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Eliphaz

Eliphaz the Temanite is a biblical figure in the Book of Job, one of the three friends who visit the afflicted Job to offer comfort but ultimately engage in a theological debate about suffering and divine justice.^[1]^[2] As a Temanite, Eliphaz hails from the region of Teman in Edom, renowned in ancient Near Eastern tradition for wisdom and insight.^[2] He is the first among Job's friends—alongside Bildad the Shuhite and Zophar the Naamathite—to speak after an initial period of silent mourning, breaking the silence in chapters 4 and 5 of Job.^[1]^[2] Eliphaz's arguments are rooted in a retributive theology, positing that suffering invariably results from sin and that the innocent prosper under God's order.^[1] In his opening discourse, he questions Job's claim to moral perfection by recounting a nocturnal vision of a spirit that declares no human is righteous before God (Job 4:12–21), urging Job to seek divine favor through repentance rather than self-justification (Job 5:8–27).^[2]^[3] Eliphaz delivers two additional speeches, escalating his accusations: in chapter 15, he rebukes Job for presuming wisdom and warns of the fate awaiting the wicked; in chapter 22, he directly charges Job with specific sins, such as oppressing the poor and withholding justice from widows, while promising restoration if Job humbles himself before God (Job 22:5–9, 21–30).^[1]^[2] Throughout these exchanges, Eliphaz portrays God as a just but unapproachable sovereign who disciplines humanity for moral failings, a view that Job repeatedly contests as overly simplistic and insensitive to his unmerited afflictions.^[1] At the narrative's conclusion, God rebukes Eliphaz and his companions for misrepresenting divine character and justice, instructing them to offer burnt sacrifices so that Job can intercede on their behalf (Job 42:7–9).^[1]^[2] Scholars note Eliphaz's name, meaning "God is fine gold" or "my God is gold," may reflect themes of purity and value in his rhetoric, though his counsel ultimately exemplifies the limitations of human wisdom in addressing profound suffering.^[2] His role underscores the Book of Job's exploration of theodicy, challenging simplistic cause-and-effect explanations of calamity.^[1]

Identity and Background

Name and Etymology

The name Eliphaz, rendered in Hebrew as אֱלִיפַז (ʾĚlīp̄āz), derives from the theophoric elements ʾel, denoting "God" or the Canaanite deity El, and paz, referring to "fine gold" or "pure gold." This composition yields the primary etymological interpretation "God is fine gold" or "my God is (fine) gold," evoking themes of divine purity, value, and refinement in ancient Semitic thought.^[4]^[5] Alternative linguistic analyses link the second element to the verb pazaz, meaning "to be agile" or "versatile," suggesting possible meanings such as "God is agile" or, if derived from alep ("to learn") combined with pazaz, "learning is fine gold." These interpretations highlight the name's potential emphasis on divine strength or intellectual refinement, though no biblical text explicitly elucidates its significance.^[6] Eliphaz's name aligns with widespread theophoric naming conventions in the ancient Near East, where personal names often incorporated divine elements like ʾel to signify protection, attributes, or relational bonds with the sacred. Such practices were common across Semitic cultures, including Hebrew and Edomite traditions, underscoring the character's likely ties to Edomite heritage.^[7]

