Job 4:1

Eliphaz Begins to Speak ¹ 

4:1 Then Eliphaz the Temanite answered: ² 

Job 15:1

Eliphaz’s Second Speech ³ 

15:1 Then Eliphaz the Temanite answered:

Job 22:1

Eliphaz’s Third Speech ⁴ 

22:1 Then Eliphaz the Temanite answered:

Job 42:9

42:9 So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect for Job. ⁵ 

Job 2:11

The Visit of Job’s Friends ⁶ 

2:11 When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country ⁷  – Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. ⁸  They met together ⁹  to come to show sympathy ¹⁰  for him and to console ¹¹  him.

Job 42:7

VII. The Epilogue (42:7-17)

42:7 After the Lord had spoken these things to Job, he ¹²  said to Eliphaz the Temanite, “My anger is stirred up ¹³  against you and your two friends, because you have not spoken about me what is right, ¹⁴  as my servant Job has.

[4:1]  ¹ sn The speech of Eliphaz can be broken down into three main sections. In 4:1-11 he wonders that Job who had comforted so many people in trouble, and who was so pious, should fall into such despair, forgetting the great truth that the righteous never perish under affliction – calamity only destroys the wicked. Then in 4:12–5:7 Eliphaz tries to warn Job about complaining against God because only the ungodly resent the dealings of God and by their impatience bring down his wrath upon them. Finally in 5:8-27 Eliphaz appeals to Job to follow a different course, to seek after God, for God only smites to heal or to correct, to draw people to himself and away from evil. See K. Fullerton, “Double Entendre in the First Speech of Eliphaz,” JBL 49 (1930): 320-74; J. C. L. Gibson, “Eliphaz the Temanite: A Portrait of a Hebrew Philosopher,” SJT 28 (1975): 259-72; and J. Lust, “A Stormy Vision: Some Remarks on Job 4:12-16,” Bijdr 36 (1975): 308-11.

[4:1]  ² tn Heb “answered and said.”

[15:1]  ³ sn In the first round of speeches, Eliphaz had emphasized the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Since this did not bring the expected response from Job, the friends see him as a menace to true religion, and so they intensify their approach. Eliphaz, as dignified as ever, rebukes Job for his arrogance and warns about the judgment the wicked bring on themselves. The speech of Eliphaz falls into three parts: the rebuke of Job for his irreverence (2-6); the analysis of Job’s presumption about wisdom (7-16), and his warning about the fate of the wicked (17-35).

[22:1]  ⁵ sn The third and final cycle of speeches now begins with Eliphaz’ final speech. Eliphaz will here underscore the argument that man’s ills are brought about by sin; he will then deduce from Job’s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job’s suffering is proof of his sin (2-5), Job’s sufferings demonstrate the kinds of sin Job committed (6-11), Job’s attitude about God (12-20), and the final appeal and promise to Job (21-30).

[42:9]  ⁷ tn The expression “had respect for Job” means God answered his prayer.

[2:11]  ⁹ sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.

[2:11]  ¹⁰ tn Heb “a man from his place”; this is the distributive use, meaning “each man came from his place.”

[2:11]  ¹¹ sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.

[2:11]  ¹² tn The verb can mean that they “agreed together”; but it also (and more likely) means that they came together at a meeting point to go visit Job together.

[2:11]  ¹³ tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.

[2:11]  ¹⁴ tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply.

[42:7]  ¹¹ tn Heb “the Lord.” The title has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:7]  ¹² tn Heb “is kindled.”

[42:7]  ¹³ tn The form נְכוֹנָה (nÿkhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian word kenu (from כּוּן, kun) connotes justice and truth.