If you return to the Almighty, you will be built up, if you put away unrighteousness far from your tents.
Parallel Translations
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If you return to the Almighty, you will be built up, if you put away unrighteousness far from your tents.
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If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles.
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If thou return to the Almighty, thou shalt be built up — if thou put away unrighteousness far from thy tents,
Cross-references (17)
Passages linked to Job 22:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 11:13-14 “If you set your heart aright, stretch out your hands toward him. If iniquity is in your hand, put it far away. Don’t let unrighteousness dwell in your tents.
- Zechariah 1:3 Therefore tell them: Yahweh of Armies says: ‘Return to me,’ says Yahweh of Armies, ‘and I will return to you,’ says Yahweh of Armies.
- Job 8:5-6 If you want to seek God diligently, make your supplication to the Almighty. If you were pure and upright, surely now he would awaken for you, and make the habitation of your righteousness prosperous.
- Isaiah 55:6-7 Seek Yahweh while he may be found. Call on him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon.
- Hosea 14:1-2 Israel, return to Yahweh your God; for you have fallen because of your sin. Take words with you, and return to Yahweh. Tell him, “Forgive all our sins, and accept that which is good: so we offer our lips like bulls.
- Joshua 7:13-16 Get up! Sanctify the people, and say, ‘Sanctify yourselves for tomorrow, for Yahweh, the God of Israel, says, “There is a devoted thing among you, Israel. You cannot stand before your enemies until you take away the devoted thing from among you.” In the morning therefore you shall be brought near by your tribes. It shall be that the tribe which Yahweh selects shall come near by families. The family which Yahweh selects shall come near by households. The household which Yahweh selects shall come near man by man. It shall be, that he who is taken with the devoted thing shall be burned with fire, he and all that he has, because he has transgressed Yahweh’s covenant, and because he has done a disgraceful thing in Israel.’ ” So Joshua rose up early in the morning and brought Israel near by their tribes. The tribe of Judah was selected.
- Zechariah 5:3-4 Then he said to me, “This is the curse that goes out over the surface of the whole land; for everyone who steals shall be cut off according to it on the one side; and everyone who swears falsely shall be cut off according to it on the other side. I will cause it to go out,” says Yahweh of Armies, “and it will enter into the house of the thief, and into the house of him who swears falsely by my name; and it will remain in the middle of his house, and will destroy it with its timber and its stones.”
- Acts 26:20 but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.
- 2 Timothy 2:19 However God’s firm foundation stands, having this seal, “The Lord knows those who are his,” and, “Let every one who names the name of the Lord depart from unrighteousness.”
- Jude 1:20 But you, beloved, keep building up yourselves on your most holy faith, praying in the Holy Spirit.
- Job 12:14 Behold, he breaks down, and it can’t be built again. He imprisons a man, and there can be no release.
- Job 18:15 There will dwell in his tent that which is none of his. Sulfur will be scattered on his habitation.
- Isaiah 19:22 Yahweh will strike Egypt, striking and healing. They will return to Yahweh, and he will be entreated by them, and will heal them.
- Isaiah 31:6 Return to him from whom you have deeply revolted, children of Israel.
- Isaiah 33:15 He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of blood, and shuts his eyes from looking at evil—
- Jeremiah 31:4 I will build you again, and you will be built, O virgin of Israel. You will again be adorned with your tambourines, and will go out in the dances of those who make merry.
- Colossians 2:7 rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain God will restore unto thee all thy substance.
God will restore unto thee all thy substance.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 22:23 If thou return to the Almighty, thou…
Job 22:23 If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles.
