When you saw a thief, you consented with him, and have participated with adulterers.
Psalms 58:7(v18)Let them vanish like water that flows away. When they draw the bow, let their arrows be made blunt.
Psalms 69:22(v18)Let their table before them become a snare. May it become a retribution and a trap.
Psalms 73:11(v15)They say, “How does God know? Is there knowledge in the Most High?”
Psalms 73:18-19(v17)Surely you set them in slippery places. You throw them down to destruction. How they are suddenly destroyed! They are completely swept away…
Psalms 73:18-20(v18)Surely you set them in slippery places. You throw them down to destruction. How they are suddenly destroyed! They are completely swept away…
Proverbs 3:33(v18)Yahweh’s curse is in the house of the wicked, but he blesses the habitation of the righteous.
Isaiah 23:10(v18)Pass through your land like the Nile, daughter of Tarshish. There is no restraint any more.
Jeremiah 2:26(v17)As the thief is ashamed when he is found, so the house of Israel is ashamed: they, their kings, their princes, their priests, and their…
Ezekiel 12:5-7(v16)Dig through the wall in their sight, and carry your stuff out that way. In their sight you shall bear it on your shoulder, and carry it out…
Ezekiel 12:12(v16)“ ‘The prince who is among them will bear on his shoulder in the dark, and will go out. They will dig through the wall to carry things out…
Malachi 2:2(v18)If you will not listen, and if you will not take it to heart, to give glory to my name,” says Yahweh of Armies, “then I will send the curse…
Matthew 6:19(v16)“Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal;
Matthew 24:43(v16)But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would…
2 Corinthians 5:10-11(v17)For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has…
Revelation 6:16-17(v17)They told the mountains and the rocks, “Fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv15, 18By these particular vices and the licence thereunto, he…
By these particular vices and the licence thereunto, he would prove that God punished not the wicked, and rewardeth the just.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv15–18Job 24:15 The eye also of the adulterer waiteth…
Job 24:15 The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth [his] face.
Ver. 15. The eye also of the adulterer waiteth] Observeth, expecteth, and longeth till it cometh. Ut videas illum non peccare infirmitate sed malitin, saith Vatablus. This showeth that he sinneth not of infirmity, but of forethought, malice, and wickedness; which he plotteth and plougheth, as the Scripture phraseth it, purveying for the flesh, Rom 13:14, putrefying alive, under a tabes of impure lusts, and daily perishing therein, as Tiberius, at Capreae, by his own confession, Quotidie perire me sentio (Suet.). This beast was not ashamed of his detestable filthiness; as being a most impure and impudent defiler of other men’s beds. But the adulterer here spoken of seeks the covert of the twilight, and another of a disguise. He putteth his face in a secret place, so the Hebrew hath it, wrapping it in his cloak, or getting on a vizard, which, saith he, shall render me unknown, and no eye shall see me. For as for God’s eye, either he conceits him blind or presumes him indulgent, not doubting an easy and speedy pardon. This is charged upon David, 2Sa 12:10, "because thou hast despised me," &c., viz. in thinking to sin secretly, not considering mine all seeing eye, not caring though I looked on, &c., therefore shall all come to light, Job 24:12. Sin secretly committed shall be strangely discovered; yea, perhaps the sinner himself shall confess his sins, as Judas. So, sooner or later, "God will bring every work into judgment, with every secret thing," Ecc 12:14; see also /Apc Sir 33:13-17
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv15–18The eye of the adulterer, i.e. the adulterer; but…
The eye of the adulterer, i.e. the adulterer; but he mentions his eye, because the eye discerns the difference between light and darkness.
The twilight, to wit, for the evening twilight, which is his opportunity.
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Saying in his heart, comforting himself with the thoughts of secretness and impunity.
Disguiseth his face, Heb. putteth his face in secret; covers it with a vizard or cloak, that he may be undiscovered.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v18Job here, in the conclusion of his discourse,
Job here, in the conclusion of his discourse,
I. Gives some further instances of the wickedness of these cruel bloody men. 1. Some are pirates and robbers at sea. To this many learned interpreters apply those difficult expressions (Job 24:18), He is swift upon the waters. Privateers choose those ships that are the best sailors. In these swift ships they cruise from one channel to another, to pick up prizes; and this brings them in so much wealth that their portion is cursed in the earth, and they behold not the way of the vineyards, that is (as bishop Patrick explains it), they despise the employment of those who till the ground and plant vineyards as poor and unprofitable. But others make this a further description of the conduct of those sinners that are afraid of the light: if they be discovered, they get away as fast as they can, and choose to lurk, not in the vineyards, for fear of being discovered, but in some cursed portion, a lonely and desolate place, which nobody looks after. 2. Some are abusive to those that are in trouble, and add affliction to the afflicted. Barrenness was looked upon as a great reproach, and those that fall under that affliction they upbraid with it, as Peninnah did Hannah, on purpose to vex them and make them to fret, which is a barbarous thing. This is evil entreating the barren that beareth not (Job 24:21), or those that are childless, and so want the arrows others have in their quiver, which enable them to deal with their enemy in the gate, Psa 127:5. They take that advantage against and are oppressive to them. As the fatherless, so the childless, are in some degree helpless. For the same reason it is a cruel thing to hurt the widow, to whom we ought to do good; and not doing good, when it is in our power, is doing hurt. 3. There are those who, by inuring themselves to cruelty, come at last to be so exceedingly boisterous that they are the terror of the mighty in the land of the living (Job 24:22): "He draws the mighty into a snare with his power; even the greatest are not able to stand before him when he is in his mad fits: he rises up in his passion, and lays about him with so much fury that no man is sure of his life; nor can he at the same time be sure of his own, for his hand is against every man and every man's hand against him," Gen 16:12. One would wonder how any man can take pleasure in making all about him afraid of him, yet there are those that do.
