Art thou the first man that was born? or wast thou made before the hills?

Art thou the first man that was born, or wast thou made before the hills ?

The first man art thou born? And before the heights wast thou formed?

Were you the first man to come into the world? or did you come into being before the hills?

Are you the first man who was born, or were you formed before the hills?

Art thou the first man that was born? - Hast thou lived ever since the creation, and treasured up all the wisdom of past times, that thou dost now speak so arrogantly and confidently? This question was asked, because, in the estimation of Eliphaz and his friends, wisdom was supposed to be connected with long life, and with an opportunity for extended and varied observation; see Job 15:10. Job they regarded as comparatively a young man.
Wast thou made before the hills - The mountains and the hills are often represented as being the oldest of created objects, probably because they are the most ancient things that appear on earth. Springs dry up, and waters change their beds; cities are built and decay; kingdoms rise and fall, and all the monuments of human skill and art perish; but the hills and mountains remain the same from age to age. Thus, in Psalm 90:2 :
Before the mountains were brought forth,
Or ever thou hadst formed the earth and the world,
Even from everlasting to everlasting thou art God.
So in Proverbs 8:25, in the description of wisdom:
Before the mountains were settled,
Before the hills was I brought forth.
So the hills are called "everlasting" Genesis 49:26, in allusion to their great antiquity and permanence. And so we, in common parlance, have a similar expression when we say of anything that "it is as old as the hills." The question which Eliphaz intends to ask here of Job is, whether he had lived from the creation, and had observed everything?

Art thou the first man that was born? - Literally, "Wert thou born before Adam?" Art thou in the pristine state of purity and innocence? Or art thou like Adam in his first state? It does not become the fallen descendant of a fallen parent to talk as thou dost.
Made before the hills? - Did God create thee the beginning of his ways? or wert thou the first intelligent creature which his hands have formed?

[Art] thou the (e) first man [that] was born? or wast thou made before the hills?
(e) That is, the most ancient and so by reason the most wise?

Art thou the first man that was born?.... The first Adam, who was created in wisdom and knowledge, and had a large share of understanding in things natural, civil, and moral; knew much of God and his perfections, of the works of nature, and of the wisdom and power of God displayed in them; one instance of which is his giving names to the creatures; dost thou think thou art that selfsame individual person, the father of all mankind, who had such a stock and fund of knowledge, until, by seeking after more, and that unlawful, he lost much of what he had? dost thou imagine that thou hast lived ever since, and seen or known everything that was done in all ages from the beginning, and hast gathered a large share of knowledge from long experience, and by making strict observations on men and things in such a length of time? or, as the Targum,
"wast thou born with the first man, without father and mother?''
and hast thou existed ever since? or, "wast thou born before Adam?" before the first man (z)? Art thou the wisdom and son of God, who was before Abraham, before Adam, before any creature whatever, was in the beginning with God, and was God? What dost thou make thyself to be, Job? thou, a mere man, dost thou make thyself to be the eternal God? for to be before the first man, or to be the firstborn of every creature, or to be born before every creature, is expressive of eternity, as is the following phrase:
or wast thou made before the hills? or existed before they did? as is said of the son of God, Proverbs 8:25; what is before the hills and mountains is eternal; the eternal God and his eternity are thus described, Psalm 90:2.
(z) So Mercerus, and some in Vatablus, Schmidt, Jarchi, & Bar Tzemach.

That is, Art thou wisdom personified? Wisdom existed before the hills; that is, the eternal Son of God (Proverbs 8:25; Psalm 90:2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom.