Ver. 23. If thou return to the Almighty, thou shalt be built up] By sin men run from God, by repentance they return to him. Break off thy sins by repentance, and put away iniquity far from thy tabernacle (for iniquity and repentance cannot cohabit, and he is no true penitentiary that reformeth not his family, that setteth not up God wherever he hath to do), so shalt thou be built up; that is, thou shalt be restored, and all thy losses in wealth and children shall be made up again; prorsus erigeris qui iam collapsus es; thou, who art now down on all fours, shalt be new set up, and made to stand in thy former strength. Only thou must return usque ad Omnipotentem, all out as far as to the Almighty, thou must not give the half turn only, as hypocrites do, but with thy whole heart; and as Joe 2:12. {See Trapp on "Joe 2:12"} Thus Eliphaz discourseth very well and handsomely of the business in hand; only he was out in this, that he looked upon Job as an impenitent person, and upon his family as ill ordered. As, also, in that he conceived that true repentance is ever rewarded with outward and inward prosperity; whereas a penitent person may continue under crosses, though God will surely save the humble, as he saith afterwards, Job 22:29, and repentance can turn crosses into comforts; and, like the philosopher’s stone, make golden afflictions, 1Pe 1:7. As scarlet pulls out the teeth of a serpent, so this takes away the sting of a judgment. As wine draweth a nourishing virtue from the flesh of vipers, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain To the Almighty; or, home to the Almighty; or,…
To the Almighty; or, home to the Almighty; or, so as to reach to the Almighty, and be joined to him. The Hebrew phrase is extraordinary, and emphatical, and implies a thorough and effectual turning not only from sin, (which a hypocrite may do in great part, at least for a time, upon carnal motives, and without any respect or love to God,) but also unto God, so as to love him, and cleave to him, and sincerely devote a man’s self to his fear and service. And he expresseth it in this manner, because he thought Job to be a hypocrite, and therefore counselleth him to turn to God in another and better manner than he had done, to wit, with all his heart, and not feignedly.
Thou shalt be built up; God, who hath pulled thee down in thy estate, and honour, and children, will repair thy ruins, and give thee more children, which is oft called building; Gen 16:2; Exo 1:21; Rth 4:11; and bless thee with prosperity and happiness, as building signifies, Jer 42:10; 31:4.
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Thou shalt put away iniquity far from thy tabernacles: this may be either,
1. A condition, upon which God makes the following promises, If (which particle may be repeated out of the former part of the verse) thou shalt put away, &c., i.e. if thou shalt effectually purge thyself and family from all sin, and keep thyself and them, as far as thou canst, from all appearances and occasions of sin, which is the duty of all, and the practice of true penitents; whereby he seems to reflect upon Job, as if he had been faulty and negligent in the government of himself or children, notwithstanding his sacrificing for them, Job 1. Or rather,
2. A promise, because the conditions required had been expressed together, Job 22:21,22, and in the beginning of this verse, after which he comes to the promises, and begins with this,
thou shalt be built up, and so proceeds to other promises; and therefore it seems not probable that he should return to the conditions again, and mix the conditions and promises together, which he hath so carefully separated in these verses. And so it is either,
1. A spiritual promise, If thou dost sincerely repent, God will give thee more grace effectually to reform thyself and family, according to that rule, To him that hath shall be given. Or,
2. A temporal promise,
Thou shalt put away iniquity, or injury, or perverseness, (i.e. either perverse and injurious men; or God’s judgments, or the punishments of thy sins; as iniquity is very oft used,)
far from thy tabernacles, i.e. from all thy dwellings, and tents, and possessions; no hand of violence shall come near them, no evil plague shall come upon thy own habitation, or upon the habitations of thy children, as lately it did for thine and their sins.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then shalt thou lay up gold as dust,.... Have…
Then shalt thou lay up gold as dust,.... Have such plenty of it, as not to be counted:
and the gold of Ophir as the stones of the brooks; which was reckoned the best, probably in Arabia; not in the East and West Indies, which were not known to Job; though some take this to be an exhortation to despise riches, and as a dissuasion from covetousness, rendering the words, "put gold upon the dust", or earth (i), and trample upon it, as a thing not esteemed by thee, as Sephorno interprets it; make no more account of it than of the dust of the earth; let it be like dirt unto thee, "and among the stones of the brooks", Ophir (k); that is, the gold of Ophir, reckon no more of it, though the choicest gold, than the stones of the brook; or thus, "put gold for dust, and the gold of Ophir for the flint of the brooks" (l); esteem it no more than the dust of the earth, or as flint stones; the latter clause I should choose rather to render, "and for a flint the rivers of Ophir", or the golden rivers, from whence the gold of Ophir was; and it is notorious from historians, as Strabo (m) and others, that gold is taken out of rivers; and especially from the writers of the history of the West Indies (n).
