53 The imperfect verbs in this verse express obvious truths known at all times ( §107.f).
54 The word for man here is first אֱנוֹשׁ (’enosh), stressing man in all his frailty, his mortality. This is paralleled with גֶּבֶר (gever), a word that would stress more of the strength or might of man. The verse is not making a great contrast between the two, but it is rhetorical question merely stating that no human being of any kind is righteous or pure before God the Creator. See H. Kosmala, “The Term geber in the OT and in the Scrolls,” 17 (1969): 159–69; and E. Jacob, Theology of the Old Testament, 156–57.
55 The imperfect verb in this interrogative sentence could also be interpreted with a potential nuance: “Can a man be righteous?”
56 The classification of מִן (min) as a comparative in this verse (, “more righteous than God”; cf. also , , ) does not seem the most probable. The idea of someone being more righteous than God is too strong to be reasonable. Job will not do that—but he will imply that God is unjust. In addition, Eliphaz had this vision before hearing of Job’s trouble and so is not addressing the idea that Job is making himself more righteous than God. He is stating that no man is righteous before God. Verses 18–21 will show that no one can claim righteousness before God. In 9:2 and 25:4 the preposition “with” is used. See also Jer 51:5 where the preposition should be rendered “before” [the Holy One].
57 In Job 15:14 and 25:4 the verb יִזְכֶּה (yizkeh, from זָכָה [zakhah, “be clean”]) is paralleled with יִצְדַּק (yitsdaq, from צָדֵק [tsadeq, “be righteous”).
58 The double question here merely repeats the same question with different words (see §150.h). The second member could just as well have been connected with ו (vav).