7 Wast thou as the first one born as a man,
And hast thou been brought forth before the hills?
8 Hast thou attended to the counsel of Eloah,
And hast thou kept wisdom to thyself?
9 What dost thou know that we have not known?
Doest thou understand what we have not been acquainted with?
10 Both grey-haired and aged are among us,
Older in days than thy father.
The question in Job 15:7 assumes that the first created man, because coming direct from the hand of God, had the most direct and profoundest insight into the mysteries of the world which came into existence at the same time as himself. Schlottman calls to mind an ironical proverbial expression of the Hindus: "Yea, indeed, he is the first man; no wonder that he is so wise" (Roberts, Orient. Illustr. p. 276). It is not to be translated: wast thou born as the first man, which is as inadmissible as the translation of אחת מעט, Haggai 2:6, by "a little" (vid., Khler in loc.); rather ראישׁון (i.e., ראישׁון, as Joshua 21:10, formed from ראשׁ, like the Arabic raı̂s, from ras, if it is not perhaps a mere incorrect amalgamation of the forms ראשׁון and רשׁון, Job 8:8) is in apposition with the subject, and אדם is to be regarded as predicate, according to Ges. 139, 2. Raschi's translation is also impossible: wast thou born before Adam? for this Greek form of expression, πρῶτος μον, John 1:15, John 1:30; John 15:18 (comp. Odyss. xi. 481f., σεῖο μακάρτατος), is strange to the Hebrew. In the parallel question, Job 15:7, Umbr., Schlottm., and Renan (following Ewald) see a play upon Proverbs 8:24.: art thou the demiurgic Wisdom itself? But the introductory proverbs (Prov 1-9) are more recent than the book of Job (vid., supra, p. 24), and indeed probably, as we shall show elsewhere, belong to the time of Jehoshaphat. Consequently the more probable relation is that the writer of Proverbs 8:24. has adopted words from the book of Job in describing the pre-existence of the Chokma. Was Job, a higher spirit-nature, brought forth, i.e., as it were amidst the pangs of travail (חוללת, Pulal from חול, חיל), before the hills? for the angels, according to Scripture, were created before man, and even before the visible universe (vid., Job 38:4.). Hirz., Ew., Schlottm., and others erroneously translate the futt. in the questions, Job 15:8, as praes. All the verbs in Job 15:7, Job 15:8, are under the control of the retrospective character which is given to the verses by ראישׁון; comp. Job 10:10., where זכר־נא has the same influence, and also Job 3:3, where the historical sense of אוּלד depends not upon the syntax, but upon logical necessity. Translate therefore: didst thou attend in the secret council (סוד, like Jeremiah 23:18, comp. Psalm 89:8) of Eloah (according to the correct form of writing in Codd. and in Kimchi, Michlol 54a, הבסוד, like Job 15:11 המעט and Job 22:13 הבעד, with Beth raph. and without Gaja),
(Note: As a rule, the interrogative He, when pointed with Pathach, has Gaja against the Pathach 2-Samuel 7:5; this, however, falls away (among other instances) when the syllable immediately following the He has the tone, as in the two examples given above (comp. also האל, Job 8:3; הלאל, Job 13:7), or the usual Gaja (Metheg) which stands in the antepenultima (Br, Metheg-Setzung, 23)
and didst then acquire for thyself (גרע, here attrahere, like the Arabic, sorbere, to suck in) wisdom? by which one is reminded of Prometheus' fire stolen from heaven. Nay, Job can boast of no extraordinary wisdom. The friends - as Eliphaz, Job 15:9, says in their name - are his contemporaries; and if he desires to appeal to the teaching of his father, and of his ancestors generally, let them know that there are hoary-headed men among themselves, whose discernment is deeper by reason of their more advanced age. גּם is inverted, like Job 2:10 (which see); and at the same time, since it is sued twice, it is correlative: etiam inter nos et cani et senes. Most modern expositors think that Eliphaz, "in modestly concealed language" (Ewald), refers to himself. But the reference would be obvious enough; and wherefore this modest concealing, which is so little suited to the character of Eliphaz? Moreover, Job 15:10 does not sound as if speaking merely of one, and in Job 15:10 Eliphaz would make himself older than he appears to be, for it is nowhere implied that Job is a young man in comparison with him. We therefore with Umbreit explain בּנוּ: in our generation. Thus it sounds more like the Arabic, both in words (kebı̂r Arab., usual in the signif. grandaevus) and in substance. Eliphaz appeals to the source of reliable tradition, since they have even among their races and districts mature old men, and since, indeed, according to Job's own admission (Job 12:12), there is "wisdom among the ancient ones."