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(i) "pone aurum super pulverem", Codurcus; "in pulvere aurum", Cocceius; "abjice humi aurum", Beza; so Grotius. (k) "et inter saxa torrentium Ophir", Codurcus. (l) "Pro rupe aurum Ophirinum", Junius & Tremellius; so Schultens. (m) Geograph. l. 11. p. 344. (n) Pet. Martyr. Decad. 3. l. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain If - The Hebrew phrase is emphatical, and implies…
If - The Hebrew phrase is emphatical, and implies a thorough turning from sin, to God, so as to love him, and cleave to him, and sincerely devote a man's self to his fear and service. Built - God will repair thy ruins, and give thee more children, and bless thee with prosperity. Thou shalt - It is either,
1. a spiritual promise, if thou dost sincerely repent, God will give the grace effectually to reform thyself and family: or,
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2. a temporal promise, thou shalt put away iniquity, or the punishment of thy sins; as iniquity is very often used: far from thy tabernacles; from all thy dwellings, and tents, and possessions.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 23. Thou shalt be built up] God will…
Verse 23. Thou shalt be built up] God will restore thee to thy wonted state of prosperity; and thou shalt again have a household, not only of servants, but of children also. So much may be Implied in the words, Thou shalt be BUILT UP. See my sermon on Job 22:21-23.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 22:23. If thou return to the Almighty —…
Job 22:23. If thou return to the Almighty — The Hebrew phrase, תשׁוב עד שׁדי, tashub gnad shaddai, is emphatical, and implies a thorough turning from sin to God, so as to love him, and cleave to him, and sincerely devote a man’s self to his fear and service. Thou shalt be built up — God will repair thy ruins, and give thee more children, and bless thee with prosperity. Thou shalt put away iniquity, &c. — It is either, 1st, A spiritual promise; if thou dost sincerely repent, God will give thee grace effectually to reform thyself and family: or, 2d, A temporal promise, meaning, thou shalt put away the punishment of thy sins, as iniquity is very often used; far from thy tabernacles — From all thy dwellings, and tents, and possessions.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain If thou return to the Almighty - Assuming that…
If thou return to the Almighty - Assuming that he was an impenitent sinner, and wholly unreconciled to him.
Thou shalt be built up - A figure taken from building up a house, in contradistinction from pulling one down, and denoting that he would be prospered and happy.
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Thou shalt put away iniquity - Rosenmuller, Good, Noyes, and Wemyss, suppose correctly, as it seems to me, that the word “if” is to be understood here to complete the sense - “if thou shalt put away iniquity.”
From thy tabernacle - From thy tent, or dwelling.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Built up--anew, as a restored house.
Built up--anew, as a restored house.
thou shalt put away--rather, "If thou put away" [MICHAELIS].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 23. To the Almighty — עד; even to —…
23. To the Almighty — עד; even to — close up to. “Job need not despair of coming, through penitence, again close up to his offended Creator.” — Bernard.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 23. built up] i. e. probably rebuilt, or, restored.
