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| == American Tract Society Bible Dictionary <ref name="term_16030" /> == | | == International Standard Bible Encyclopedia <ref name="term_3250" /> == |
| <p> A native of Teman, and friend of Job, Job 2:11 . Compare [[Genesis]] 36:10 . He seems to have been older than [[Bildad]] and Zophar, and was the first address Job, Job 4:1-5:27 15:1-35 22:1-30 . </p> | | <p> The first and most prominent of the three friends of Job ( Job 2:11 ), who come from distant places to condole with and comfort him, when they hear of his affliction. That he is to be regarded as their leader and spokesman is shown by the greater weight and originality of his speeches (contained in Job 4; 5; 15; 22), the speeches of the other friends being in fact largely echoes and emotional enforcements of his thoughts, and by the fact that he is taken as their representative ( Job 42:7 ) when, after the address from the whirlwind, [[Yahweh]] appoints their expiation for the wrong done to Job and to the truth. He is represented as a venerable and benignant sage from [[Teman]] in Idumaea, a place noted for its wisdom (compare Jeremiah 49:7 ), as was also the whole land of [[Edom]] (compare Obadiah 1:8 ); and doubtless it is the writer's design to make his words typical of the best wisdom of the world. This wisdom is the result of ages of thought and experience (compare Job 15:17-19 ), of long and ripened study (compare Job 5:27 ), and claims the authority of revelation, though only revelation of a secondary kind (compare Eliphaz' vision, Job 4:12 , and his challenge to Job to obtain the like, Job 5:1 ). In his first speech he deduces Job's affliction from the natural sequence of effect from cause ( Job 4:7-11 ), which cause he makes broad enough to include innate impurity and depravity ( Job 4:17-19 ); evinces a quietism which deprecates Job's selfdestroying outbursts of wrath ( Job 5:2 , Job 5:3; compare Job's answer, Job 6:2 , Job 6:3 and Job 30:24 ); and promises restoration as the result of penitence and submission. In his second speech he is irritated because Job's blasphemous words are calculated to hinder devotion ( Job 15:4 ), attributes them to iniquity ( Job 15:5 , Job 15:6 ), reiterates his depravity doctrine ( Job 15:14-16 ), and initiates the lurid descriptions of the wicked man's fate, in which the friends go on to overstate their case (Job 15:20-35). In the third speech he is moved by the exigencies of his theory to impute actual frauds and crimes to Job, iniquities indulged in because God was too far away to see ( Job 22:5-15 ); but as a close holds open to him still the way of penitence, abjuring of iniquity, and restoration to health and wealth ( Job 22:21-30 ). His utterances are well composed and judicial ( <i> too </i> coldly academic, Job thinks, Job 16:4 , Job 16:5 ), full of good religious counsel abstractly considered. Their error is in their inveterate presupposition of Job's wickedness, their unsympathetic clinging to theory in the face of fact, and the suppressing of the human promptings of friendship. </p> |
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| == Easton's Bible Dictionary <ref name="term_31447" /> ==
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| <li> The son of [[Esau]] by his wife Adah, and father of several Edomitish tribes (Genesis 36:4,10,11,16 ). <div> <p> [[Copyright]] StatementThese dictionary topics are from M.G. Easton M.A., D.D., [[Illustrated]] [[Bible]] Dictionary, [[Third]] Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> Bibliography InformationEaston, Matthew George. Entry for 'Eliphaz'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/e/eliphaz.html. 1897. </p> </div> </li>
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| == Fausset's Bible Dictionary <ref name="term_35186" /> ==
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| <p> ("God for strength".) </p> <p> 1. Esau's son by Adah; Teman's father (Genesis 36:4; 1 Chronicles 1:35-36). </p> <p> 2. First of Job's three friends, the "Temanite," sprung from the former [[Eliphaz]] [[Teman]] answers to [[Edom]] (Jeremiah 49:20), part of [[Arabia]] Petraea. [[Calmer]] and less vehement against Job than [[Bildad]] and Zophar, but condemned at the end for the same error, in spite. of the facts of daily life, that God's retributions here are complete, and that severe trial proved Job's past piety to be but hypocrisy. God's unapproachable majesty and purity are well get forth by him (Job 4; Job 5:14-16). </p>
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| == Holman Bible Dictionary <ref name="term_39919" /> ==
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| [[Genesis]] 36:4Genesis 36:15-16 <p> 2. One of three men who visited Job and engaged the sufferer in dialogue (Job 2:11 ). He is identified as a Temanite, meaning he was from [[Teman]] in Edom. His recorded speeches to Job are marked by a simplistic theological traditionalism and a tone of moral superiority. He may have been a descendant of [[Eliphaz]] the son of Esau. See Job. </p>
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| == Hitchcock's Bible Names <ref name="term_45597" /> ==
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| == Hastings' Dictionary of the Bible <ref name="term_50836" /> ==
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| <p> <strong> ELIPHAZ </strong> . <strong> 1. </strong> [[Eliphaz]] appears in the [[Edomite]] genealogy of [[Genesis]] 36:1-43 (and hence 1 Chronicles 1:35 f.) as son of [[Esau]] by [[Adah]] ( 1 Chronicles 1:4; 1 Chronicles 1:10 ), and father of [[Amalek]] by his [[Horite]] concubine [[Timnah]] ( 1 Chronicles 1:12; 1 Chronicles 1:22 ). <strong> 2. </strong> See Job [Book of]. </p>