Origin as a Temanite

Eliphaz is identified in the Book of Job as "the Temanite," indicating his origin from Teman, a prominent city located in the northern region of ancient Edom, corresponding to modern-day southern Jordan near Petra.^[8] This designation underscores his connection to Edomite territory, a semi-arid area south of the Dead Sea known for its strategic position along trade routes.^[9] Teman held a reputation in ancient Near Eastern texts for its association with wisdom and prudent counsel within Edomite culture, as reflected in prophetic literature where the region's sages are invoked. Specifically, Jeremiah laments the potential loss of wisdom in Teman, portraying it as a center of understanding among Edomites, while Obadiah similarly references the confounding of their wise men.^[10] This tradition likely stems from Edom's involvement in metallurgical expertise and trade, positioning Eliphaz as a figure emblematic of these learned Edomite elders who traveled to offer counsel.^[10] A possible genealogical link exists between this Eliphaz and the biblical Eliphaz, son of Esau and father of Teman, who founded a clan in Edom according to Genesis. This connection suggests tribal continuity in the Edomite lineage, with the Temanite designation implying descent from that eponymous ancestor and reinforcing Eliphaz's rootedness in Edom's hereditary wisdom bearers.^[11] While the exact location of Teman remains uncertain, archaeological evidence from Iron Age Edom, particularly around the site of Tawilan—proposed by Nelson Glueck as ancient Teman though this identification is debated and largely rejected in modern scholarship—reveals fortified settlements and industrial activity from the 8th to 6th centuries BCE, highlighting Edom's role in regional trade networks that may have fostered intellectual exchanges akin to wisdom literature.^[8]^[9] These findings include pottery and structures indicative of a prosperous society, supporting the biblical portrayal of Teman as a hub of cultural and economic influence during this period.^[12]

Role in the Book of Job

Arrival and Initial Comfort

Upon hearing of the calamities that had befallen Job, including the loss of his wealth, children, and health, his three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—resolved to visit him. They made an appointment to travel together from their respective distant homelands to express sympathy and offer comfort.^[13] These regions, located southeast of Israel in areas associated with Edom (Teman), the Arabian borders (Shuah), and possibly further desert locales (Naamath), underscore the broad geographic reach of Job's reputation and the international dimension of his narrative.^[14] Arriving and seeing Job from afar, the friends failed to recognize him due to the severity of his afflictions. Overwhelmed, they lifted their voices in weeping, tore their robes, and threw dust upon their heads toward heaven as gestures of profound mourning. They then sat with him on the ground in silence for seven days and seven nights, refraining from speech because they perceived the greatness of his suffering.^[13] This extended period of quiet companionship reflected shared grief and aligned with established ancient Near Eastern mourning rituals, where seven days marked a standard observance for bereavement.^[15] The silence eventually broke when Job himself spoke in lamentation (Job 3), prompting Eliphaz, often regarded as the eldest and most eminent among the friends due to his position as the first to respond, to initiate the ensuing dialogue.^[16]^[17]

Participation in the Dialogues

In the poetic section of the Book of Job, Eliphaz serves as the leading figure among Job's three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—during the extended dialogues that constitute chapters 3 through 31. He speaks first in each of the three cycles of debate, initiating the exchanges with his addresses in chapters 4–5, 15, and 22, after which Job responds in chapters 6–7, 16–17, and 23–24, respectively.^[18] This positioning underscores Eliphaz's role as the primary accuser, framing the friends' collective challenge to Job's claims of innocence amid suffering.^[19] Eliphaz's prominence is evident in the length and frequency of his contributions, which exceed those of Bildad and Zophar, allowing him to establish the dominant rhetorical and theological patterns for the ensuing speeches in each cycle.^[19]^[20] The dialogues follow a repetitive yet intensifying structure: the friends, led by Eliphaz, systematically attribute Job's afflictions to concealed wrongdoing, while Job counters with vehement assertions of his righteousness, leading to heightened emotional and argumentative tension as the cycles progress from measured counsel to direct condemnation.^[20] After the third cycle concludes without resolution, the narrative shifts in chapter 42, where God rebukes the friends for misrepresenting divine justice and commands them to present burnt offerings, with Job acting as intercessor on their behalf (Job 42:8–9). Eliphaz is explicitly named in the rebuke and commanded to offer the sacrifices on behalf of the friends, with Job interceding; the text notes their compliance but provides no unique details regarding individual responses.^[18]^[21]

Speeches to Job

First Speech (Job 4–5)

