Job5:1–27

“He catches the wise in their craftiness”: the only New Testament quotation of Job structural / thematic: confirmed

Paul writes in 1 Cor 3:19, “For it is written, He taketh the wise in their own craftiness,” citing Job 5:13. Cambridge calls it “the only quotation from the Book of Job in the New Testament.” JFB and K&D both note that Paul here departs from the Septuagint and renders the Hebrew more exactly. Barnes notes the formula “it is written” and takes it as Paul's acknowledgment of the book's authority. ⚙ Paul uses Eliphaz's line against the wisdom of this age, which the cross has made foolish. That is a genuine apostolic endorsement of the sentence, though not of Eliphaz's use of it against Job.

1 Corinthians 3:19

basis: Explicit NT citation with the formula “it is written” (1 Cor 3:19), recorded by Cambridge, Ellicott, Barnes, JFB, K&D. Cross-Testament (Hebrew to Greek), so no shared Strong's number can be computed; tiered structural, not verbal, by house rule.

Despise not the discipline: Job 5:17, Proverbs 3:11, Hebrews 12:5 structural / thematic: confirmed

Job 5:17 joins מוּסַר (discipline) with תִּמְאָס (despise, reject). Prov 3:11 joins the same two lexemes: “My son, do not reject the discipline of the LORD.” K&D holds that Prov 3:11 to 13 is “borrowed from this.” Ellicott calls Job 5:17 “probably the original of Proverbs 3:12.” Heb 12:5 to 6 then quotes the Proverbs form, not Job directly. Maclaren and Pulpit trace the line through all three texts. Barnes takes the Hebrews passage as an allusion to Job's verse. The direction of borrowing (Job to Proverbs, or the reverse) is the commentators' judgment, not something the Verifier can prove.

Proverbs 3:11 · Hebrews 12:5

basis: Verifier (Job 5:17 to Prov 3:11): shared Hebrew lexemes H4148 mûwçâr (in 50 vv) and H3988 mâʼaç (in 69 vv); moderately common words in a shared motif, so structural rather than verbal. Hebrews 12:5 quotes Proverbs, not Job, and is cross-Testament: structural only.

“Injustice shuts her mouth”: Job 5:16 and Psalm 107:42 verbal / quotation: confirmed

Ellicott notes that Ps 107:42 uses “the same phrase.” The Verifier confirms that קָפְצָה (qâphats, H7092), a rare verb, stands in both verses alongside ʻevel/ʻavlâh and peh (mouth). Barnes and Pulpit quote Ps 107:41 to 42 as a parallel. In both places God's reversal of the needy and the mighty leaves wickedness with nothing to say. Which text depends on which cannot be settled from the data.

Psalm 107:42

basis: Verifier: shared rare Hebrew lexeme H7092 qâphats (in 7 vv), plus H5766 ʻevel (in 52 vv) and H6310 peh; Hebrew to Hebrew verbal link; direction of dependence not established

“He wounds, and His hands heal”: the Song of Moses behind v. 18 structural / thematic: confirmed

Deut 32:39: “I bring death and I give life; I wound and I heal.” The Verifier finds מָחַץ (mâchats, shatter) and רָפָא (râphâʼ, heal) in both verses. K&D says Job 5:18, like Hos 6:1 and Lam 3:31, “refers to Deuteronomy 32:39.” Pulpit and JFB give the same cross-reference. ⚙ Eliphaz applies to one sufferer what Moses said of God's dealings with his people. Hosea later turns it into a call to return: “He has torn us, but He will heal us.”

Deuteronomy 32:39 · Hosea 6:1

basis: Verifier (Job 5:18 to Deut 32:39): shared lexemes H4272 mâchats (in 14 vv) and H7495 râphâʼ (in 62 vv); a real verbal echo within a fixed motif, kept at structural because the Verifier tiers it so; Hosea 6:1 added on K&D's citation, not computed

The snare that comes back: tsammîm in Eliphaz and Bildad verbal / quotation: confirmed

The obscure צַמִּים of v. 5 occurs in only one other verse, Job 18:9, where Bildad says “a snare (tsammîm) holds him fast.” Cambridge uses 18:9 to keep the sense “snare” here against the ancient versions' “thirsty,” which BSB follows. ⚙ The repetition suggests the friends share a stock vocabulary of the wicked man's ruin, which they keep applying to Job.

Job 18:9

basis: Verifier: shared rare Hebrew lexeme H6782 tsammîym (in 2 vv); Hebrew to Hebrew; the sense in 5:5 is textually disputed (Barnes, BSB: thirsty; K&D, Cambridge: snare/intriguer)

Ripe vigor, and Job's later mockery of it verbal / quotation: confirmed

The rare noun כֶּלַח (v. 26) occurs only here and at Job 30:2, where Job describes the outcasts who mock him: men “whose kelach has perished.” K&D notes the pairing. ⚙ The ripe old age Eliphaz promises the corrected man is the very thing Job sees lost in the men who now despise him. The book does end with Job dying “old and full of days” (42:17), as Pulpit observes, but by God's gift, not by Eliphaz's formula.

