Job 15 | |
---|---|
![]() The whole Book of Job in the
Leningrad Codex (1008 C.E.) from an old fascimile edition. | |
Book | Book of Job |
Hebrew Bible part | Ketuvim |
Order in the Hebrew part | 3 |
Category | Sifrei Emet |
Christian Bible part | Old Testament |
Order in the Christian part | 18 |
Job 15 is the fifteenth chapter of the Book of Job in the Hebrew Bible or the Old Testament of the Christian Bible. [1] [2] The book is anonymous; most scholars believe it was written around 6th century BCE. [3] [4] This chapter records the speech of Eliphaz the Temanite (one of Job's friends), which belongs to the Dialogue section of the book, comprising Job 3:1– 31:40. [5] [6]
The original text is written in Hebrew language. This chapter is divided into 35 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes the Aleppo Codex (10th century), and Codex Leningradensis (1008). [7]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BC; some extant ancient manuscripts of this version include Codex Vaticanus (B; B; 4th century), Codex Sinaiticus (S; BHK: S; 4th century), and Codex Alexandrinus (A; A; 5th century). [8]
The structure of the book is as follows: [9]
Within the structure, chapter 15 is grouped into the Dialogue section with the following outline: [10]
The Dialogue section is composed in the format of poetry with distinctive syntax and grammar. [5]
Chapter 15 consists of three parts: [11]
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]
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]
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 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]
Job 15 | |
---|---|
![]() The whole Book of Job in the
Leningrad Codex (1008 C.E.) from an old fascimile edition. | |
Book | Book of Job |
Hebrew Bible part | Ketuvim |
Order in the Hebrew part | 3 |
Category | Sifrei Emet |
Christian Bible part | Old Testament |
Order in the Christian part | 18 |
Job 15 is the fifteenth chapter of the Book of Job in the Hebrew Bible or the Old Testament of the Christian Bible. [1] [2] The book is anonymous; most scholars believe it was written around 6th century BCE. [3] [4] This chapter records the speech of Eliphaz the Temanite (one of Job's friends), which belongs to the Dialogue section of the book, comprising Job 3:1– 31:40. [5] [6]
The original text is written in Hebrew language. This chapter is divided into 35 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes the Aleppo Codex (10th century), and Codex Leningradensis (1008). [7]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BC; some extant ancient manuscripts of this version include Codex Vaticanus (B; B; 4th century), Codex Sinaiticus (S; BHK: S; 4th century), and Codex Alexandrinus (A; A; 5th century). [8]
The structure of the book is as follows: [9]
Within the structure, chapter 15 is grouped into the Dialogue section with the following outline: [10]
The Dialogue section is composed in the format of poetry with distinctive syntax and grammar. [5]
Chapter 15 consists of three parts: [11]
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]
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]
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 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]