Eliphaz's first speech in the Book of Job, delivered in response to Job's lament, opens with a gentle reminder of Job's past role as a comforter to others in distress. He recalls how Job had encouraged the weak and supported those whose arms grew feeble, urging him now to apply the same resilience to his own situation: "Should not your piety be your confidence and your blameless ways your hope?"^[22]. This introductory section (Job 4:1-6) employs empathetic rhetoric to transition from consolation to subtle probing, highlighting the irony of Job's current frailty despite his former strength.^[23] The speech then recounts Eliphaz's personal experience of a terrifying nocturnal vision, which serves as the authoritative foundation for his counsel. A spirit glided past his face, causing his hair to stand on end, and delivered a message on human mortality: mortals, born of dust, are inherently frail and cannot be righteous before God, as even angels are imperfect (Job 4:12-21).^[24]. This unique visionary element, described with vivid sensory details like a whisper and trembling, underscores Eliphaz's claim to divine insight, though its imagery of universal perishability subtly challenges simplistic views of justice. Building on this, Eliphaz advances key arguments rooted in traditional wisdom: the innocent do not perish, as observed in nature and human affairs, while those who plow evil and sow trouble reap the same (Job 4:7-11; 5:1-7).^[23]. He posits that suffering often implies correction for sin, yet frames it positively as divine discipline that benefits the godly, urging Job to seek God actively: "As for me, I would seek God, and to God would I commit my cause" (Job 5:8).^[22]. This section (Job 5:8-16) uses proverbs and rhetorical questions to illustrate God's protection of the vulnerable and frustration of the crafty, emphasizing cosmic order.^[23] The speech concludes with assurances of blessings for the righteous who accept correction, promising restoration, prosperity, and peace: "You shall come to your grave in ripe old age, like a sheaf gathered up in its season" (Job 5:17-27).^[22]. Throughout, the tone remains relatively mild and advisory, blending empathy with proverbial wisdom to encourage repentance, though it presupposes Job's hidden fault as the cause of his woes.^[23]^[25]

Second Speech (Job 15)

In his second speech, Eliphaz adopts a more defensive and accusatory posture compared to his initial address, directly challenging Job's previous responses as insolent and devoid of substance. He begins by rebuking Job for speaking with "windy knowledge" and filling his "belly with the east wind," portraying Job's words as empty rhetoric that undermines the fear of God and hinders pious meditation (Job 15:2-4).^[26] Eliphaz asserts that Job's own mouth condemns him, as his iniquity shapes his speech and reveals inner craftiness (Job 15:5-6).^[26] This opening section escalates the confrontation, grouping Job with those whose words betray their guilt.^[27] Eliphaz then reaffirms the theme of universal human unworthiness, questioning whether Job claims primordial wisdom or exclusive access to divine counsel, which no mortal possesses (Job 15:7-9).^[26] He emphasizes the authority of elders and the aged over Job's presumptions, noting that even God's comforts should suffice without such rebellion (Job 15:10-13).^[26] Central to this argument is the declaration of inherent human corruption: no one born of woman can be righteous, as God distrusts even his holy ones and views the heavens as impure, making humanity—abominable and prone to injustice—all the more tainted (Job 15:14-16).^[26] Scholars interpret this as Eliphaz intensifying his doctrine of innate sinfulness to counter Job's claims of innocence. The speech culminates in an appeal to traditional wisdom, where Eliphaz declares he will share insights "seen" and passed down from ancient, untainted forebears who held the land without foreign influence (Job 15:17-19).^[26] This unique reliance on ancestral authority, rather than personal revelation, underscores a conservative theological stance prioritizing collective heritage over individual experience. He reiterates warnings about the fate of the wicked, describing their lives as marked by constant anguish, dread, and fruitless wandering, with no escape from darkness or the sword (Job 15:20-24).^[26] Those who defy the Almighty invite self-inflicted ruin, their wealth fleeting and dwellings desolate, culminating in barrenness and deceitful offspring (Job 15:25-35).^[26] The tone here is sharply condemnatory, equating Job's self-righteousness with the impious who face inevitable divine terror and collapse.^[28] This structure—rebuke, affirmation of corruption, traditional wisdom, and prophetic warning—intensifies accusations of mockery toward established wisdom while echoing retribution themes with greater severity.