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| == Morrish Bible Dictionary <ref name="term_65910" /> ==
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| <p> 1. [[Son]] of [[Esau]] and Adah, and father of Teman, etc. [[Genesis]] 36:4-16; 1 Chronicles 1:35,36 . </p> <p> 2. [[Chief]] of Job's three friends, a 'Temanite,' or descendant of Teman. He and his companions did not understand God, nor His dealings in discipline with a righteous man. His arguments were founded on experience, as Bildad's were on tradition. They therefore condemned Job as an evil doer, considering that this was proved by what [[God]] had brought upon him. God's wrath was kindled against them, for they had not spoken of <i> Him </i> correctly. They were directed to take seven bullocks and seven rams and offer them as a burnt offering: Job, His servant, should pray for them, and God would accept him. Job 2:11; Job 4:1; Job 15:1; Job 22:1; Job 42:7,9 . </p>
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| == Smith's Bible Dictionary <ref name="term_72382" /> ==
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| <p> El'iphaz. (God is his strength). </p> <p> 1. The son of [[Esau]] and Adah, and the father of Teman. [[Genesis]] 36:4; 1 Chronicles 1:35-36. </p> <p> 2. The chief of the "three friends" of Job. He is called "the Temanite;" hence, it is naturally inferred that, he was a descendant of Teman. On him, falls the main burden of the argument, that God's retribution in this world is perfect and certain, and that, consequently, suffering must be a proof of previous sin. Job 4; Job 5; Job 15; Job 22. The great truth brought out by him is the unapproachable majesty and purity of God. Job 4:12-21; Job 15:12-16. See The [[Book]] Of Job; Job. </p>
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| == Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15609" /> ==
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| <p> Eliphaz, 1 </p> <p> Eli´phaz (God the strong), a son of [[Esau]] and [[Adah]] . </p> <p> Eliphaz, 2 </p> <p> Eli´phaz, one of the three friends who came to condole with Job in his affliction, and who took part in that remarkable discussion which occupies the book of Job. He was of [[Teman]] in Idumaea; and as [[Eliphaz]] the son of Esau had a son called Teman, from whom the place took its name, there is reason to conclude that this Eliphaz was a descendant of the former Eliphaz. Some, indeed, even go so far as to suppose that the Eliphaz of Job was no other than the son of Esau. This view is of course confined to those who refer the age of Job to the time of the patriarchs. </p> <p> Eliphaz is the first of the friends to take up the debate, in reply to Job's passionate complaints. The scope of his argument and the character of his oratory are described under another head [JOB, BOOK OF]. He appears to have been the oldest of the speakers, from which circumstance, or from natural disposition, his language is more mild and sedate than that of any of the other speakers. He begins his orations with delicacy, and conducts his part of the argument with considerable address. His share in the controversy occupies Job 4-5; Job 15; Job 22. </p>
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| == Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_38662" /> ==
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| <p> (Hebrew Eliphaz', אלִֵיפִּז, [[God]] is his strength; Sept. Ε᾿λιφάξ, but in [[Genesis]] Ε᾿λιφάς, Vulg. Eliphaz), the name of two men. </p> <p> 1. The leading one of the "three friends" who came to condole with Job in his affliction (Job 4:1), and who took part in that remarkable discussion which occupies the book of Job. B.C. cir. 2200. He is called "the Temanite;" hence it is naturally inferred that he was of the region substantially known as [[Teman]] (q.v.), in Idumaea; and as Eliphaz, the son of Esau, had a son called Teman, from whom the place took its; name, many have concluded that this [[Eliphaz]] was a descendant of the other Eliphaz. Some, indeed, even go so far as to suppose that the Eliphaz of Job was no other than the son of Esau. This view is of course confined to those who refer the age of Job to the time of these patriarchs. But it is doubtful whether even this gives a date sufficiently early. (See [[Job]]). </p> <p> Eliphaz is the first of the friends to take up the debate, in reply to Job's passionate complaints. He appears to have been the oldest of the speakers, from which circumstance, or from natural disposition, his language is more mild and sedate than that of the others (see Eichler, [[De]] visione E'iphazi [4:12-31], Lpz. 1781). He begins his orations with delicacy, and conducts his part of the controversy with considerable address (chapter 4, 5, 15, 22). On him falls the main burden of the argument, that God's retribution in this world is perfect and certain, and that consequently suffering must be a proof of previous sin. His words are distinguished from those of [[Bildad]] and [[Zophar]] by greater calmness and elaboration, and, in the first instance, by greater gentleness towards Job, although he ventures afterwards, apparently from conjecture, to impute to him special sins. The great truth brought out by him is the unapproachable majesty and purity of God (4:12- 21; 15:12-16). But still, with the other two friends, he is condemned for having, in defense of God's providence, spoken of him "the thing that was not right," i.e., by refusing to recognize the facts of human life, and by contenting himself with an imperfect retribution as worthy to set forth the righteousness of God. On sacrifice and the intercession of Job all three are pardoned. (See [[Book Of Job]]). </p> <p> 2. The son of [[Esau]] by one of his first wives, Adah, and father of several Edomitish tribes (Genesis 36:4; Genesis 36:10-11; Genesis 36:16; 1 Chronicles 1:35-36). B.C. post 1963. </p>