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II. He shows that these daring sinners prosper, and are at ease for a while, nay, and often end their days in peace, as Ishmael, who, though he was a man of such a character as is here given, yet both lived and died in the presence of all his brethren, as we are told, Gen 16:12; Gen 25:18 : Of these sinners here it is said, 1. That it is given them to be in safety, Job 24:23. They seem to be under the special protection of the divine Providence; and one would wonder how they escape with life through so many dangers as they run themselves into. 2. That they rest upon this, that is, they rely upon this as sufficient to warrant all their violences. Because sentence against their evil works is not executed speedily they think that there is no great evil in them, and that God is not displeased with them, nor will ever call them to an account. Their prosperity is their security. 3. That they are exalted for a while. They seem to be the favourites of heaven, and value themselves as making the best figure on earth. They are set up in honour, set up (as they think) out of the reach of danger, and lifted up in the pride of their own spirits. 4. That, at length, they are carried out of the world very silently and gently, and without any remarkable disgrace or terror. "They go down to the grave as easily as snow-water sinks into the dry ground when it is melted by the sun;" so bishop Patrick explains Job 24:19. To the same purport he paraphrases Job 24:20, The womb shall forget him, etc. "God sets no such mark of his displeasure upon him but that his mother may soon forget him. The hand of justice does not hang him on a gibbet for the birds to feed on; but he is carried to his grave like other men, to be the sweet food of worms. There he lies quietly, and neither he nor his wickedness is any more remembered than a tree which is broken to shivers." And Job 24:24, They are taken out of the way as all others, that is, "they are shut up in their graves like all other men; nay, they die as easily (without those tedious pains which some endure) as an ear of corn is cropped with your hand." Compare this with Solomon's observation (Ecc 8:10), I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten.
III. He foresees their fall however, and that their death, though they die in ease and honour, will be their ruin. God's eyes are upon their ways, Job 24:23. Though he keep silence, and seem to connive at them, yet he takes notice, and keeps account of all their wickedness, and will make it to appear shortly that their most secret sins, which they thought no eye should see (Job 24:15), were under his eye and will be called over again. Here is no mention of the punishment of these sinners in the other world, but it is intimated in the particular notice taken of the consequences of their death. 1. The consumption of the body in the grave, though common to all, yet to them is in the nature of a punishment for their sin. The grave shall consume those that have sinned; that land of darkness will be the lot of those that love darkness rather than light. The bodies they pampered shall be a feast for worms, which shall feed as sweetly on them as ever they fed on the pleasures and gains of their sins. 2. Though they thought to make themselves a great name by their wealth, and power, and mighty achievements, yet their memorial perished with them, Psa 9:6. He that made himself so much talked of shall, when he is dead, be no more remembered with honour; his name shall rot, Pro 10:7. Those that durst not give him his due character while he lived shall not spare him when he is dead; so that the womb that bore him, his own mother, shall forget him, that is, shall avoid making mention of him, and shall think that the greatest kindness she can do him, since no good can be said of him. That honour which is got by sin will soon turn into shame. 3. The wickedness they thought to establish in their families shall be broken as a tree; all their wicked projects shall be blasted, and all their wicked hopes dashed and buried with them. 4. Their pride shall be brought down and laid in the dust (Job 24:24); and, in mercy to the world, they shall be taken out of the way, and all their power and prosperity shall be cut off. You may seek them, and they shall not be found. Job owns that wicked people will be miserable at last, miserable on the other side death, but utterly denies what his friends asserted, that ordinarily they are miserable in this life.