Third Speech (Job 22)

Eliphaz's third speech in Job 22 represents his most direct and accusatory address to Job, escalating the confrontation by shifting from general theological assertions to personal indictments.^[29] The speech is structured in four main parts: an opening rhetorical question about the irrelevance of human actions to God (verses 1–5), a detailed accusation of Job's supposed exploitation of the vulnerable (verses 6–11), a challenge to Job's presumed righteousness by invoking divine omniscience and the fate of the wicked (verses 12–20), and a concluding exhortation to repent for restoration (verses 21–30). This progression builds a prosecutorial case, portraying Job's suffering as direct retribution for hidden sins.^[30] In verses 1–5, Eliphaz questions whether Job's piety could benefit God or influence divine judgment, asserting that "it is not God who is wronged, but oneself" in seeking righteousness (Job 22:2–3, NIV). He implies that Job's trials stem not from any fault in God but from Job's own moral failings, setting the stage for harsher charges.^[29] Verses 6–11 then list specific exploitative acts Eliphaz attributes to Job, including stripping the poor of their clothing as collateral, denying water and bread to the needy, sending widows away empty-handed, and crushing the strength of orphans (Job 22:6–9). These accusations frame Job's prosperity as ill-gotten, with his current calamities—such as floods of destruction and fear at night—as inevitable consequences of such iniquity (Job 22:10–11).^[30] This marks the first time in the dialogues that Eliphaz provides an explicit catalog of sins, moving beyond abstract principles to a pointed personal attack.^[29] The speech intensifies in verses 12–20, where Eliphaz challenges Job's earlier claims of innocence by emphasizing God's lofty perspective and unerring justice: "Is not God high in the heavens?" (Job 22:12). He accuses Job of arrogantly believing that God overlooks human deeds due to divine remoteness (Job 22:13–14), then contrasts this with the destruction of ancient wicked figures who rejected God, such as those who said, "Depart from us! What can the Almighty do to us?" (Job 22:17). Eliphaz twists Job's prior words from chapter 21 to argue that the righteous rejoice at the wicked's downfall, implying Job aligns with the godless whose security is illusory (Job 22:18–20).^[30] This section underscores the key argument that suffering inevitably reveals sin, as God actively subverts the plans of the unrighteous.^[29] Finally, in verses 21–30, Eliphaz urges Job to "submit to God and be at peace with him" through repentance, promising that forsaking evil will yield renewed prosperity, divine commands fulfilled, and even the ability to deliver the guilty (Job 22:21–30). True piety, he claims, brings treasures of gold and silver, delight in God, and communal restoration. The tone throughout the speech is harshly prosecutorial and irrational, peaking the friends' misguided logic by inventing sins without evidence and lacking empathy for Job's protests.^[30] This climactic address highlights the tension from prior exchanges, where Eliphaz's defenses had grown more defensive, now culminating in outright condemnation.^[29]

Theological Positions

Doctrine of Retribution

Eliphaz's doctrine of retribution posits that suffering is invariably a divine consequence of sin, while righteousness leads to prosperity and protection. This principle is central to his arguments throughout his speeches, where he asserts that no innocent person has ever perished and that those who engage in wrongdoing inevitably harvest calamity, as exemplified in his first speech: "Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed? As I have observed, those who plow evil and sow trouble reap it."^[31] Similarly, he maintains that the wicked face inevitable terror and destruction, reinforcing a moral causality where affliction signals hidden guilt.^[31] This belief aligns closely with traditional wisdom literature and Deuteronomic theology, which emphasize a covenantal order where obedience yields blessings and disobedience brings curses. Eliphaz draws on observed patterns in human experience to support this view, suggesting that divine discipline corrects the wayward toward prosperity if heeded.^[32] However, his framework overlooks cases of unmerited suffering, assuming a strict symmetry between moral conduct and outcomes that mirrors broader ancient Israelite teachings but applies them rigidly without exception.^[32] The doctrine's limitations become evident in its inability to explain Job's innocence amid profound affliction, leading Eliphaz to accuse Job of concealed sins despite evidence to the contrary. Job counters this by highlighting instances where the wicked thrive unpunished, exposing the principle's oversimplification of divine justice.^[31] Ultimately, God's rebuke of Eliphaz and his companions underscores the inadequacy of retribution as a comprehensive explanation for suffering, affirming that it does not fully capture God's sovereign purposes.^[32] Eliphaz's emphasis on moral causality finds parallels in ancient Near Eastern texts, such as the Babylonian Theodicy, where a sufferer's friends similarly defend traditional retribution by arguing that the gods reward virtue and punish vice, though the dialogue ultimately questions this rigid framework. In both works, the friends' defenses highlight a shared cultural assumption of ethical equilibrium in the cosmos, yet the Babylonian text allows greater concession to undeserved hardship compared to Eliphaz's unyielding stance.^[33]^[34]

