Jó 15
Bob Utley · You Can Understand the Bible
Jó 15
CONTEXTUAL INSIGHTS This chapter is Eliphaz's second response to Job. Eliphaz was very gentle with Job in his first response but not so here (cf. Job 15:1-6,7-16). Eliphaz delineates the terrible consequence in store for the wicked person (Job 15:17-35). He strongly implies this kind of treatment is what Job has and will experience! "The two ways" (cf. Leviticus 26; Deuteronomy 27-30, esp. Deut. 30:15,19; Psalm 1) is God's unalterable plan of working with humans.
Jó 15:1-6
15:1-6 This strophe uses imagery accusing Job of speaking falsely. wind knowledge, Job 15:2a filled with the east wind (i.e., destructive wind), Job 15:2b useless talk, Job 15:3a unprofitable words, Job 15:3b guilt teaches your mouth, Job 15:5a the language of the crafty, Job 15:5b your own mouth condemns you, Job 16:6a (the summary statement) your own lips testify against you, Job 15:6b (parallel to Job 15:6a); this may be an allusion to Job's accusation directed toward God in Job 9:20,24; 10:3 This may be an allusion to Job 5:12-13 (cf. 1 Cor. 3:19). The theological issue is "who is the true ‘wise man" (cf. Job 15:2a), Job or Eliphaz?" Both believed they knew God and His ways (cf. Job 15:9). 15:4 This verse asserts the results of Job's words. do away with the fear of God hinder meditation with God (possible "wise discourse about God," NIDOTTE, vol. 3, p. 1236) Eliphaz is accusing Job of destroying faith in God by his harsh words questioning God's character and justice in His ways with humans. 15:5 "the crafty" This ADJECTIVE (BDB 791) is used in Gen. 3:1 to describe the serpent. In Job it denotes someone opposed to God's will (cf. Job 5:12). This is a serious charge against Job's innocence and godliness!
Jó 15:7-16
15:7-16 Notice the number of questions in this strophe (i.e., INTERROGATIVE PREPOSITIONS). formed by ה, Job 15:7,8,11 formed by מה, Job 15:9,12,14 These are all sarcastic questions, like Job 15:2,3. See An Introduction to Biblical Hebrew Syntax by Walke and O'Connor, pp. 315-329. 15:7-8 This may refer to God Himself, cf. Ps. 90:2 an ancient Jewish myth about the first created person, something similar to Pro. 8:22-31; Job 15:7b is very similar to Pro. 8:25b to Adam after he ate of the Tree of Knowledge (i.e., Genesis 3) an ANE myth about Adapa, the teacher of humans and counselor to Sumerian pre-flood kings 15:9 This may be an allusion to Job's words in Job 12:3; 13:2. Job and the three comforters all shared the same ANE theology and worldview. 15:10 Eliphaz is claiming that traditional theology was on the side of the three comforters (cf. Job 12:12; 32:7). There are three different words used to denote age. gray-haired (BDB 966, KB 1318) the aged (BDB 450) older (BDB 460) Age alone does not guarantee wisdom or truth (i.e., Job 32:9). 15:11 "the consolation of God" This NOUN (BDB 637) is rare and found only in the PLURAL in Job 15:11; 21:2; Ps. 94:19; Isa. 66:11; Jer. 16:7. It is related to the root "comfort" (NIDOTTE, vol. 3, pp. 81-82). It is used of God in Joel 2:13 and Jonah 4:2 (i.e., "compassionate God"), but not in Exod. 34:6. It seems to refer to the positive aspect of "the two ways" theology. if one repents God will forgive if one repents God will restore blessings The Jewish Study Bible (p. 1524) asserts that "God" (El) is not the name for Deity but an abbreviation of Eleh, meaning "these" (cf. Gen. 19:8,25; 26:3,4; Lev. 18:27, etc.). Rashi's (a Jewish commentator of the Middle Ages) interpretation, followed by the JPSOA, has "God." 15:12 Eliphaz is accusing Job of reacting to the three comforters' words in a negative way. Job 15:12 may refer to the empty words and self deception of Job 15:1-6. ▣ NASB, NRSV, REB "your eyes flash" NKJV, Peshitta "your eyes wink at" "glare" "you roll your eyes" "your eyes have failed you" "your eyes set themselves upon" This VERB (BDB 931, KB 1210, Qal IMPERFECT) occurs only here in the OT. It is difficult to know the reason for the "winking," "flashing." Some commentators suggest Prov. 6:17 and Prov. 30:13 as parallels meaning arrogant eyes, but AB (p. 110) links the root to the Arabic root, "dwindle away," here meaning a loss of perspective on the true meaning of life (i.e. validity of the three comforters' theology). 