IV. He concludes with a bold challenge to all that were present to disprove what he had said if they could (Job 24:25): "If it be not so now, as I have declared, and if it do not thence follow that I am unjustly condemned and censured, let those that can undertake to prove that my discourse is either, 1. False in itself, and then they prove me a liar; or, 2. Foreign, and nothing to the purpose, and then they prove my speech frivolous and nothing worth." That indeed which is false is nothing worth; where there is not truth, how can there be goodness? But those that speak the words of truth and soberness need not fear having what they say brought to the test, but can cheerfully submit it to a fair examination, as Job does here.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv15–18The eye also of the adulterer waiteth for the…
The eye also of the adulterer waiteth for the twilight,.... Not of the morning, which would not give him time enough to satiate his lust, but of the evening, that he may have the whole night before him to gratify his impure desires, and that these may be indulged in the most private and secret manner; and having fixed the time in the evening with his adulteress, he waits with impatience, and earnestly wishes and longs for its coming, and diligently looks out for the close of day, and takes the first opportunity of the darkness of the evening to set out on his adventure, see Pro 7:7; and the "eye" is particularly observed, not only because that is the instrument by which the twilight is discerned, and is industriously employed in looking out for it, but is full of adultery, as the Apostle Peter expresses it, Pe2 2:14; it is what is the inlet to this sin, the leader on to it, the caterer for it, and the nourisher, and cherisher of it, see Job 30:1;
saying, no eye shall see me; no eye of man, which such an one is careful to guard against; and especially the eye of the husband of the adulteress, whose raging jealousy will not spare the adulterer, but take revenge on him by an immediate dispatch of him. And few care to have it known by any that they are guilty of this sin, because it brings dishonour and reproach upon them, which cannot be wiped off: the fact of Absalom going in to his father's concubines in the sight of all Israel, Sa2 16:21, and lying with them in the face of the sun, is the most notorious instance of this kind to be read; usually both sexes choose the utmost secrecy. Potiphar's wife took the opportunity to tempt Joseph when none of the men of the house were within, Gen 35:10; and when Amnon intended to force his sister, he ordered all the men to be had out of the room, Sa2 13:9, and moreover, the adulterer foolishly fancies that God sees him not, or at least is not concerned about that; though there is no darkness where such workers of iniquity can hide themselves from his all seeing eye, the darkness and the light are both alike to him. These men are like the ostrich, which thrusting its head into a thicket, as Tertullian (t) observes, fancies it is not seen; so children cover their faces, and, because they see none, think that nobody sees them; and as weak and childish a part do such act, who imagine that their evil deeds, done in the dark, are not seen by him, before whom every creature is made manifest, and all things are naked and open:
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and disguiseth his face; puts a mask upon it, that he may not be known by any he meets, when upon his amorous adventure, as harlots used to cover themselves with a vail, Gen 38:14.
(t) De Virgin, Veland. c. 17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv16–18They - The robber: having on that occasion inserted…
They - The robber: having on that occasion inserted the mention of the adulterer as one who acted his sin in the same manner as the night-thief did, he now returns to him again.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv15, 16, 18Verse 15. The eye also of the adulterer] This…
Verse 15. The eye also of the adulterer] This is another sin particularly of the city. The adulterer has made his assignation; he has marked the house of her into whose good graces he has insinuated himself, called digging through the house; he waits impatiently for the dusk; and then goes forth, having muffled or disguised his face, and spends a criminal night with the faithless wife of another man. The morning dawns: but it is to him as the shadow of death, lest he should be detected before he can reach his own home. And if one know him - if he happen to be recognized in coming out of the forbidden house; the terrors of death seize upon him, being afraid that the thing shall be brought to light, or that he shall be called to account, a sanguinary account, by the injured husband.
This seems to be the general sense of the very natural picture which Job draws in the 15th, 16th, and 17th verses. Job 24:15-17
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv16, 18Job 24:16-17. In the dark they dig through houses…
Job 24:16-17. In the dark they dig through houses — Either the adulterer last mentioned, or rather the thief or robber, whose common practice this is, of whom he spake, Job 24:14; and having, on that occasion, inserted the mention of the adulterer, as one who acted his sin in the same manner as the night thief did, he now returns to the latter again: which they had marked for themselves — Distinguishing, by some secret mark, the house of some rich man which they intended to rob, and the part of the house where they resolved to enter it. They know not the light — Do not love nor make use of it, but abhor and shun it. For the morning is as the shadow of death — Terrible and hateful, because it both discovers them and hinders their practices. If one know them, &c. — If they are brought to light, or discovered, they are overwhelmed with deadly horrors and terrors.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv15–18The eye also of the adulterer waiteth for the…
The eye also of the adulterer waiteth for the twilight; - compare the description in Pro 7:8-9, “He went the way to her house; in the twilight, in the evening, in the black and dark night.”
And disguiseth his face - Margin, “setteth his face in secret.” The meaning is, that he put a mask on his face, lest he should be recognized. So Juvenal, Sat. viii. 144, as quoted by Noyes:
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- si nocturnus adulter
Tempora Santonico velas adoperta cucullo.
These deeds of wickedness were then performed in the night, as they are still; and yet, though the eye of God beheld them, he did not punish them. The meaning of Job is, that people were allowed to commit the blackest crimes, but that God did not come forth to cut them off.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv15–18Face. Septuagint insinuate "with a mask." Protestants, "disguiseth his…
Face. Septuagint insinuate "with a mask." Protestants, "disguiseth his face."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv15–18(Pro 7:9; Psa 10:11).