Vision of the Spirit

In Job 4:12-21, Eliphaz recounts a nocturnal vision that forms the basis of his counsel to Job, describing a secretive revelation received amid disquieting dreams. He explains that "a word was secretly brought to me, my ears caught a whisper of it," accompanied by deep sleep, during which fear and trembling seized him, making all his bones shake. A spirit then glided past his face, causing the hair on his body to stand on end; it stopped, presenting a form that he could not fully discern, from which a hushed voice emerged questioning human righteousness: "Can a mortal be more righteous than God? Can even a strong man be more pure than his Maker?" The voice further emphasizes divine skepticism toward even heavenly beings, charging angels with error, and portrays humanity's fragility, dwelling in "houses of clay" with foundations in dust, crushed more readily than a moth, perishing between dawn and dusk without wisdom.^[35] This vision serves as Eliphaz's interpretive foundation, validating his perspective on the innate sinfulness of mortals and their inherent uncleanness before God, positioning the revelation as a divine endorsement of retributive theology. The formless, terrifying nature of the spirit—evoking mystery and awe—underscores the profound separation between the divine and human realms, with the whisper and gliding motion amplifying the encounter's ethereal, inaccessible quality. Eliphaz presents it as a direct, authoritative insight that bolsters his arguments against Job's complaints, implying that such experiences confer prophetic legitimacy.^[36]^[37] Theologically, the account suggests a paradigm of direct revelation that elevates Eliphaz's words, yet it has been critiqued in scholarly interpretations as subjective or potentially misleading, with some proposing a demonic or satanic origin for the spirit to align with the book's prologue exposing flawed human counsel. This ambiguity highlights tensions in visionary epistemology within the dialogues, where the vision's message of universal human impurity contrasts with Job's innocence, framing broader questions of divine communication and reliability. Later analyses view it as a narrative device to expose the limits of experiential authority in theodicy.^[38]^[39] Literarily, the passage employs vivid poetic imagery—such as the wind-like spirit, faint voice, and metaphors of dust, clay, and moths—to convey fragility and transience, echoing prophetic vision traditions in Hebrew scripture, including the whirlwind and awe-inspiring forms in Ezekiel's inaugural theophany. The first-person sensory details (e.g., shaking bones, standing hair) create immediacy and embodiment, while triadic structures in the poetry enhance rhythmic terror, subverting typical oracular confidence to foreshadow the vision's ironic role in escalating the debate.^[40]^[37]

