Job 15:14

Almeida Revista e Atualizada

Que o homem, para que seja puro? E o que nasce de mulher, para ser justo?

Parallel Translations

A Biblia Sagrada
Que o homem, para que seja puro? E o que nasce da mulher, para ser justo?

Almeida Revista e Corrigida
Que o homem, para que seja puro? E o que nasce da mulher, para que fique justo?

Bible Verse Review
  from Treasury of Scripure Knowledge

is man: Job 9:2, Job 14:4, Job 25:4-6, 1 Kings 8:46, 2 Chronicles 6:36, Psalms 14:3, Psalms 51:5, Proverbs 20:9, Ecclesiastes 7:20, Ecclesiastes 7:29, John 3:6, Romans 7:18, Galatians 3:22, Ephesians 2:2, Ephesians 2:3, 1 John 1:8-10

Reciprocal: Genesis 5:3 - in his Genesis 8:21 - the imagination Leviticus 12:2 - If a woman Job 4:17 - shall a man Job 11:12 - man be Job 14:1 - born Psalms 58:3 - estranged Psalms 130:3 - shouldest mark Psalms 143:2 - in thy sight Psalms 144:3 - what is man Proverbs 21:8 - way Isaiah 64:6 - are all Jeremiah 17:9 - General Matthew 1:18 - of the Matthew 11:11 - born Mark 7:21 - out Luke 11:13 - being Luke 18:19 - General John 3:7 - Ye John 9:34 - wast Acts 4:27 - thy Romans 3:10 - none 1 Corinthians 4:4 - yet Philippians 3:9 - not Titus 3:5 - by works Hebrews 2:6 - What

Gill's Notes on the Bible

What [is] man, that he should be clean?.... Frail, feeble, mortal man, or woeful man, as Mr. Broughton renders it; since he is sinful, whereby he is become such a weak and dying creature: this question, as well as the following, is put by way of contempt, and as lessening man in a comparative sense, and in order to abate any high conceit of himself; who is not naturally clean, but the reverse, being conceived and born in sin; nor can he be so of himself, nor by any means he is capable of; and however clean he may be in his own eyes, or in the eyes of others, yet is not clean in the sight of God, and still less pure than him, his Maker, as in Job 4:17; and indeed cannot be clean at all, but through the grace of God, and blood of Christ, which cleanses from all sin:

and [he which is] born of a woman; a periphrasis of man, Job 14:1;

that he should be righteous? as no man is naturally; there is none righteous, no, not one; though man originally was made righteous, yet sinning he lost his righteousness, and all his posterity are without any; nor can they become righteous of themselves, or by any works of righteousness done by them; and though they may trust in themselves that they are righteous, and may appear outwardly so before men, yet by the deeds of the law no flesh can be justified or accounted righteous in the sight of God, and much less be more just than he, as in Job 4:17; nor can any of the sons of men be made or reckoned righteous but by the obedience of Christ, or by that justifying righteousness that is in him: what Eliphaz here says concerning the impurity, imperfection, and unrighteousness of men, are very great truths; but if he aims at Job, as he seems to do he misses his mark, and mistakes the man, and it is in vain with respect to him, or as a refutation of any notions of his; for Job asserts the corruption and depravity of human nature as strongly as it is expressed here,

Job 14:4; nor does he ever claim, but disclaims, sinless perfection, Job 9:20; nor did he expect to be personally justified before God by any righteousness of his own, the imperfection of which he was sensible of, but by the righteousness of his living Redeemer, Job 9:30; but what he pleaded for was the integrity and uprightness of his heart in opposition to hypocrisy he was charged with; and the holiness and righteousness of his life and conversation, in opposition to a course of living in sin, or to his being guilty of some notorious sin or sins for which he was afflicted, as was insinuated. Eliphaz here recurs to his oracle, Job 4:17; and expresses it much to the same sense.

Barnes' Notes on the Bible

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 4:0: 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?

Clarke's Notes on the Bible

Verse Job 15:14. 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.