Job 22 1

Job 22:1 kjv

Then Eliphaz the Temanite answered and said,

Job 22:1 nkjv

Then Eliphaz the Temanite answered and said:

Job 22:1 niv

Then Eliphaz the Temanite replied:

Job 22:1 esv

Then Eliphaz the Temanite answered and said:

Job 22:1 nlt

Then Eliphaz the Temanite replied:

Job 22 verses

Job 22 1 Meaning

This verse marks the commencement of Eliphaz the Temanite's third and final discourse to Job. It serves as a transitional statement, introducing his response to Job's preceding lament and argument presented in Job chapter 21. It signifies the ongoing dialogue and Eliphaz's persistent, yet ultimately flawed, attempt to address Job's suffering through the lens of traditional retribution theology.

Job 22 1 Context

Job 22:1 is a pivotal verse within the book of Job, serving as the gateway to Eliphaz's final and most direct accusatory speech (Job 22:2-30). Prior to this, Job has delivered a powerful and challenging speech in chapter 21, asserting that the wicked often prosper in this life, contrary to the friends' theology of immediate retribution. Job questioned the direct correlation between suffering and sin, posing a significant intellectual and theological dilemma for his companions. Eliphaz's "answer" in 22:1, therefore, is his attempt to vehemently refute Job's observations and to reassert the traditional doctrine that great suffering must be due to great sin. This chapter marks a heightening of the tension, as Eliphaz moves from general pronouncements to specific, albeit unsubstantiated, accusations against Job's character and past actions. Historically and culturally, the setting reflects the ancient Near Eastern wisdom traditions, where debates and intellectual contests about life's mysteries, including the problem of evil and suffering, were common. Eliphaz, from Teman, represents a respected voice within this wisdom tradition, making his erroneous accusations all the more significant.

Job 22 1 Word Analysis

• Then (וַיַּעַן - wayya'an): This conjunction indicates sequence and often signals a direct response or the next step in a narrative or dialogue. It emphasizes that Eliphaz's upcoming words are not an isolated statement but are immediately provoked by Job's prior speech in Job 21, implying an argumentative and reactive stance. The word comes from the root עָנָה ('anah), meaning "to answer, respond, testify."
• Eliphaz (אֱלִיפַז - 'Ělîp̄az): One of Job's three companions. He is often considered the chief speaker and the most prominent among Job's friends. His name might mean "My God is refined gold" or "My God is spread out." His character is defined by his reliance on traditional wisdom, prophetic-like experiences (Job 4:12-16), and ultimately, his adherence to the doctrine of divine retribution, leading him to accuse Job.
• the Temanite (הַתֵּימָנִי - hattêmānî): This specifies Eliphaz's origin from Teman, a city in Edom. Edom was known for its wisdom (Jer. 49:7, Obadiah 1:9), which lends a degree of authority and respect to Eliphaz's words, at least from his own cultural perspective and that of his friends. This identity highlights his deep immersion in, and reliance upon, human wisdom traditions, which are later challenged by divine revelation.
• answered (וַיַּעַן - wayya'an): As noted, this word reinforces the reactive nature of Eliphaz's speech. He is responding directly to Job's profound and troubling questions, signaling the continuation of their contentious debate. It signifies that the dialogue is truly an "answer" to what Job had just expressed, leading to a further deepening of their theological disagreement.
• and said (וַיֹּאמֶר - wayyō'mer): A common Hebrew phrase in narrative that introduces direct speech. It clearly marks that the following words (Job 22:2 onwards) are Eliphaz's own statements, not an authorial comment. It distinguishes the speaker and introduces their specific verbal contribution to the ongoing narrative.

Words-group by words-group analysis:

• "Then Eliphaz the Temanite answered and said": This entire phrase functions as a typical Hebrew narrative device to introduce a speaker and their speech. It signals a shift in speaker within the dialogue format of the book. It reiterates Eliphaz's consistent role as an interlocutor and leader among the friends, always ready to respond to Job. It subtly sets up the expectation for a reasoned, though possibly misguided, argument from one associated with a known center of ancient wisdom.

Job 22 1 Bonus section

The structure of the Book of Job largely consists of cycles of dialogue. Job 22:1 indicates the beginning of the third cycle of speeches, or rather, the beginning of Eliphaz's speech in what was expected to be the third cycle (as Zophar later remains silent). Eliphaz, having initiated the debate (Job 4-5) and maintained a consistent position (Job 15), now delivers his most uncharitable and judgmental words. The fact that it is Eliphaz, the seemingly most thoughtful and senior of the friends, who launches these direct attacks underscores the limitations and failures of human wisdom when it seeks to dictate God's ways or sits in judgment over another's suffering. The brevity of the verse itself contrasts sharply with the length and gravity of the accusations it introduces, highlighting the immediate and unyielding nature of the friend's judgment.

Job 22 1 Commentary

Job 22:1 is an understated yet crucial verse. It serves as a mere gateway to Eliphaz's final speech, but in its simplicity, it signals a significant turn in the friends' strategy. While previous speeches contained subtle hints or implications, Eliphaz's impending discourse (starting immediately after this verse) will escalate to outright, direct accusations against Job, attributing his immense suffering to specific, grave, and secret sins (Job 22:5-9). This verse sets the stage for the friends to move beyond general theological arguments to an explicit personal attack on Job's integrity, fundamentally misrepresenting God's character and Job's righteousness. It highlights the persistence of human (misguided) wisdom in trying to neatly categorize suffering and its cause, often failing to comprehend the larger divine plan or the complexity of human experience.