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Selected Verse: Job 15:14 - Strong Concordance

Verse	Translation	Text
Job 15:14	Strong Concordance	What is man [0582], that he should be clean [02135]? and he which is born [03205] of a woman [0802], that he should be righteous [06663]?
	King James	What is man, that he should be clean? and he which is born of a woman, that he should be righteous?

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Eliphaz repeats the revelation (Job 4:17) in substance, but using Job's own words (see on Job 14:1, on "born of a woman") to strike him with his own weapons.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Eliphaz repeats the revelation (Job 4:17) in substance, but using Job's own words (see on Job 14:1, on "born of a woman") to strike him with his own weapons.

Notes on the Bible, by Albert Barnes, [1834]
What is man that he should be clean? - The object of Eliphaz in this is to overturn the positions of Job that he was righteous, and had been punished beyond his deserts. He had before maintained Job 4:7, that no one ever perished being innocent, and that the righteous were not cut off. This was with him a favorite position; and indeed the whole drift of the argument maintained by him and his friends was, to prove that uncommon calamities were proof of uncommon guilt. Job had insisted on it that he was a righteous man, and had not deserved the calamities which had come upon him - a position which Eliphaz seems to have regarded as an assertion of innocence. To meet this he now maintains that no one is righteous; that all that are born of women are guilty; and in proof of this he goes back to the oracle which had made so deep an impression on his mind, and to the declaration then made to him that no one was pure before God; Job 4: He does not repeat it exactly as the oracle was then delivered to him, but adverts to the substance of it, and regards it as final and indisputable. The meaning is, "What are all the pretensions of man to purity, when even the angels are regarded as impure and the heavens unclean?" He which is born of a woman - Another mode of denoting man. No particular argument to maintain the doctrine of man's depravity is couched in the fact that he is born of a woman. The sense is, simply, how can anyone of the human family be pure?

Notes on the Bible, by Albert Barnes, [1834]

What is man that he should be clean? - The object of Eliphaz in this is to overturn the positions of Job that he was righteous, and had been punished beyond his deserts. He had before maintained Job 4:7, that no one ever perished being innocent, and that the righteous were not cut off. This was with him a favorite position; and indeed the whole drift of the argument maintained by him and his friends was, to prove that uncommon calamities were proof of uncommon guilt. Job had insisted on it that he was a righteous man, and had not deserved the calamities which had come upon him - a position which Eliphaz seems to have regarded as an assertion of innocence. To meet this he now maintains that no one is righteous; that all that are born of women are guilty; and in proof of this he goes back to the oracle which had made so deep an impression on his mind, and to the declaration then made to him that no one was pure before God; Job 4: He does not repeat it exactly as the oracle was then delivered to him, but adverts to the substance of it, and regards it as final and indisputable. The meaning is, "What are all the pretensions of man to purity, when even the angels are regarded as impure and the heavens unclean?"

He which is born of a woman - Another mode of denoting man. No particular argument to maintain the doctrine of man's depravity is couched in the fact that he is born of a woman. The sense is, simply, how can anyone of the human family be pure?

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
14 What is mortal man that he should be pure, And that he who is born of woman should be righteous? 15 He trusteth not His holy ones, And the heavens are not pure in His eyes: 16 How much less the abominable and corrupt, Man, who drinketh iniquity as water! The exclamation in Job 15:14 is like the utterance: mortal man and man born flesh of flesh cannot be entirely sinless. Even "the holy ones" and "the heavens" are not. The former are, as in Job 5:1, according to Job 4:18, the angels as beings of light (whether קדשׁ signifies to be light from the very first, spotlessly pure, or, vid., Psalter, i. 588f., to be separated, distinct, and hence exalted above what is common); the latter is not another expression for the אנגּלי מרומא (Targ.), the "angels of the heights," but שׁמים is the word used for the highest spheres in which they dwell (comp. Job 25:5); for the angels are certainly not corporeal, but, like all created things, in space, and the Scriptures everywhere speak of angels and the starry heavens together. Hence the angels are called the morning stars in Job 38:7, and hence both stars and angels are called צבא השׁמים and צבאות (vid., Genesis. S. 128). Even the angels and the heavens are finite, and consequently are not of a nature absolutely raised above the possibility of sin and contamination. Eliphaz repeats here what he has already said, Job 4:18.; but he does it intentionally, since he wishes still more terribly to describe human uncleanness to Job (Oetinger). In that passage אף was merely the sign of an anti-climax, here כּי אף is quanto minus. Eliphaz refers to the hereditary infirmity and sin of human nature in Job 15:14, here (Job 15:16) to man's own free choice of that which works his destruction. He uses the strongest imaginable words to describe one actualiter and originaliter corrupted. נתעב denotes one who is become an abomination, or the abominated = abominable (Ges. 134, 1); נאלח, one thoroughly corrupted (Arabic alacha, in the medial VIII conjugation: to become sour, which reminds one of ζύμη, Rabb. שׂאר שׁבּעסּה, as an image of evil, and especially of evil desire). It is further said of him (an expression which Elihu adopts, Job 34:7), that he drinks up evil like water. The figure is like Pro 26:6, comp. on Psa 73:10, and implies that he lusts after sin, and that it is become a necessity of his nature, and is to his nature what water is to the thirsty. Even Job does not deny this corruption of man (Job 14:4), but the inferences which the friends draw in reference to him he cannot acknowledge. The continuation of Eliphaz' speech shows how they render this acknowledgment impossible to him.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

