Job 15 5

Job 15:5 kjv

For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.

Job 15:5 nkjv

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

Job 15:5 niv

Your sin prompts your mouth; you adopt the tongue of the crafty.

Job 15:5 esv

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

Job 15:5 nlt

Your sins are telling your mouth what to say.
Your words are based on clever deception.

Job 15 verses

Job 15 5 Meaning

Eliphaz accuses Job that his own moral failing and perverse nature inform and guide his words. He asserts that Job has deliberately chosen to speak with the cunning and subtle eloquence characteristic of the deceptive, rather than speaking plainly and humbly. This implies that Job's speech, far from demonstrating his innocence, is actually proof of his guilt, stemming from a refusal to acknowledge his supposed sin before God.

Job 15 5 Context

Job 15 opens Eliphaz’s second round of speeches to Job, marked by a distinctly harsher and more accusatory tone compared to his first. Having initially expressed sympathy, Eliphaz now directly attributes Job's suffering to his impiety, effectively abandoning the notion of general human sinfulness (Job 4-5) for specific allegations against Job. This verse follows Eliphaz's accusation that Job's words erode piety and hinder reverence for God (Job 15:4). He sees Job's articulate and forceful defenses as evidence, rather than refutation, of his underlying guilt. The friends operate from the rigid framework of "retribution theology," which posits that severe suffering must be the direct result of significant sin, thus compelling them to search for Job's transgression. Job's unwavering insistence on his innocence is therefore perceived by Eliphaz not as truth, but as arrogant, wicked speech characteristic of those who resist divine judgment.

Job 15 5 Word analysis

• For (כִּ֤י, kî): This conjunction serves as a causal "because" or explanatory "for." It links the previous statement (Job 15:4 – Job hinders devotion by his speech) to this verse, providing the reason or mechanism for Job's ungodly talk.
• thy mouth (פִּ֨יךָ֙, pîkha): Literally "your mouth." In Hebrew idiom, the mouth is the primary organ of speech and thus signifies the totality of one's discourse. More profoundly, in biblical thought, what comes out of the mouth reveals what is in the heart (e.g., Matt 12:34). Eliphaz points to Job’s verbal expressions as direct evidence of his inner state.
• uttereth (יַלֵּ֑ף, yallēf): This is a crucial and often debated word. The root is לָמַד (lamad), meaning "to learn, to teach." The Hiphil conjugation, used here, implies "to cause to learn," "to instruct," or "to discipline." Many modern translations render it "teaches" or "instructs" (e.g., ESV, NASB). The KJV's "uttereth" misses the sense of instruction or training. Eliphaz suggests that Job's "iniquity" (sin) is not merely spoken by his mouth but acts as the teacher or instructor for his mouth, thereby shaping his discourse. His sin dictates what he says.
• thine iniquity (עֲוֹנֶ֖ךָ, ‘ǎwōnēkhā): This noun signifies "iniquity," "guilt," or "perversity." It denotes not just an isolated sin but a crooked, twisted, or morally warped disposition. By stating that "thine iniquity teaches thy mouth," Eliphaz implies that Job’s very being—his sinful nature or guilt—is the driving force behind his speech, influencing every word he utters.
• and thou choosest (וַתִּבְחַ֣ר, wattivḥar): This verb comes from בָּחַר (baḥar), meaning "to choose, select, prefer." The preterite with waw-conversive (past tense indicating sequence) highlights the deliberate and volitional aspect of Job’s action. Eliphaz is not saying Job accidentally spoke poorly; rather, he explicitly states that Job made a conscious decision regarding his speech patterns. This imputes direct responsibility and malicious intent.
• the tongue (לָשׁ֣וֹן, lāshōn): While literally the muscular organ in the mouth, "tongue" is a common synecdoche for speech itself, or a specific way of speaking. Here, it denotes Job's manner of argument and expression.
• of the crafty (עֲרוּמִֽים, ‘arūmîm): This adjective comes from the root עָרַם (‘āram), meaning "to be shrewd, clever, subtle." While ‘arum can denote positive prudence (e.g., Prov 14:8, 15:5), when linked with negative contexts, it implies cunning, artifice, deceitfulness, or shrewd manipulation (e.g., Gen 3:1 concerning the serpent). In this accusatory context, Eliphaz suggests Job's chosen speech aligns with those who use subtle, deceptive, or worldly-wise rhetoric to mask truth or defend their own ends, rather than sincere or humble words.

Words-Group by Words-Group Analysis:

• "For thy mouth uttereth thine iniquity / For your iniquity teaches your mouth": This phrase inverts the expected cause and effect. Instead of the mouth confessing iniquity, the iniquity itself becomes an active, teaching agent, shaping what the mouth says. It suggests a deeply embedded moral corruption within Job that actively directs his speech, making his own words evidence against himself.
• "and thou choosest the tongue of the crafty": This segment stresses Job's deliberate complicity. It’s not just that his iniquity influences him; he consciously aligns his speech style with those known for their cunning or deceptive arguments. Eliphaz paints Job as deliberately employing sophisticated rhetoric, not out of sincerity or wisdom, but out of guile, characteristic of those who artfully mislead or avoid accountability.

Job 15 5 Bonus section

• Polemics against Job's Wisdom: Eliphaz's accusation implies a direct challenge to Job's self-perception as a wise individual. By labeling his speech as that "of the crafty," Eliphaz contrasts Job's proclaimed wisdom (Job 12:2-3) with a form of human, rather than divine, shrewdness—suggesting his wisdom is self-serving or even deceptive.
• The Serpent's Craftiness: The Hebrew word ‘arumîm ("crafty") in this verse notably echoes the description of the serpent in Genesis 3:1 as "more subtle" (or "crafty"). While the context differs, the echo suggests a nuanced critique of Job's speech as not just clever, but perhaps morally suspect, hinting at a connection to deceit.
• Recurrence of Accusation: This theme of Job's words serving as self-incrimination is a recurring motif in the friends' arguments. Each friend, at different points, twists Job's anguished and honest expressions into further proof of his supposed impiety, demonstrating their rigid and flawed theological framework.

Job 15 5 Commentary

Eliphaz's words in Job 15:5 serve as a profound condemnation, suggesting that Job's very discourse betrays his deep-seated guilt. Shifting from indirect counsel, Eliphaz now explicitly accuses Job: his supposed wickedness is not hidden but manifests itself by actively instructing his words. Far from being a voice for his defense, Job's mouth, Eliphaz insists, has been tutored by his iniquity. Furthermore, Job has deliberately opted for a manner of speaking characteristic of the cunning, those who are clever and manipulative in their arguments rather than forthright and humble. This charge strikes at the heart of Job's integrity, implying his articulate protests of innocence are not honest expressions but artful evasions, akin to deceptive rhetoric used to obscure the truth. Eliphaz, bound by a rigid interpretation of divine justice, views Job's refusal to confess as clear proof of his stubborn sin, believing that one's words inherently reflect one's moral condition.