Reception and Interpretations

Divine Judgment

At the conclusion of the Book of Job, God directly addresses Eliphaz the Temanite and his two companions, Bildad and Zophar, expressing anger toward them for failing to speak truthfully about His character, in contrast to Job, whom God affirms as having spoken rightly.^[41] Specifically, in Job 42:7, the Lord states to Eliphaz, "I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has," highlighting their misrepresentation of divine justice through insistence on a rigid doctrine of retribution that linked suffering exclusively to personal sin.^[42] God instructs them in verse 8 to offer a burnt sacrifice of seven bulls and seven rams, with Job interceding in prayer on their behalf, to avert punishment for their folly in distorting His nature.^[41] This rebuke underscores that their counsel, rooted in traditional wisdom, erroneously defended God's reputation by accusing Job of hidden wrongdoing, rather than engaging directly with the divine as Job did through his honest laments.^[43] The implications of this divine judgment reveal the incompleteness of Eliphaz's wisdom tradition, particularly its emphasis on retributive theology, which posits that prosperity rewards the righteous and suffering punishes the wicked—a view proven inadequate in explaining innocent affliction.^[44] By condemning the friends while vindicating Job, the narrative emphasizes the profound mystery of suffering, which transcends simplistic causal explanations and invites acknowledgment of God's sovereignty beyond human comprehension.^[42] Eliphaz's approach, informed by his earlier vision of a spirit (Job 4:12-21), is thus exposed as partial, failing to capture the full complexity of divine purposes. In response, Eliphaz leads the compliance with God's command, as verse 9 notes that he, along with Bildad and Zophar, "did what the Lord told them," offering the required sacrifices and relying on Job's prayer, which God accepts—an act demonstrating submission and humility in the face of correction.^[41] This obedience contrasts with their prior unyielding assertions, marking a moment of deference to Job's validated perspective. Theologically, the episode effects a significant shift by endorsing Job's protests against unmerited suffering, thereby challenging the friends' simplistic theodicy and affirming that authentic, even raw, dialogue with God holds greater integrity than doctrinal defenses that misalign with divine reality.^[43] This validation critiques retributive frameworks, promoting a deeper trust in God's justice amid inexplicable trials.^[44]

In Religious Traditions

In Jewish tradition, Eliphaz is often identified as the son of Esau, linking him to a lineage historically antagonistic toward Jacob and his descendants. This connection appears in midrashic interpretations, where Eliphaz's role as one of Job's comforters is seen as an extension of Esau's enmity, particularly through his descendant Amalek, who embodies perpetual opposition to Israel.^[45] Rashi, in his commentary on the Book of Job, reinforces this identification with Esau's family and interprets Eliphaz's speeches as an attempt to test Job's faith amid suffering, though misguided by assumptions of retribution.^[46] Early Christian interpreters, such as Gregory the Great in his Morals on the Book of Job, viewed Eliphaz as partially correct in affirming the reality of sin's consequences but erroneous in rigidly applying this doctrine to Job's innocent afflictions, thereby misrepresenting God's justice. During the Reformation, John Calvin critiqued Eliphaz's legalistic emphasis on retributive suffering in his sermons on Job, arguing that it overly simplifies divine providence and fails to account for undeserved trials that refine faith. In modern evangelical thought, Eliphaz serves as a cautionary example of false comfort, where presuming hidden sin behind suffering adds burden rather than solace, as seen in analyses that highlight his insensitive reproof of Job's despair.^[47] Theologically, Eliphaz's retribution-focused arguments are frequently contrasted with those of Elihu in Job 32–37, who is spared explicit rebuke and offers a more nuanced view of suffering as disciplinary rather than purely punitive, influencing broader discussions on accurate divine representation.^[48] This contrast informs critiques of the prosperity gospel, where Eliphaz's insistence on swift rewards for righteousness is rejected as distorting God's sovereignty over unmerited hardship.^[29] In 20th- and 21st-century liberation theology, Eliphaz exemplifies how retribution theology can justify unjust suffering among marginalized communities, as articulated by Gustavo Gutiérrez in his book On Job, who uses the friends' flawed counsel to underscore God's solidarity with the innocent oppressed rather than endorsement of systemic inequities.^[49]