14 What is mortal man that he should be pure,

And that he who is born of woman should be righteous?

15 He trusteth not His holy ones,

And the heavens are not pure in His eyes:

16 How much less the abominable and corrupt,

Man, who drinketh iniquity as water!

The exclamation in Job 15:14 is like the utterance: mortal man and man born flesh of flesh cannot be entirely sinless. Even "the holy ones" and "the heavens" are not. The former are, as in Job 5:1, according to Job 4:18, the angels as beings of light (whether קדשׁ signifies to be light from the very first, spotlessly pure, or, vid., Psalter, i. 588f., to be separated, distinct, and hence exalted above what is common); the latter is not another expression for the אנגּלי מרומא (Targ.), the "angels of the heights," but שׁמים is the word used for the highest spheres in which they dwell (comp. Job 25:5); for the angels are certainly not corporeal, but, like all created things, in space, and the Scriptures everywhere speak of angels and the starry heavens together. Hence the angels are called the morning stars in Job 38:7, and hence both stars and angels are called צבא השׁמים and צבאות (vid., Genesis. S. 128). Even the angels and the heavens are finite, and consequently are not of a nature absolutely raised above the possibility of sin and contamination.

Eliphaz repeats here what he has already said, Job 4:18.; but he does it intentionally, since he wishes still more terribly to describe human uncleanness to Job (Oetinger). In that passage אף was merely the sign of an anti-climax, here כּי אף is quanto minus. Eliphaz refers to the hereditary infirmity and sin of human nature in Job 15:14, here (Job 15:16) to man's own free choice of that which works his destruction. He uses the strongest imaginable words to describe one actualiter and originaliter corrupted. נתעב denotes one who is become an abomination, or the abominated = abominable (Ges. 134, 1); נאלח, one thoroughly corrupted (Arabic alacha, in the medial VIII conjugation: to become sour, which reminds one of ζύμη, Rabb. שׂאר שׁבּעסּה, as an image of evil, and especially of evil desire). It is further said of him (an expression which Elihu adopts, Job 34:7), that he drinks up evil like water. The figure is like Pro 26:6, comp. on Psa 73:10, and implies that he lusts after sin, and that it is become a necessity of his nature, and is to his nature what water is to the thirsty. Even Job does not deny this corruption of man (Job 14:4), but the inferences which the friends draw in reference to him he cannot acknowledge. The continuation of Eliphaz' speech shows how they render this acknowledgment impossible to him.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
What is man, that he should be clean? - מה אנוש mah enosh; what is weak, sickly, dying, miserable man, that he should be clean? This is the import of the original word enosh. And - born of a woman, that he should be righteous? - It appears, from many passages in the sacred writings, that natural birth was supposed to be a defilement; and that every man born into the world was in a state of moral pollution. Perhaps the word יצדק yitsdak should be translated, that he should justify himself, and not that he should be righteous.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

What is man, that he should be clean? - מה אנוש mah enosh; what is weak, sickly, dying, miserable man, that he should be clean? This is the import of the original word enosh.

And - born of a woman, that he should be righteous? - It appears, from many passages in the sacred writings, that natural birth was supposed to be a defilement; and that every man born into the world was in a state of moral pollution. Perhaps the word יצדק yitsdak should be translated, that he should justify himself, and not that he should be righteous.

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