15:13 Eliphaz cannot believe or condone what Job has said about God (i.e., His character, and His ways with humans). 15:14-15 This alludes to the question of Job 4:17-21 or 14:4 (cf. Job 25:4). God's creation, both physical and spiritual (i.e., holy ones, Job 15:15a), has been negatively affected by rebellion. How can Job claim to be innocent? How can Job hope for a heavenly advocate? 15:14 "righteous" Job's righteousness is not conformity to the Mosaic covenant but more like the cultural norms of Rom. 2:14-16. SPECIAL TOPIC: RIGHTEOUSNESS. 15:15 "holy ones" This (BDB 871, 872, PLURAL) is used in two senses. a godly person – Deut. 33:3; Ps. 34:9; Dan. 8:24 (Aramaic, BDB 1110, Dan. 7:18) angels – Job 5:1; 15:15; Ps. 89:5,7; Dan. 8:13; Zech. 14:5 15:16 Eliphaz is speaking of Job! detestable – BDB 1073, KB 1765, Niphal ACTIVE PARTICIPLE, cf. Ps. 14:1 corrupt – BDB 47, KB 54, Niphal ACTIVE PARTICIPLE (SYNONYM, BDB 1007 in Ps. 14:1) drinks iniquity – BDB 1059, KB 1667, Qal ACTIVE PARTICIPLE
Jó 15:17-35
15:17-35 Eliphaz lists thebconsequences for wicked behavior. writhes in pain all his days, Job 15:20a years are numbered (i.e., limited), Job 15:20b (possibly meant to be combined with #1) sounds of terror in his ears, Job 15:21a is destroyed while thinking he is safe, Job 15:21b no hope of recovery of previous prosperity (possibly no hope in/from Sheol), Job 15:22a destined for a violent death (i.e., sword), Job 15:22b wanders about looking for food (NASB, see technical issues in note below), Job 15:23a death comes suddenly, Job 15:23b distress and anguish terrify him, Job 15:24a distress and anguish overpower him, Job 15:24b lives in desolate cities (possibly cities under curses), Job 15:28 not have wealth, Job 15:29a wealth will not endure, Job 15:29a crops will fail, Job 15:29b he will die (by the breath of God's mouth, cf. Job 4:9), Job 15:30 his reward is emptiness, Job 15:31 life or crops will fail, Job 15:32-33 the godless are barren Job 15:34a fire consumes the tents of the corrupt, Job 15:34b mind dwells on iniquity, Job 15:35 Some of these actions mimic the very things that happened to Job's family and possessions in Job 1:16- 19. Surely Job recognized these allusions! His words hurt Eliphaz's feelings, now Eliphaz tries to hurt Job's feelings 15:17 Eliphaz bases his assertions on experience, Job 15:17b tradition, Job 15:18 Job 15:17 has two COHORTATIVES and an IMPERATIVE to create emphasis. Eliphaz wants Job's attention to his words. This may refer to Job 6:24 or 13:6. 15:19 This may be an allusion to promises to the Patriarchs (Job 15:19a) the conquest of Canaan (Job 15:19b) Net Bible (P. 797) assumes it refers to the security of Edom (i.e., her wisdom traditions are undefiled by foreign influence) ICC (p. 137) suggests it refers to Eliphaz's tribe from Teman If the historical Job is speaking, it must refer to Edom, but if the Judean sage is speaking (see Introduction, Author), then #1 and #2 could refer to Canaan. 15:23 NASB, NKJV, NRSV, JPSOA, MT "He wanders about for food, saying, 'where is it?'" "and vultures are waiting to eat ltheir corpses" NJB, LXX "marked down as meat for the vulture" "He flees because of the threat of judgment" "he is flung out as food for vultures" The UBS Text Project (p. 34) translates the Hebrew "as bread for vultures" and gives it a "C" rating (considerable doubt). This would follow the LXX, not the MT, but it is only a change of vocalization. 