In Art and Literature

Eliphaz has been depicted in visual arts as a contemplative or visionary figure, often emphasizing his role as Job's advisor during moments of trial. In William Blake's Illustrations of the Book of Job (1825), the engraving "The Vision of Eliphaz" portrays him in an ethereal encounter with a spectral spirit, symbolizing divine revelation amid suffering, rendered in intricate line work that highlights the tension between human frailty and spiritual insight.^[50] Medieval manuscripts frequently illustrate Eliphaz in debate scenes with Job and the other friends, underscoring themes of counsel and retribution. For instance, a 15th-century Italian series includes an image of Eliphaz's dream vision from Job 4, showing him receiving a nocturnal apparition, which serves as a pivotal moment of admonition in the narrative.^[51] These representations, common in illuminated Bibles, position Eliphaz as a robed elder gesturing emphatically, symbolizing traditional wisdom in communal discourse.^[51] In modern literature, Eliphaz appears as a satirical figure critiquing dogmatic comfort. Archibald MacLeish's verse play J.B. (1958) reimagines him as a pompous psychiatrist offering bureaucratic platitudes to the afflicted protagonist, lampooning the friends' insistence on guilt as the root of suffering and highlighting the limits of rational consolation.^[52] Theatrical adaptations of J.B. have portrayed Eliphaz as a pompous elder, with the original 1958 Broadway production emphasizing his role through stylized monologues that blend modern skepticism with biblical rhetoric.^[53] In film and television, Eliphaz is often shown as a stern yet misguided friend in animated Bible adaptations. The Superbook episode on Job depicts him arriving with Bildad and Zophar to console the sufferer, but ultimately judging him harshly, using simple visuals to convey moral lessons on empathy.^[54] Similarly, in the film 18. The Book of Job, actor Shane Emmett plays Eliphaz as a humble yet accusatory comforter, engaging in dialogue that explores themes of divine justice through live-action drama.^[55] Non-Western artistic traditions, such as Ethiopian illuminations, include depictions of Job's story that symbolically feature his friends in communal settings, though specific portrayals of Eliphaz remain underrepresented compared to Western canon; these works often integrate local motifs of endurance and counsel in manuscript art from monastic centers.^[56]