Job 30:2 · Job 42:17

basis: Verifier: shared rare Hebrew lexeme H3624 kelach (in 2 vv) with Job 30:2; Job 42:17 is a thematic fulfilment cited by Pulpit, not a computed lexical link

Job takes back the word “vexation” structural / thematic: confirmed

Eliphaz says כַעַשׂ kills the fool (v. 2). Job's first reply opens: “If only my kaʻaç could be weighed” (6:2). Cambridge: “These words of Eliphaz hurt Job deeply, and in the very first sentence of his reply he alludes to them.” The Verifier also pairs v. 2 with Prov 12:16, where the fool's kaʻaç is known at once.

Job 6:2 · Proverbs 12:16

basis: Verifier: shared lexeme H3708 kaʻaç (in 26 vv) with Job 6:2; with Prov 12:16, H3708 kaʻaç (26 vv) and H191 ʼĕvîyl (26 vv); not rare enough for a verbal tier, but the reply is explicit in context

Covenant with the field: Job 5:23 and Hosea 2:18 structural / thematic: confirmed

K&D: “The same promise that Hosea (Hosea 2:20) utters in reference to the last days is here used individually,” and reads it as Paradise restored after the Fall. Pulpit and Gill cite the same Hosea text. Both verses use בְּרִית with the beasts of the field. K&D's “2:20” is the Hebrew verse number; English Bibles number it 2:18.

Hosea 2:18

basis: Verifier: shared lexemes H1285 bᵉrîyth (in 264 vv), H7704 sâdeh (309 vv), H2416 chay (450 vv); common words in a shared covenant-with-creation motif

Setting the lowly on high: Hannah's song? flagged: verify source

Ellicott sends the reader from v. 11 to Hannah's prayer (1 Sam 2:6 to 8) and to Ps 113:7. The theme of God raising the low and bringing down the lofty is plainly shared. But the Verifier finds no shared lexeme between Job 5:11 and 1 Sam 2:7, so any verbal dependence is unproven.

1 Samuel 2:7

basis: Verifier: no shared original-language lexeme found between Job 5:11 and 1 Samuel 2:7; the link rests on Ellicott's thematic cross-reference only

“Is there anyone to answer?” The Advocate Job will cry for ancient/widely-held

⚙ Eliphaz's opening question is meant to shut Job up: no holy one will answer him or plead his case. The book does not let the question rest. Job longs for an arbiter between himself and God (9:33), a witness in heaven (16:19), a living Redeemer (19:25). The New Testament names the one Mediator between God and men (1 Tim 2:5) and an Advocate with the Father (1 John 2:1), who “always lives to intercede” (Heb 7:25). Henry already hears the “holy ones” of v. 1 as those consecrated “through the Sacrifice slain in the covenant of their reconciliation.” Reading Job's arbiter-longing as answered in Christ is a long-standing Christian reading. Applying it to Eliphaz's question in v. 1 is this tool's link.

Job 9:33 · Job 16:19 · 1 Timothy 2:5 · 1 John 2:1

The wise caught in their craftiness at the cross ancient/widely-held

Paul quotes v. 13 in a passage about the word of the cross that makes the world's wisdom foolish (1 Cor 1:18 to 3:20). Gill makes the application concrete: the leaders “contrived to put Christ to death” to save their nation and so brought on the ruin they feared, while the crucified Christ became the Savior proclaimed everywhere. ⚙ The verse's pattern (the scheme that defeats itself, the needy rescued, injustice silenced) reaches its fullest form at Golgotha and the empty tomb (Acts 2:23 to 24).

1 Corinthians 3:19 · 1 Corinthians 1:23 · Acts 2:23

The lowly set on high: the Magnificat and the exalted Servant ancient/widely-held

JFB links v. 11 to Luke 1:52 (“He has brought down rulers from their thrones, but has exalted the humble”), and Barnes says Mary expressed the same sentiment “with great beauty.” ⚙ The pattern of humiliation then exaltation reaches its climax in the Son who humbled himself to death and whom God “highly exalted” (Phil 2:8 to 9). The mourners lifted to יֶשַׁע are lifted in the One whose name is built on that root.

Luke 1:52 · Philippians 2:9

He wounds and He heals: the stripes that heal novel

⚙ Eliphaz's v. 18 promises that the God who wounds also binds up. The prophets take the pattern further: “He has torn us, but He will heal us … on the third day He will raise us up” (Hos 6:1 to 2). “By His stripes we are healed” (Isa 53:5; 1 Pet 2:24). In the gospel the wounding falls on the Righteous One himself, and the healing reaches others through his wounds. Eliphaz never imagined the innocent suffering in place of the guilty, and that is exactly where his scheme falls short in Job's case. Reading Job 5:18 through Isa 53 is this tool's typological suggestion, not a reading the commentators in the brief make; Gill's reading of v. 18 as spiritual wounding and healing comes closest.

Hosea 6:1 · Isaiah 53:5 · 1 Peter 2:24