(Pro 7:9; Psa 10:11).
disguiseth--puts a veil on.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv15–1815. Disguiseth his face — Puts a veil over…
15. Disguiseth his face — Puts a veil over the face: Wetzstein thinks a woman’s veil. “In Syrian towns,” he says, “women’s clothing is always chosen for such nocturnal sin. The man disguises himself in an izar, which covers him from head to foot, takes the mendil, veil, and goes with a lantern (without which at night every person is seized by the street watchman as a suspicious person) unhindered into a strange house.” Juvenal speaks of the rank adulterer with his head muffled in a Gallic hood, 8:144.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv15–1815. The adulterer waits for the “twilight,” i. e.…
15. The adulterer waits for the “twilight,” i. e. of even. Then he disguises himself, or puts a cover on his face, that he may enter undetected the house of his neighbour.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv16, 18(16) Which they had marked for themselves in the…
(16) Which they had marked for themselves in the daytime.—Or, as some understand, they seal (i.e., shut) themselves up in the daytime. It is said that it is still the custom in Eastern cities for such persons to endeavour to obtain access to the harem in female attire.
They know not the light.—Compared with Job_24:13, shows strongly the different usage of the expression in the two cases.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv15–18The eye also of the adulterer waiteth for the…
The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me. There is an analogy between moral and physical light, and between moral and physical darkness. The class of men here spoken of (vers. 14-16), who have rebelled against moral light (ver. 13), and refused its ways, and rejected its paths, are no great lovers of physical light. Their deeds of darkness are only suited to be done in the dark, and they wait for the evening twilight or the dusk of dawn to engage in them. (comp. Joh_3:19-21, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." See also Joh_8:12 Joh 12:35 Rom_13:12 Eph_5:8-14, etc.) And he disguiseth his face. As a further precaution against discovery, the adulterer disguiseth, or covereth up, his face. The same is often done by thieves and murderers.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v17The terrors of the shadow of death.
Job_24:17
The terrors of the shadow of death.
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Death
Scripture speaks of death in two ways. Job calls death the King of Terrors. Of a saint and martyr it is said, He fell asleep.
I. What is it that makes death terrible?
1. It is the rending asunder of what God has joined together. Body and soul. What life is, and what death is, we know by marked outward signs; but what the soul is, whence it comes, whither it goes, who knoweth, except so far as God has taught us?
2. It is the passage to judgment. After this the judgment.
3. It is the breaking up of all we love, and desire, and care for here.
II. Turn to the other side of the picture--what is it that makes death peaceful?
1. The body and spirit shall again be joined. In Christ shall all be made alive.
2. The judgment will be the judgment seat of Christ. Judgment is terrible where sin is; but sin washed away in the blood of the Cross has no sting, no terror left.
3. The Christians treasure is above, his hope is full of immortality. Death to the Christian is the sure and certain hope of a better life. (Alfred Port, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v18Other Cases seem to Support Job’s Idea
Other Cases seem to Support Job’s Idea
v. 18. He is swift as the waters, he is swept away irresistibly, as by a flood; their portion is cursed in the earth, whatever they have called their own; he beholdeth not the way of the vineyards, that is, he does not enter there any more, the wealthy evil-doer is kept from enjoying his ill-gotten possessions.
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v. 19. Drought and heat consume the snow waters, bearing them away, lapping them up, consuming them quickly; so doth the grave those which have sinned, they are swallowed, consumed, by the realm of the dead.
v. 20. The womb, the mother who bore him, shall forget him; the worm shall feed sweetly on him, enjoying the pleasant meal which his dead body offers; he shall be no more remembered; and wickedness shall be broken as a tree, iniquity is like a felled tree, suddenly chopped down.
v. 21. He evil entreateth the barren that beareth not, plundering her who has no children to protect her, and doeth not good to the widow, showing himself unmerciful to all the defenseless.
v. 22. He draweth also the mighty with His power, God preserves the men of might by His strength, prolonging the life of such mighty evil-doers. He riseth up, and no man is sure of life, literally, "such a one rises up again although not sure of his life," even when he has despaired of his life.
v. 23. Though it be given him to be in safety whereon he resteth, that is, God grants him a quiet existence so that he is sustained in life, yet His eyes are upon their ways, God watches over the paths of the prosperous wicked, blesses and protects them.
v. 24. They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, they perish like the rest, and cut off as the tops of the ears of corn, the spikes of the wheatstalks, the harvesting at that time being largely done by the process of heading.
v. 25. And if it be not so now, who will make me a liar, convicting him of falsehood, and make my speech nothing worth? Job very emphatically expresses his conviction that he now had the advantage of his opponents, by virtue of the arguments which he last advanced. He felt that they could offer no solution to the riddle which confronted them in the fact of his affliction.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv15, 18Connecting Statement:
Connecting Statement:
Job continues speaking.