References

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What was Eliphaz the Temanite's message to Job? | GotQuestions.org
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[2]
Topical Bible: Eliphaz
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H464 - 'ĕlîp̄az - Strong's Hebrew Lexicon (kjv) - Blue Letter Bible
Eliphaz = "my God is (fine) gold" Esau's son, father of Teman the Temanite friend of Job Brown-Driver-Briggs Lexicon
[5]
ĕlîp̄az Meaning - Hebrew Lexicon | Old Testament (KJV)
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Get Behind Me, Eliphaz! - Theopolis Institute
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[18]
Topical Bible: Eliphaz
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[19]
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The Vision in Job 4 and Its Role in the Book - Academia.edu
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### Full Text of Job Chapter 15 (ESV)
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[29]
Eliphaz Makes a Furious Final Speech (Job 22) - Duane Garrett |
We begin with this speech of Eliphaz in chapter 22, verses 1-30. The structure is: First, human righteousness is meaningless to God, 22:2 and 3. Secondly, there ...
[30]
(PDF) A Critical Evaluation of Retributive Theology in the Book of Job
Sep 7, 2025 · The main argument is that the theology of retribution, which assumes a direct link between sin and suffering, is inadequate for explaining the ...
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[PDF] The Meaning of Law in the Book of Job
Many commentaries do take up the doctrine of retribution and the theme of punishment and reward but only to report that Job learns the falseness of this ...
[32]
[PDF] A Comparative Analysis of Theodicy Literature in Ancient ...
As commonly noted, the Book of Job, the Akkadian poem Ludlul Bēl Nēmeqi, and the poetic dialogue known as the Babylonian Theodicy contain shared thematic and ...
[33]
https://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1009&context=imwjournal
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Bible Gateway passage: Job 4:12-21 - New International Version
### Extracted Text
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Is Eliphaz A False Prophet? The Vision In Job 4.12-21
Sep 1, 2021 · The poet portrays Eliphaz as having perceived Job's words as a challenge to God's justice and has him—after implying divine inspiration for his ...
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(PDF) The Vision in Job 4 and Its Role in the Book - ResearchGate
In this study, Ken Brown argues that the tensions between the vision's present attribution to Eliphaz and its role in the dialogue run much deeper than is ...
[37]
The Identity of the Spirit (rûªh) in Eliphaz's Vision (Job 4:12-21) and ...
Nov 27, 2017 · This monograph argues that the most plausible candidate for the spiritual visitor in Eliphaz's vision (4:12-21) is Satan.Missing: analysis | Show results with:analysis
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Is Eliphaz a false prophet? The vision in Job 4.12-21 - Sage Journals
Sep 22, 2021 · In this paper, it is argued that Eliphaz's words can be viewed as a response to Job's speech in Chapter 3, particularly his description of the sleep of death ...Missing: eldest spokesperson
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https://journals.sagepub.com/doi/10.1177/03090892211001404
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Bible Gateway passage: Job 42:7-9 - New International Version
### Summary of Job 42:7-9 (NIV)
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Job 42:7-9 – Job's Friends are Reprimanded by God - Enter the Bible
“My wrath is kindled against you [Eliphaz] and against your two friends; for you have not spoken of me what is right, as my servant Job has” (42:7). God ...Missing: rebuke | Show results with:rebuke
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What did Job's three friends have wrong, and what did they have right?
God clearly condemned their advice: “I am angry with you [Eliphaz] and your two friends, because you have not spoken the truth about me” (Job 42:7). For this ...Missing: scholarly | Show results with:scholarly
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The Speech about God in Job 42:7–8 - jstor
Rather, God accuses Eliphaz of testifying falsely against Job. The new reading allows us to appreciate the theological and literary coherence of the book of Job ...
[44]
Who Were Amalek and the Amalekites? - Chabad.org
Who Was Amalek. Eliphaz, son of Esau (the patriarch Jacob's brother and sworn enemy), and his concubine Timna had a child named Amalek.1 Amalek grew up in ...
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Bava Batra 15a
**Summary of Bava Batra 15a Regarding Eliphaz or Job’s Friends:**
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Elifaz | Texts & Source Sheets from Torah, Talmud and ... - Sefaria
COMMENTARY. A character named Eliphaz also appears in the book of Job. Rashi, the renowned 11th-century French biblical commentator cites a tradition that ...
[47]
How to Be a Miserable Comforter: Two Ways We Fail the Hurting
Apr 28, 2017 · In its context (Job 3–4), it's clear Eliphaz assumed Job's afflictions were God's merciful reproof for a hidden sin for which he should repent ( ...
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How Did Job Speak Rightly about God? - The Gospel Coalition
Job responds in kind by admitting he spoke about wonders too great for him (42:3) and repenting in dust and ashes (42:6).
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'The Vision of Eliphaz', William Blake, 1825, reprinted 1874 | Tate
The Vision of Eliphaz · Satan before the Throne of God · The Messengers tell Job of his Misfortunes · Satan Going Forth from the Presence of the Lord, and Job's ...
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The Book of Job in Art | Sefaria
The Bible's leading treatment of suffering and death, reward and punishment, good and evil, Job is depicted by Jewish, Christian and Muslim artist.
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Religion: The Patience of J.B. - Time Magazine
MacLeish makes Zophar a broken-down priest, Eliphaz a wreck of a doctor and Bildad a soapbox-orating Communist. Guilt is their subject, and each tries to ...
[52]
J.B. – Broadway Play – Original - IBDB
J.B. (Original, Play, Drama, Broadway) opened in New York City Dec 11, 1958 ... Eliphaz. Janet Ward. Girl. Helen Waters. Mrs. Botticelli. Understudies: Lane ...
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Superbook - Facebook
Jan 12, 2021 · Job's friends, Eliphaz, Bildad, and Zophar, came to visit him after he experienced trials. They gathered to comfort Job, but they ended up ranting and judging ...Missing: animated | Show results with:animated
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18. The Book of Job - Dove.org
Job has his “comforters” – Eliphaz (Shane Emmett), Bildad (Roberto Zenca), and Elihu (Tim Lim). His own wife (played by Jessica Marchi) tells him to “curse God ...Missing: 2009 | Show results with:2009
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Out of the Whirlwind | VCS - The Visual Commentary on Scripture
... Job and his three friends, Eliphaz, Bildad, and Zophar. Throughout the book, Job's three companions all adhere strictly to the principle of retribution: God ...