Job 31 15

Job 31:15 kjv

Did not he that made me in the womb make him? and did not one fashion us in the womb?

Job 31:15 nkjv

Did not He who made me in the womb make them? Did not the same One fashion us in the womb?

Job 31:15 niv

Did not he who made me in the womb make them? Did not the same one form us both within our mothers?

Job 31:15 esv

Did not he who made me in the womb make him? And did not one fashion us in the womb?

Job 31:15 nlt

For God created both me and my servants.
He created us both in the womb.

Job 31 verses

Job 31 15 Meaning

Job 31:15 is a profound theological statement asserting the shared human origin and dignity of all people before God. Job argues that just as he was fearfully and wonderfully formed by God in his mother's womb, so too was his male servant or female handmaiden. This common divine Creator establishes a fundamental equality, thereby mandating ethical treatment and justice for all, regardless of social standing. It underscores that mistreatment of the vulnerable is an affront to their Creator.

Job 31 15 Context

Job 31:15 is part of Job’s concluding declaration of innocence and self-defense, a powerful "oath of purgation" presented directly to God and his friends. In chapter 31, Job systematically lists a range of sins he declares himself free from, presenting himself as a righteous man despite his immense suffering. He covers moral failings regarding lust (vv. 1, 9-12), deceit (vv. 5-8), and injustice towards the poor (vv. 16-23) and, crucially for this verse, his servants (vv. 13-14). After stating that he never denied justice to his male or female servants (v. 13) and emphasizing divine accountability (v. 14), verse 15 provides the theological foundation for such ethical treatment: all humans, regardless of social status, share a common Creator. This verse acts as a profound moral anchor for his preceding statements on ethical conduct toward those under his authority. The broader historical context is ancient Near Eastern society, where social hierarchies were rigid and the rights of servants or slaves were often minimal; Job's declaration pushes back against such societal norms by asserting universal divine creation.

Job 31 15 Word analysis

• Did not He who made me (הֲלֹא־עֹשִׂי, Ha-lo 'osi): "Ha-lo" is a rhetorical interrogative particle, implying a strong affirmative ("surely, indeed"). "Os-si" comes from the verb 'asah, meaning "to make, form, do." "My maker" here emphasizes God's personal involvement in Job's creation. The very term points to God as the source of Job's life.
• in the womb (בַבֶּטֶן, va-baṭṭen): "Beṭen" refers to the physical womb or belly. This signifies the specific and intimate place of human formation, highlighting God's direct role from conception. It roots the argument in a fundamental, shared biological reality ordained by God.
• make him? (עָשָׂהוּ, 'asa-hu): The same verb "asah" is used, ensuring consistency and direct comparison between Job's creation and the creation of his servant. The rhetorical question here reinforces the indisputable fact of their shared divine origin.
• And did not the same One (וַיְכוּנֵנוּ אֶחָד, vaye-chû-nenu 'echad): "Vaye-chû-nenu" comes from the verb kun, meaning "to establish, prepare, fashion firmly." This word suggests a more purposeful and intricate act of formation than "asah," emphasizing God's meticulous work in their development. The first-person plural suffix "nenu" (us) explicitly includes both Job and the other individual(s)—his servants—thereby confirming their shared experience of being divinely "fashioned." "Echad" means "one" or "the same," emphatically highlighting the singularity of the Creator.
• fashion us (וַיְכוּנֵנוּ, vaye-chû-nenu): This verb stresses the deliberate, foundational work of God. It's not just that they were "made," but "fashioned" or "established," implying a meticulous and stable creation by divine intent. The "us" explicitly underscores Job's recognition of common humanity with his servants.
• in the womb (בָּרֶחֶם, ba-raḥem): "Raḥem" also specifically means "womb," derived from a root related to compassion. The repetition of "in the womb" (once with beṭen, once with raḥem) deepens the emphasis on the singular place and process of their formation by God.
• the same One (אֶחָד, 'echad): This powerful final word confirms the unity of the Creator. There is no other god or entity involved; it is the one God who creates everyone. This monotheistic emphasis nullifies any perceived differences in worth based on differing origins.
• Words-group Analysis:
  • "He who made me... make him? And did not the same One fashion us...": This pairing directly establishes an undeniable parallel. Job highlights the active, personal agency of God ("He who made," "fashion") in creating every individual, shattering social distinctions. The use of "us" broadens the principle beyond just two individuals to encompass all humankind who come from the same origin.
  • "in the womb... in the womb": The repetition of the specific setting underscores the universal and intimate nature of divine creation. It emphasizes that the shared starting point of life for all people is ordained and meticulously orchestrated by God. This direct appeal to biological origin strengthens the argument for intrinsic equality.

Job 31 15 Bonus section

The ethical demand presented by Job in this verse profoundly challenged the prevailing social hierarchies of the ancient world. Many societies had complex systems of status and worth, often tying them to lineage, wealth, or power. Job's declaration directly counters these human-made distinctions by rooting all human value in a shared, divinely orchestrated creation. This understanding elevates the concept of compassion and justice from a mere societal convention to a divine imperative, for to show partiality or oppression is to demean the very artistry of God. This concept forms an early biblical basis for what might later be called "human rights," derived not from a ruler or a government, but from God's creative act and universal sovereignty over all life. It also points to the sacredness of human life from its earliest stages in the womb, a powerful affirmation of life's value even before birth.

Job 31 15 Commentary

Job 31:15 is a pivotal statement on human dignity and equality, foundational to an ethical worldview rooted in monotheism. Job's rhetorical question, demanding an affirmative answer, serves as a divine justification for treating all people, even those of a lower social standing like servants, with fairness and justice. The verse establishes that the master and the servant, the rich and the poor, are not intrinsically different in their essence or worth because they share the same origin point: a meticulous creation by the one, singular God in the womb. This divine parentage means that injustice or oppression against anyone is not merely a social failing but a direct offense against their common Creator. It anticipates and undergirds later biblical principles found in Proverbs regarding contempt for the poor insulting their Maker, and New Testament teachings on unity and impartiality in Christ, demonstrating the timeless and universal reach of this truth.