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the eye of the adulterer
Here "eye" refers to the whole person. AT: "the adulterer" (See: Synecdoche)
for the twilight
"for the sunset"
No eye will see me
Here "eye" refers to the whole person. AT: "No one will see me" (See: Synecdoche)
wicked people dig into houses
They dig into the houses in order to steal from them. This can be stated explicitly. AT: "wicked people dig into houses to steal from them" (See: Assumed Knowledge and Implicit Information)
they shut themselves up
"they hide inside"
For all of them, thick darkness is like the morning
The thick darkness is as comfortable for the wicked as light of the morning is for normal people. (See: Simile)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v1824:18-24 These sentiments appear to oppose Job’s observations, so…
24:18-24 These sentiments appear to oppose Job’s observations, so some scholars suggest that they were the words of Bildad or Zophar. However, Job might have been pronouncing curses on the wicked, sarcastically quoting his friends’ views, or saying that the fate of the wicked presented by Eliphaz (5:2-7; 15:17-25), Bildad (8:8-19; 18:5-21), and Zophar (20:4-29) also overtakes the righteous (21:23-26).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv15, 18 By these particular vices and the licence thereunto, he…
By these particular vices and the licence thereunto, he would prove that God punished not the wicked, and rewardeth the just.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–18 Job 24:15 The eye also of the adulterer waiteth…
Job 24:15 The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth [his] face.
Ver. 15. The eye also of the adulterer waiteth] Observeth, expecteth, and longeth till it cometh. Ut videas illum non peccare infirmitate sed malitin, saith Vatablus. This showeth that he sinneth not of infirmity, but of forethought, malice, and wickedness; which he plotteth and plougheth, as the Scripture phraseth it, purveying for the flesh, Rom 13:14, putrefying alive, under a tabes of impure lusts, and daily perishing therein, as Tiberius, at Capreae, by his own confession, Quotidie perire me sentio (Suet.). This beast was not ashamed of his detestable filthiness; as being a most impure and impudent defiler of other men’s beds. But the adulterer here spoken of seeks the covert of the twilight, and another of a disguise. He putteth his face in a secret place, so the Hebrew hath it, wrapping it in his cloak, or getting on a vizard, which, saith he, shall render me unknown, and no eye shall see me. For as for God’s eye, either he conceits him blind or presumes him indulgent, not doubting an easy and speedy pardon. This is charged upon David, 2Sa 12:10, "because thou hast despised me," &c., viz. in thinking to sin secretly, not considering mine all seeing eye, not caring though I looked on, &c., therefore shall all come to light, Job 24:12. Sin secretly committed shall be strangely discovered; yea, perhaps the sinner himself shall confess his sins, as Judas. So, sooner or later, "God will bring every work into judgment, with every secret thing," Ecc 12:14; see also /Apc Sir 33:13-17
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15–18 The eye of the adulterer, i.e. the adulterer; but…
The eye of the adulterer, i.e. the adulterer; but he mentions his eye, because the eye discerns the difference between light and darkness.
The twilight, to wit, for the evening twilight, which is his opportunity.
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Saying in his heart, comforting himself with the thoughts of secretness and impunity.
Disguiseth his face, Heb. putteth his face in secret; covers it with a vizard or cloak, that he may be undiscovered.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v18 Job here, in the conclusion of his discourse,
Job here, in the conclusion of his discourse,
I. Gives some further instances of the wickedness of these cruel bloody men. 1. Some are pirates and robbers at sea. To this many learned interpreters apply those difficult expressions (Job 24:18), He is swift upon the waters. Privateers choose those ships that are the best sailors. In these swift ships they cruise from one channel to another, to pick up prizes; and this brings them in so much wealth that their portion is cursed in the earth, and they behold not the way of the vineyards, that is (as bishop Patrick explains it), they despise the employment of those who till the ground and plant vineyards as poor and unprofitable. But others make this a further description of the conduct of those sinners that are afraid of the light: if they be discovered, they get away as fast as they can, and choose to lurk, not in the vineyards, for fear of being discovered, but in some cursed portion, a lonely and desolate place, which nobody looks after. 2. Some are abusive to those that are in trouble, and add affliction to the afflicted. Barrenness was looked upon as a great reproach, and those that fall under that affliction they upbraid with it, as Peninnah did Hannah, on purpose to vex them and make them to fret, which is a barbarous thing. This is evil entreating the barren that beareth not (Job 24:21), or those that are childless, and so want the arrows others have in their quiver, which enable them to deal with their enemy in the gate, Psa 127:5. They take that advantage against and are oppressive to them. As the fatherless, so the childless, are in some degree helpless. For the same reason it is a cruel thing to hurt the widow, to whom we ought to do good; and not doing good, when it is in our power, is doing hurt. 3. There are those who, by inuring themselves to cruelty, come at last to be so exceedingly boisterous that they are the terror of the mighty in the land of the living (Job 24:22): "He draws the mighty into a snare with his power; even the greatest are not able to stand before him when he is in his mad fits: he rises up in his passion, and lays about him with so much fury that no man is sure of his life; nor can he at the same time be sure of his own, for his hand is against every man and every man's hand against him," Gen 16:12. One would wonder how any man can take pleasure in making all about him afraid of him, yet there are those that do.
