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JOB · Trinity Bible Version

Job 15

The full text of Job 15 in the Trinity Bible Version — clear modern English, translated from the original Hebrew. Free to read.


All of Job KJV

1 Then Eliphaz the Temanite answered and said:

2 Does a wise man answer with windy knowledge
and fill himself with the east wind?

3 Should he argue with useless talk
or with words that do no good?

4 But you are doing away with the fear of God
and hindering meditation before him.

5 For your iniquity teaches your mouth,
and you choose the tongue of the crafty.

6 Your own mouth condemns you, not I;
your own lips testify against you.

7 Are you the first man ever born?
Were you brought forth before the hills?

8 Have you listened in the council of God?
Do you have a monopoly on wisdom?

9 What do you know that we do not know?
What do you understand that is not in us?

10 There are among us men gray-haired and aged,
older by far than your father.

11 Are the consolations of God too small for you,
or the word that deals gently with you?

12 Why does your heart carry you away,
and why do your eyes flash,

13 that you turn your spirit against God
and let such words go out of your mouth?

14 What is man, that he can be pure?
Or he who is born of a woman, that he can be righteous?

15 Behold, God puts no trust in his holy ones,
and the heavens are not pure in his sight;

16 how much less one who is abominable and corrupt —
a man who drinks injustice like water!

17 I will show you — hear me —
and what I have seen I will tell,

18 what the wise have told,
without concealing it from their fathers,

19 to whom alone the land was given,
and no stranger passed among them.

20 The wicked man writhes in pain all his days,
through all the years that are stored up for the ruthless.

21 Terrifying sounds fill his ears;
in prosperity the destroyer comes upon him.

22 He does not believe he will return from darkness,
and he is marked out for the sword.

23 He wanders about for bread — where is it?
He knows that a day of darkness is at hand.

24 Distress and anguish terrify him;
they overwhelm him, like a king ready to attack.

25 Because he has stretched out his hand against God
and defied the Almighty,

26 running against him neck outstretched,
with the thick bosses of his shield —

27 because he has covered his face with fat
and gathered fat upon his waist —

28 he lives in desolate cities,
in houses that no one inhabits,
destined to become heaps of rubble.

29 He will not be rich, and his wealth will not endure,
nor will his possessions spread over the earth.

30 He will not escape the darkness;
the flame will dry up his shoots,
and by the breath of his mouth he will depart.

31 Let him not trust in emptiness, deceiving himself,
for emptiness will be his payment.

32 It will be paid in full before his time,
and his branch will not be green.

33 He will shake off his unripe grape like the vine,
and cast off his blossom like the olive tree.

34 For the company of the godless is barren,
and fire consumes the tents of bribery.

35 They conceive trouble and give birth to evil,
and their womb prepares deceit.

Translation notes (14)
  1. Job 15:2a The Hebrew daat-ruach, 'knowledge of wind' (דעת רוח), idiomatically denotes empty talk. Qadim, 'east wind' (קדים), evokes the hot, destructive desert wind, a stock image for futility and harm.
  2. Job 15:4a Hebrew shichah ('meditation/prayer'; שיחה) with the verb gara' ('diminish/hold back'; גרע) can mean restraining devotional speech. Hence 'hindering meditation' is possible, while the parallel with yirah ('fear'; יראה) supports a broader sense such as 'diminishing piety'. The King James tradition reads 'restrainest prayer.'
  3. Job 15:7a The Hebrew uses adam, 'human being', with rishon, 'first', not a proper name, alluding to a primordial man rather than naming Adam. 'Before the hills' (geva'ot, 'hills') is creation imagery for time immemorial. The birth metaphor in 'were you brought forth' reflects chul, 'be brought forth' (חול).
  4. Job 15:8a Hebrew sod (סוֹד) denotes an intimate circle where confidential counsel is shared, here the heavenly assembly in which God deliberates, as in Jeremiah 23:18 and Psalm 89:7. Eliphaz taunts Job with a privilege reserved for prophets: standing in that council. The second line reads literally 'do you draw wisdom to yourself', an image of hoarding rendered here as 'monopoly'.
  5. Job 15:10a The Hebrew word for 'aged' (yashish, יָשִׁישׁ) is rare, appearing only here and in Job 32:6. It emphasizes a man of advanced years and experience.
  6. Job 15:12a Hebrew uses the verb razam (רָזַם), 'wink', for an eye-gesture that conveys scorn or haughty pride; many understand it as the flashing of eyes in anger, hence 'eyes flash'.
  7. Job 15:14a Eliphaz here repeats the substance of his night vision in Job 4:17, while turning Job's own phrase yelud ishah, 'one born of a woman' (Job 14:1), against him. The word for man is enosh, Hebrew for humanity in its frailty and mortality, sharpening the contrast with the purity demanded.
  8. Job 15:15a Qedoshim (קְדֹשִׁים), 'holy ones', denotes angelic beings here, not human saints. The parallel line about the heavens, and Eliphaz's earlier claim that God charges even his angels with error (Job 4:18), confirm that celestial servants are in view: if the beings nearest God fall short, mortal man falls shorter still.
  9. Job 15:16a The simile 'drinks ... like water' is a Hebrew idiom for effortless, habitual indulgence. The participle shoteh, 'drinks' (שֹׁתֶה), and the noun avlah, 'injustice' (עַוְלָה), depict wrongdoing as something readily and constantly consumed; compare Job 34:7.
  10. Job 15:19a Eliphaz, himself a Temanite, appeals to wisdom preserved by ancestors in a land where no zar (זָר), 'stranger', intruded, implying a tradition untainted by foreign influence. The line may recall a period before foreign incursions, and it lends his teaching the authority of an unbroken native inheritance.
  11. Job 15:26a The phrase renders Hebrew gabbei maginnav, literally 'the backs of his shields', gav being the convex outer surface that faced the enemy. 'Boss' is the technical English term for this raised, thickened center of a shield. The image is of the defiant man charging God headlong, shield-first, like a soldier storming a fortification.
  12. Job 15:27a Hebrew chelev, 'fat', often connotes prosperity and, by extension, arrogant self-confidence; metnayim, 'waist', denotes the midsection. The clause rendered here as 'gathered fat upon his waist' is literally 'made fat on his waist', a vivid idiom for complacent ease.
  13. Job 15:30a The Hebrew ruach, 'spirit' or 'wind,' appears with 'mouth,' indicating the breath. The Septuagint reads pneuma, 'spirit' or 'breath,' along with 'mouth,' supporting the translation.
  14. Job 15:35a The birth metaphor runs through three Hebrew verbs: harah, 'to conceive', yalad, 'to give birth', and kun, 'to prepare'. The word beten, 'belly' or 'womb', extends the image of wickedness gestating within the godless. Nearly identical language appears in Psalm 7:14 and Isaiah 59:4, suggesting a stock proverbial figure in Hebrew wisdom and poetry.

About this translation

The Trinity Bible Version (TBV) is a new translation of the Bible prepared by Trinity Bible — rendered from the original Hebrew and faithful to the earliest and most reliable manuscripts. Finished in 2026, it is the most modern English Bible translation you can read today, and it is available only through Trinity Bible. All 66 books, including Job, are free to read on this site.