15:24 Notice the personification of distress – BDB 865 II anguish – BDB 848 ▣ "for the attack" NKJV, NRSV, Peshitta "ready for battle" "waiting to attack" "poised for an assault" "in the front rank" "ready for attack" "about to fall" "expecting a siege" This NOUN (BDB 461) occurs only here in the OT. BDB translates it "onset" (i.e., the beginning of a conflict), following the Arabic root for the attack of a hawk (AB, p. 111). 15:25-27 These verses reflect the actions of the wicked ones toward God. stretched out their hands against God, Job 15:25a acted arrogantly against the Almighty, Job 15:25b rushed with a stiff neck (NASB margin) at God, Job 15:26a Job 15:27 is difficult to interpret. The issue is, what does "fat" denote? wealth, luxury an overweight, prosperous person unable to fight oil for war shields allusion to ANE mythology linked to rebellion in Deut. 32:15; Ps. 73:7; Jer. 5:28 It should be noted that according to "the two ways" prosperity was a sign of God's pleasure, but here it is a deceptive brief aspect of a wicked person's life. He is prosperous by ill-gotten gain but Eliphaz emphasizes it will not last (i.e., Psalm 73). 15:25 "The Almighty" See SPECIAL TOPIC: SHADDAI. 15:28 The person described lived in cursed places (i.e., no fear of God), cf. Job 3:14 rebuilt destroyed (i.e., cursed) houses/cities to show their power and wealth, cf. Isa. 5:8-9 Whatever this building activity refers to, it will not last (i.e., Job 15:28c). God's judgment will find them! 15:29-35 This imagery could refer to the wicked themselves the agricultural harvest of the wicked 15:29b This line of Hebrew poetry is uncertain. It is parallel with Job 15:29a. The LXX has "He shall not cast a shadow upon the ground" (TEV, NJB). The Peshitta has "nor shall his words be established upon the earth." The JPSOA has "His produce shall not bend to the earth." 15:30 "darkness" This NOUN (BDB 361) is used three times in Job 15 (cf. Job 15:22,23,30). The interpretive question is, does it always refer to the same thing? Is it the days of problems and reversals that will be followed (at least for the repentant) by a return to prosperity or a euphemism for Sheol (the holding place of the departed, cf. Nah. 1:8)? It seems the first two usages may reflect option #1, while the third usage reflects option #2. Remember that Job 3:1-10 has many SYNONYMS for the lack of light. Obviously the ancient Hebrews used this concept of the lack of light in several senses. ▣ "blame" This was a metaphor of God's judgment. SPECIAL TOPIC: FIRE. 15:31 This verse has the ring of truth. The focus is not on the "faith" or "belief" (BDB 52, KB 63, Hiphil JUSSIVE) of a person but the credibility and truthfulness of its object. "Deceiving himself" (BDB 1073, KB 1766, Niphal PERFECT) denotes intentional self-blindness! This is what the Gospel of John, chapter 9 accentuates. ▣ "emptiness" See SPECIAL TOPIC: EMPTY, VAIN, FALSE, NOTHINGNESS 15:32 "before his time" In the OT a faithful follower's life is described as being "full in years" (i.e., 2 Sam. 7:12; 1 Chr. 17:11; Lam. 4:18). For the wicked their lives are cut short (cf. Job 21:13; 22:16; Ps. 73:17-19). Death is viewed as a natural occurrence but one's early death was viewed as a tragedy. 15:34 "barren" This ADJECTIVE (BDB 166) is used three times in Job. Job's desire that he had never been born, Job 3:7 the total destruction of the godless and their children, Job 15:34 translated "gaunt" in Job 30:3 the only other occurrence of this word is Isa. 49:21, where it describes the feelings of the Babylonian exiles 15:35 "they conceive mischief" This is the opposite of "barren" in Job 15:34. But here tie conception is not a blessing but a disaster (cf. Isa. 59:4). This is poetic contrast! Wickedness produces only more wickedness!