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II. He shows that these daring sinners prosper, and are at ease for a while, nay, and often end their days in peace, as Ishmael, who, though he was a man of such a character as is here given, yet both lived and died in the presence of all his brethren, as we are told, Gen 16:12; Gen 25:18 : Of these sinners here it is said, 1. That it is given them to be in safety, Job 24:23. They seem to be under the special protection of the divine Providence; and one would wonder how they escape with life through so many dangers as they run themselves into. 2. That they rest upon this, that is, they rely upon this as sufficient to warrant all their violences. Because sentence against their evil works is not executed speedily they think that there is no great evil in them, and that God is not displeased with them, nor will ever call them to an account. Their prosperity is their security. 3. That they are exalted for a while. They seem to be the favourites of heaven, and value themselves as making the best figure on earth. They are set up in honour, set up (as they think) out of the reach of danger, and lifted up in the pride of their own spirits. 4. That, at length, they are carried out of the world very silently and gently, and without any remarkable disgrace or terror. "They go down to the grave as easily as snow-water sinks into the dry ground when it is melted by the sun;" so bishop Patrick explains Job 24:19. To the same purport he paraphrases Job 24:20, The womb shall forget him, etc. "God sets no such mark of his displeasure upon him but that his mother may soon forget him. The hand of justice does not hang him on a gibbet for the birds to feed on; but he is carried to his grave like other men, to be the sweet food of worms. There he lies quietly, and neither he nor his wickedness is any more remembered than a tree which is broken to shivers." And Job 24:24, They are taken out of the way as all others, that is, "they are shut up in their graves like all other men; nay, they die as easily (without those tedious pains which some endure) as an ear of corn is cropped with your hand." Compare this with Solomon's observation (Ecc 8:10), I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten.
III. He foresees their fall however, and that their death, though they die in ease and honour, will be their ruin. God's eyes are upon their ways, Job 24:23. Though he keep silence, and seem to connive at them, yet he takes notice, and keeps account of all their wickedness, and will make it to appear shortly that their most secret sins, which they thought no eye should see (Job 24:15), were under his eye and will be called over again. Here is no mention of the punishment of these sinners in the other world, but it is intimated in the particular notice taken of the consequences of their death. 1. The consumption of the body in the grave, though common to all, yet to them is in the nature of a punishment for their sin. The grave shall consume those that have sinned; that land of darkness will be the lot of those that love darkness rather than light. The bodies they pampered shall be a feast for worms, which shall feed as sweetly on them as ever they fed on the pleasures and gains of their sins. 2. Though they thought to make themselves a great name by their wealth, and power, and mighty achievements, yet their memorial perished with them, Psa 9:6. He that made himself so much talked of shall, when he is dead, be no more remembered with honour; his name shall rot, Pro 10:7. Those that durst not give him his due character while he lived shall not spare him when he is dead; so that the womb that bore him, his own mother, shall forget him, that is, shall avoid making mention of him, and shall think that the greatest kindness she can do him, since no good can be said of him. That honour which is got by sin will soon turn into shame. 3. The wickedness they thought to establish in their families shall be broken as a tree; all their wicked projects shall be blasted, and all their wicked hopes dashed and buried with them. 4. Their pride shall be brought down and laid in the dust (Job 24:24); and, in mercy to the world, they shall be taken out of the way, and all their power and prosperity shall be cut off. You may seek them, and they shall not be found. Job owns that wicked people will be miserable at last, miserable on the other side death, but utterly denies what his friends asserted, that ordinarily they are miserable in this life.
IV. He concludes with a bold challenge to all that were present to disprove what he had said if they could (Job 24:25): "If it be not so now, as I have declared, and if it do not thence follow that I am unjustly condemned and censured, let those that can undertake to prove that my discourse is either, 1. False in itself, and then they prove me a liar; or, 2. Foreign, and nothing to the purpose, and then they prove my speech frivolous and nothing worth." That indeed which is false is nothing worth; where there is not truth, how can there be goodness? But those that speak the words of truth and soberness need not fear having what they say brought to the test, but can cheerfully submit it to a fair examination, as Job does here.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15–18 The eye also of the adulterer waiteth for the…
The eye also of the adulterer waiteth for the twilight,.... Not of the morning, which would not give him time enough to satiate his lust, but of the evening, that he may have the whole night before him to gratify his impure desires, and that these may be indulged in the most private and secret manner; and having fixed the time in the evening with his adulteress, he waits with impatience, and earnestly wishes and longs for its coming, and diligently looks out for the close of day, and takes the first opportunity of the darkness of the evening to set out on his adventure, see Pro 7:7; and the "eye" is particularly observed, not only because that is the instrument by which the twilight is discerned, and is industriously employed in looking out for it, but is full of adultery, as the Apostle Peter expresses it, Pe2 2:14; it is what is the inlet to this sin, the leader on to it, the caterer for it, and the nourisher, and cherisher of it, see Job 30:1;
saying, no eye shall see me; no eye of man, which such an one is careful to guard against; and especially the eye of the husband of the adulteress, whose raging jealousy will not spare the adulterer, but take revenge on him by an immediate dispatch of him. And few care to have it known by any that they are guilty of this sin, because it brings dishonour and reproach upon them, which cannot be wiped off: the fact of Absalom going in to his father's concubines in the sight of all Israel, Sa2 16:21, and lying with them in the face of the sun, is the most notorious instance of this kind to be read; usually both sexes choose the utmost secrecy. Potiphar's wife took the opportunity to tempt Joseph when none of the men of the house were within, Gen 35:10; and when Amnon intended to force his sister, he ordered all the men to be had out of the room, Sa2 13:9, and moreover, the adulterer foolishly fancies that God sees him not, or at least is not concerned about that; though there is no darkness where such workers of iniquity can hide themselves from his all seeing eye, the darkness and the light are both alike to him. These men are like the ostrich, which thrusting its head into a thicket, as Tertullian (t) observes, fancies it is not seen; so children cover their faces, and, because they see none, think that nobody sees them; and as weak and childish a part do such act, who imagine that their evil deeds, done in the dark, are not seen by him, before whom every creature is made manifest, and all things are naked and open:
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and disguiseth his face; puts a mask upon it, that he may not be known by any he meets, when upon his amorous adventure, as harlots used to cover themselves with a vail, Gen 38:14.