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| ==References == | | ==References == |
| <references> | | <references> |
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| <ref name="term_16030"> [https://bibleportal.com/dictionary/american-tract-society-bible-dictionary/eliphaz Eliphaz from American Tract Society Bible Dictionary]</ref> | | <ref name="term_3250"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/eliphaz+(2) Eliphaz from International Standard Bible Encyclopedia]</ref> |
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| <ref name="term_31447"> [https://bibleportal.com/dictionary/easton-s-bible-dictionary/eliphaz Eliphaz from Easton's Bible Dictionary]</ref>
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| <ref name="term_35186"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/eliphaz Eliphaz from Fausset's Bible Dictionary]</ref>
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| <ref name="term_39919"> [https://bibleportal.com/dictionary/holman-bible-dictionary/eliphaz Eliphaz from Holman Bible Dictionary]</ref>
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| <ref name="term_45597"> [https://bibleportal.com/dictionary/hitchcock-s-bible-names/eliphaz Eliphaz from Hitchcock's Bible Names]</ref>
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| <ref name="term_50836"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/eliphaz Eliphaz from Hastings' Dictionary of the Bible]</ref>
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| <ref name="term_65910"> [https://bibleportal.com/dictionary/morrish-bible-dictionary/eliphaz Eliphaz from Morrish Bible Dictionary]</ref>
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| <ref name="term_72382"> [https://bibleportal.com/dictionary/smith-s-bible-dictionary/eliphaz Eliphaz from Smith's Bible Dictionary]</ref>
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| <ref name="term_15609"> [https://bibleportal.com/encyclopedia/kitto-s-popular-cyclopedia-of-biblial-literature/eliphaz Eliphaz from Kitto's Popular Cyclopedia of Biblial Literature]</ref>
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| <ref name="term_38662"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/eliphaz Eliphaz from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
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| </references> | | </references> |
International Standard Bible Encyclopedia [1]
The first and most prominent of the three friends of Job ( Job 2:11 ), who come from distant places to condole with and comfort him, when they hear of his affliction. That he is to be regarded as their leader and spokesman is shown by the greater weight and originality of his speeches (contained in Job 4; 5; 15; 22), the speeches of the other friends being in fact largely echoes and emotional enforcements of his thoughts, and by the fact that he is taken as their representative ( Job 42:7 ) when, after the address from the whirlwind, Yahweh appoints their expiation for the wrong done to Job and to the truth. He is represented as a venerable and benignant sage from Teman in Idumaea, a place noted for its wisdom (compare Jeremiah 49:7 ), as was also the whole land of Edom (compare Obadiah 1:8 ); and doubtless it is the writer's design to make his words typical of the best wisdom of the world. This wisdom is the result of ages of thought and experience (compare Job 15:17-19 ), of long and ripened study (compare Job 5:27 ), and claims the authority of revelation, though only revelation of a secondary kind (compare Eliphaz' vision, Job 4:12 , and his challenge to Job to obtain the like, Job 5:1 ). In his first speech he deduces Job's affliction from the natural sequence of effect from cause ( Job 4:7-11 ), which cause he makes broad enough to include innate impurity and depravity ( Job 4:17-19 ); evinces a quietism which deprecates Job's selfdestroying outbursts of wrath ( Job 5:2 , Job 5:3; compare Job's answer, Job 6:2 , Job 6:3 and Job 30:24 ); and promises restoration as the result of penitence and submission. In his second speech he is irritated because Job's blasphemous words are calculated to hinder devotion ( Job 15:4 ), attributes them to iniquity ( Job 15:5 , Job 15:6 ), reiterates his depravity doctrine ( Job 15:14-16 ), and initiates the lurid descriptions of the wicked man's fate, in which the friends go on to overstate their case (Job 15:20-35). In the third speech he is moved by the exigencies of his theory to impute actual frauds and crimes to Job, iniquities indulged in because God was too far away to see ( Job 22:5-15 ); but as a close holds open to him still the way of penitence, abjuring of iniquity, and restoration to health and wealth ( Job 22:21-30 ). His utterances are well composed and judicial ( too coldly academic, Job thinks, Job 16:4 , Job 16:5 ), full of good religious counsel abstractly considered. Their error is in their inveterate presupposition of Job's wickedness, their unsympathetic clinging to theory in the face of fact, and the suppressing of the human promptings of friendship.
References
