What does Job Chapter 15 say, and which statements belong to its speaker?

Eliphaz the Themanite launches a second speech against Job, rebuking his arguments as windy rhetoric that fills a man's belly with burning heat. He also reproaches Job for speaking to one not equal to him and saying what is not good for him. He charges Job with undermining reverent fear and suppressing prayer before God, asserting that Job's rebellious speech mimics blasphemers and that his own lips pronounce his condemnation without needing any other accuser. Mocking Job's presumption, Eliphaz sarcastically inquires whether Job was the first human born before the ancient hills or an intimate participant in God's secret council. He says there are aged and ancient men with them, older than Job's fathers, demanding why Job's proud heart swells against God and leads him to stare arrogantly while rejecting divine comfort. To dismantle Job's claim to righteousness, Eliphaz insists that mortal man cannot be pure, noting that God finds no constancy even among His saints and says the heavens are not pure in His sight, making corrupt mortals who swallow iniquity like water more abominable and unprofitable.

In Eliphaz’s continuing speech, drawing upon ancestral tradition handed down from fathers to whom alone the earth was given and among whom no stranger had passed, Eliphaz describes the inward torment and inevitable doom awaiting the wicked. Eliphaz says the wicked man is proud all his days and the number of his years of tyranny uncertain. In his portrayal, he lives in dread, haunted by impending violence even during outward peace, looking for the sword on every side. When seeking bread he knows the day of darkness is ready; tribulation terrifies him and distress surrounds him like a king prepared for battle. This catastrophe befalls him because he arrogantly defied the Almighty, running against Him with a raised neck and armed with a fat neck, fat covering his face and hanging on his sides, and settling in desolate cities and houses reduced to heaps. Eliphaz warns that such defiance yields no enduring wealth: the wicked man will be consumed like a blasted vine shedding its tender grapes or an olive tree dropping its blossom before harvest. Eliphaz says flame will dry the branches and the man will be taken away by the breath of his own mouth; vainly deceived, he will not believe he can be redeemed at any price. Before his days are full he will perish and his hands wither. His prosperity will wither, fire will consume the dwellings of bribe-takers, and his barren hypocritical scheming will produce only sorrow, iniquity, and deceits.

The separate edition notes explain making void fear as casting off fear of offending God, and the wise men’s acknowledgment of their fathers as owning received knowledge and documents without shame.