(t) De Virgin, Veland. c. 17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16–18 They - The robber: having on that occasion inserted…
They - The robber: having on that occasion inserted the mention of the adulterer as one who acted his sin in the same manner as the night-thief did, he now returns to him again.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 16, 18 Verse 15. The eye also of the adulterer] This…
Verse 15. The eye also of the adulterer] This is another sin particularly of the city. The adulterer has made his assignation; he has marked the house of her into whose good graces he has insinuated himself, called digging through the house; he waits impatiently for the dusk; and then goes forth, having muffled or disguised his face, and spends a criminal night with the faithless wife of another man. The morning dawns: but it is to him as the shadow of death, lest he should be detected before he can reach his own home. And if one know him - if he happen to be recognized in coming out of the forbidden house; the terrors of death seize upon him, being afraid that the thing shall be brought to light, or that he shall be called to account, a sanguinary account, by the injured husband.
This seems to be the general sense of the very natural picture which Job draws in the 15th, 16th, and 17th verses. Job 24:15-17
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv16, 18 Job 24:16-17. In the dark they dig through houses…
Job 24:16-17. In the dark they dig through houses — Either the adulterer last mentioned, or rather the thief or robber, whose common practice this is, of whom he spake, Job 24:14; and having, on that occasion, inserted the mention of the adulterer, as one who acted his sin in the same manner as the night thief did, he now returns to the latter again: which they had marked for themselves — Distinguishing, by some secret mark, the house of some rich man which they intended to rob, and the part of the house where they resolved to enter it. They know not the light — Do not love nor make use of it, but abhor and shun it. For the morning is as the shadow of death — Terrible and hateful, because it both discovers them and hinders their practices. If one know them, &c. — If they are brought to light, or discovered, they are overwhelmed with deadly horrors and terrors.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15–18 The eye also of the adulterer waiteth for the…
The eye also of the adulterer waiteth for the twilight; - compare the description in Pro 7:8-9, “He went the way to her house; in the twilight, in the evening, in the black and dark night.”
And disguiseth his face - Margin, “setteth his face in secret.” The meaning is, that he put a mask on his face, lest he should be recognized. So Juvenal, Sat. viii. 144, as quoted by Noyes:
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- si nocturnus adulter
Tempora Santonico velas adoperta cucullo.
These deeds of wickedness were then performed in the night, as they are still; and yet, though the eye of God beheld them, he did not punish them. The meaning of Job is, that people were allowed to commit the blackest crimes, but that God did not come forth to cut them off.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15–18 Face. Septuagint insinuate "with a mask." Protestants, "disguiseth his…
Face. Septuagint insinuate "with a mask." Protestants, "disguiseth his face."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15–18 (Pro 7:9; Psa 10:11).
(Pro 7:9; Psa 10:11).
disguiseth--puts a veil on.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15–18 15. Disguiseth his face — Puts a veil over…
15. Disguiseth his face — Puts a veil over the face: Wetzstein thinks a woman’s veil. “In Syrian towns,” he says, “women’s clothing is always chosen for such nocturnal sin. The man disguises himself in an izar, which covers him from head to foot, takes the mendil, veil, and goes with a lantern (without which at night every person is seized by the street watchman as a suspicious person) unhindered into a strange house.” Juvenal speaks of the rank adulterer with his head muffled in a Gallic hood, 8:144.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–18 15. The adulterer waits for the “twilight,” i. e.…
15. The adulterer waits for the “twilight,” i. e. of even. Then he disguises himself, or puts a cover on his face, that he may enter undetected the house of his neighbour.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16, 18 (16) Which they had marked for themselves in the…
(16) Which they had marked for themselves in the daytime.—Or, as some understand, they seal (i.e., shut) themselves up in the daytime. It is said that it is still the custom in Eastern cities for such persons to endeavour to obtain access to the harem in female attire.
