Text -- Job 15:1-10 (NET)

Eliphaz’s Second Speech

15:1 Then Eliphaz the Temanite answered: 15:2 “Does a wise man answer with blustery knowledge, or fill his belly with the east wind? 15:3 Does he argue with useless talk, with words that have no value in them? 15:4 But you even break off piety, and hinder meditation before God. 15:5 Your sin inspires your mouth; you choose the language of the crafty. 15:6 Your own mouth condemns you, not I; your own lips testify against you. 15:7 “Were you the first man ever born? Were you brought forth before the hills? 15:8 Do you listen in on God’s secret council? Do you limit wisdom to yourself? 15:9 What do you know that we don’t know? What do you understand that we don’t understand? 15:10 The gray-haired and the aged are on our side, men far older than your father.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 15:1

¹ sn In the first round of speeches, Eliphaz had emphasized the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Since this did not bring the expected response from Job, the friends see him as a menace to true religion, and so they intensify their approach. Eliphaz, as dignified as ever, rebukes Job for his arrogance and warns about the judgment the wicked bring on themselves. The speech of Eliphaz falls into three parts: the rebuke of Job for his irreverence (2-6); the analysis of Job’s presumption about wisdom (7-16), and his warning about the fate of the wicked (17-35).

NET Notes: Job 15:2

¹ tn The Hebrew is דַעַת־רוּחַ (da’at-ruakh). This means knowledge without any content, vain knowledge.

² tn The image is rather graphic. It is saying that he puffs himself up with the wind and then brings out of his mouth blasts of this wind.

³ tn The word for “east wind,” קָדִים (qadim), is parallel to “spirit/wind” also in Hos 12:2. The east wind is maleficent, but here in the parallelism it is so much hot air.

NET Notes: Job 15:3

¹ tn The infinitive absolute in this place is functioning either as an explanatory adverb or as a finite verb.

sn Eliphaz draws on Job’s claim with this word (cf. Job 13:3), but will declare it hollow.

² tn The verb סָכַן (sakhan) means “to be useful, profitable.” It is found 5 times in the book with this meaning. The Hiphil of יָעַל (ya’al) has the same connotation. E. LipinÃski offers a new meaning on a second root, “incur danger” or “run risks” with words, but this does not fit the parallelism (FO 21 [1980]: 65-82).

NET Notes: Job 15:4

¹ tn The word פָּרַר (parar) in the Hiphil means “to annul; to frustrate; to destroy; to break,” and this fits the line quite well. The NEB reflects G. R. Driver’s suggestion of an Arabic cognate meaning “to expel; to banish” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 77).

² tn Heb “fear,” “reverence.”

³ tn The word גָּרַע (gara’) means “to diminish,” regard as insignificant, occasionally with the sense of “pull down” (Deut 4:2; 13:1). It is here that Eliphaz is portraying Job as a menace to the religion of society because they dissuade people from seeking God.

⁴ tn The word שִׂיחָה (sikhah) is “complaint; cry; meditation.” Job would be influencing people to challenge God and not to meditate before or pray to him.

NET Notes: Job 15:5

¹ tn The verb אַלֵּף (’allef) has the meaning of “to teach; to instruct,” but it is unlikely that the idea of revealing is intended. If the verb is understood metonymically, then “to inspire; to prompt” will be sufficient. Dahood and others find another root, and render the verb “to increase,” reversing subject and object: “your mouth increases your iniquity.”

² tn Heb “tongue.”

³ tn The word means “shrewd; crafty; cunning” (see Gen 3:1). Job uses clever speech that is misleading and destructive.

NET Notes: Job 15:6

¹ tn The Hiphil of this root means “declare wicked, guilty” (a declarative Hiphil), and so “condemns.”

² tn The verb עָנָה (’anah) with the ל (lamed) preposition following it means “to testify against.” For Eliphaz, it is enough to listen to Job to condemn him.

NET Notes: Job 15:8

¹ tn The meaning of סוֹד (sod) is “confidence.” In the context the implication is “secret counsel” of the Lord God (see Jer 23:18). It is a question of confidence on the part of God, that only wisdom can know (see Prov 8:30,31). Job seemed to them to claim to have access to the mind of God.

² tn In v. 4 the word meant “limit”; here it has a slightly different sense, namely, “to reserve for oneself.”

NET Notes: Job 15:9

¹ tn The last clause simply has “and it is not with us.” It means that one possesses something through knowledge. Note the parallelism of “know” and “with me” in Ps 50:11.

NET Notes: Job 15:10

¹ tn The participle שָׂב (sav), from שִׂיב (siv, “to have white hair”; 1 Sam 12:2), only occurs elsewhere in the Bible in the Aramaic sections of Ezra. The word יָשִׁישׁ (yashish, “aged”) occurred in 12:12.

² tn Heb “with us.”

³ tn The line reads: “[men] greater than your father [in] days.” The expression “in days” underscores their age – they were older than Job’s father, and therefore wiser.