The first part of this section contains Eliphaz's rebuke to Job for the choices Job made and the emptiness of the words of Job, who thinks of himself as a wise man (verses 1–6).[11] Eliphaz concerns that Job undermines the proper attitude of respecting God (Eliphaz is the only one of Job's three friends who refers to the "fear of God").[12] Eliphaz challenges each of Job's possible justifications and rejects each in turn:[13]
Job may have 'some primacy in creation' (verse 7; cf. Proverbs 8:22–31), that is, he was present at creation; this is an impossible scenario.
Job may have access to God's mind and purposes, that is, he was present in the heavenly council (verse 8a); this is impossible for a human being.
Job might think he has information that no one else has (two questions in verse 8b and 9); this is the real issue for Eliphaz (verse 10) who then appeals to the words of the sages (also in verse 18), similar to Bildad's appeal to tradition (Job 8:8–10).[13]
Eliphaz suggests that Job should be satisfied with his current condition, rather than searching for further answers, because no human can come to God with a clean slate (verse 11–13, 16).[14]
"Windy knowledge": translated from the Hebrew phrase דַעַת־רוּחַ, daʿat ruakh, which means "knowledge without any content" or "vain knowledge".[16]
"East wind”: translated from the Hebrew phrase קָדִים, qadim, a parallel to "spirit/wind" (cf. Hosea 12:1–2), in this case it is 'maleficent', but here refers to 'hot air', the 'scorching and destructive wind' that 'blows off the Arabian dessert'.[17][18]
Eliphaz describes the fate of the wicked (15:17–35)[edit]
The lengthy description exploring the fate of the wicked in this section serves as a warning to Job. Each of the three friends states their particular description with different functions:[19]
Eliphaz implies that this may apply to Job at this moment
Bildad warns this is what Job may become (chapter 18)
Zophar suggest this is what Job must avoid (chapter 20).[19]
Eliphaz claims that Job would have known the teaching because it is in the tradition of the sages (verses 18–19).[19] In essence, Eliphaz describes the negative aspect of the doctrine of retribution, that is, 'God will punish those who do evil' (verses 20–24 and 27–35).[20] Eliphaz's final verdict uses the imagery of birth that the conceived wickedness and deceit will grow up to be evil.[21]
The last statement that 'Job's belly prepares deception' forms an 'inclusio' which frames Eliphaz's speech with the statement at the start that 'Job’s belly was filled with the wind'.[23]
Estes, Daniel J. (2013). Walton, John H.; Strauss, Mark L. (eds.). Job. Teach the Text Commentary Series. United States: Baker Publishing Group. ISBN9781441242778.
Book of Job public domain audiobook at LibriVox Various versions