They know not the light.—Compared with Job_24:13, shows strongly the different usage of the expression in the two cases.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15–18 The eye also of the adulterer waiteth for the…
The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me. There is an analogy between moral and physical light, and between moral and physical darkness. The class of men here spoken of (vers. 14-16), who have rebelled against moral light (ver. 13), and refused its ways, and rejected its paths, are no great lovers of physical light. Their deeds of darkness are only suited to be done in the dark, and they wait for the evening twilight or the dusk of dawn to engage in them. (comp. Joh_3:19-21, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." See also Joh_8:12 Joh 12:35 Rom_13:12 Eph_5:8-14, etc.) And he disguiseth his face. As a further precaution against discovery, the adulterer disguiseth, or covereth up, his face. The same is often done by thieves and murderers.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v17 The terrors of the shadow of death.
Job_24:17
The terrors of the shadow of death.
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Death
Scripture speaks of death in two ways. Job calls death the King of Terrors. Of a saint and martyr it is said, He fell asleep.
I. What is it that makes death terrible?
1. It is the rending asunder of what God has joined together. Body and soul. What life is, and what death is, we know by marked outward signs; but what the soul is, whence it comes, whither it goes, who knoweth, except so far as God has taught us?
2. It is the passage to judgment. After this the judgment.
3. It is the breaking up of all we love, and desire, and care for here.
II. Turn to the other side of the picture--what is it that makes death peaceful?
1. The body and spirit shall again be joined. In Christ shall all be made alive.
2. The judgment will be the judgment seat of Christ. Judgment is terrible where sin is; but sin washed away in the blood of the Cross has no sting, no terror left.
3. The Christians treasure is above, his hope is full of immortality. Death to the Christian is the sure and certain hope of a better life. (Alfred Port, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v18 Other Cases seem to Support Job’s Idea
Other Cases seem to Support Job’s Idea
v. 18. He is swift as the waters, he is swept away irresistibly, as by a flood; their portion is cursed in the earth, whatever they have called their own; he beholdeth not the way of the vineyards, that is, he does not enter there any more, the wealthy evil-doer is kept from enjoying his ill-gotten possessions.
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v. 19. Drought and heat consume the snow waters, bearing them away, lapping them up, consuming them quickly; so doth the grave those which have sinned, they are swallowed, consumed, by the realm of the dead.
v. 20. The womb, the mother who bore him, shall forget him; the worm shall feed sweetly on him, enjoying the pleasant meal which his dead body offers; he shall be no more remembered; and wickedness shall be broken as a tree, iniquity is like a felled tree, suddenly chopped down.
v. 21. He evil entreateth the barren that beareth not, plundering her who has no children to protect her, and doeth not good to the widow, showing himself unmerciful to all the defenseless.
v. 22. He draweth also the mighty with His power, God preserves the men of might by His strength, prolonging the life of such mighty evil-doers. He riseth up, and no man is sure of life, literally, "such a one rises up again although not sure of his life," even when he has despaired of his life.
v. 23. Though it be given him to be in safety whereon he resteth, that is, God grants him a quiet existence so that he is sustained in life, yet His eyes are upon their ways, God watches over the paths of the prosperous wicked, blesses and protects them.
v. 24. They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, they perish like the rest, and cut off as the tops of the ears of corn, the spikes of the wheatstalks, the harvesting at that time being largely done by the process of heading.
v. 25. And if it be not so now, who will make me a liar, convicting him of falsehood, and make my speech nothing worth? Job very emphatically expresses his conviction that he now had the advantage of his opponents, by virtue of the arguments which he last advanced. He felt that they could offer no solution to the riddle which confronted them in the fact of his affliction.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 18 Connecting Statement:
Connecting Statement:
Job continues speaking.
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the eye of the adulterer
Here "eye" refers to the whole person. AT: "the adulterer" (See: Synecdoche)
for the twilight
"for the sunset"
No eye will see me
Here "eye" refers to the whole person. AT: "No one will see me" (See: Synecdoche)
wicked people dig into houses
They dig into the houses in order to steal from them. This can be stated explicitly. AT: "wicked people dig into houses to steal from them" (See: Assumed Knowledge and Implicit Information)
they shut themselves up
"they hide inside"
For all of them, thick darkness is like the morning
The thick darkness is as comfortable for the wicked as light of the morning is for normal people. (See: Simile)
the terrors of thick darkness
"the scary things that happen at night"
translationWords
adultery
darkness
house
terror
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v18 24:18-24 These sentiments appear to oppose Job’s observations, so…
24:18-24 These sentiments appear to oppose Job’s observations, so some scholars suggest that they were the words of Bildad or Zophar. However, Job might have been pronouncing curses on the wicked, sarcastically quoting his friends’ views, or saying that the fate of the wicked presented by Eliphaz (5:2-7; 15:17-25), Bildad (8:8-19; 18:5-21), and Zophar (20:4-29) also overtakes the righteous (21:23-26).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.