23. built up] i. e. probably rebuilt, or, restored.
thou shalt put away] Or, if thou put away. The words take up “if thou return” of the first clause.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (23) Thou shalt put away iniquity.—All this implies the…
(23) Thou shalt put away iniquity.—All this implies the imputation of apostasy and iniquity to Job.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain If thou shalt return to the Almighty. Eliphaz, like…
If thou shalt return to the Almighty. Eliphaz, like Bildad in Job_8:5, and Zophar in Job_11:13, taxes Job with having fallen away from God, almost with having apostatized. All his prophecies of future prosperity rest upon the assumption that Job, having fallen away, is now about to turn to God, repent of his misdoings, and be again received with favour. Thou shall be built up; i.e. "restored, re-established! Thou shalt put away iniquity far from thy tabernacles. (comp. Job_11:14, where Zophar implies that Job"s tents have ill-gotten gains concealed in them)
The penitent"s return and restoration.
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I THE RETURN.
1. To God. All sin is departure from God; and repentance is a return to God. As the fall is from personal relations, so the recovery is a renewal of personal relations. When the sinner comes to himself, he sees that his one hope is to "arise and go unto" his Father. Thus the very Being against whom he has sinned is sought for pardon and restoration. Now, it is not possible to mend our ways without thus coming back to God. His power and presence are the inspiration of the new life. The very thought of God as the Almighty is a help in this return. Although we are first moved by perceiving his goodness and mercy, we are conscious that we are helpless in ourselves and need heavenly aid to regenerate our souls. Thus the invincible power of God, which was our terror while we remained impenitent, becomes our hope as soon as we repent.
2. From sin, taking the last clause of the verse as a condition of God"s help. We must put away iniquity from our tabernacles if we are to expect God"s restoring mercies.
(1) Sin must be rejected. We cannot return to God and retain our sin. That must ever remain at a distance from him. Therefore we can only return by cutting ourselves off from it, and leaving it behind. It is necessary to abandon the practice of sin as well as to regret the past sin.
(2) Sin must go from the home from the "tabernacles." Private sin must be abandoned; though now curtained in secret, it may not be harboured any longer. Cherished sin must go. Habitual sin must be cast out. It is easy to renounce the strange sin that only touches us now and again. The difficulty is with the besetting sin that which dwells in the tabernacles. Yet this too must go.
II THE RESTORATION. The returning penitent is to be "built up.
1. On fulfilling the conditions. He must return to God; he must renounce sin. There is a foolish notion that God"s goodness will blot out the consequences of sin without these conditions being fulfilled. To do so would be to outrage justice as well as to fly in the face of nature, We cannot have the rewards of grace without first accepting its inward influences. Forgiveness is not merely the canceling of penalties; that is but an incident of the transaction; in itself it is a very personal thing, and until the personal reconciliation in which it consists is accomplished, only the lowest views of God"s government could lead us to look for the external advantages.
2. In personal recover. The sinner himself is to be built up. Sin breaks a man down breaks down character, reputation, faculty, energy. The fallen life is a broken life. Now, the first act o! Divine restoration touches the nature of the sinner himself. He is lifted up from the dust and set on his feet. Like a ruined building, shaken down by the earthquake, he is built up again, that he himself and not merely his belongings may be strong and beautiful. Thus the restored penitent is made a temple for the indwelling of the Holy Ghost, a fortress to keep out future invasions of evil, a palace in which the fairest graces of the kingdom can be nourished, a hospital and asylum for the sick and miserable, a school of new thoughts and enterprises, a home of prayer and love.
3. In external prosperity. It is only too likely that poor Eliphaz thought exclusively, or at all events quite disproportionately, of this when he spoke of Job being built up again. The patriarch"s ruined fortune could be restored. This is not the chief part of a Divine restoration. Still in some way though not always in restored wealth it does follow that the outer as well as the inner life is favoured by a penitent return to God. W. F. A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain If thou return to the Almighty.
Job_22:23-30
If thou return to the Almighty.
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Spiritual Reformation
I. The nature of a true spiritual reformation is here set forth.
1. Reconciliation to God. Men in their unregenerate state are out of sympathy with their Maker. There is an estrangement of soul.
2. Practical regard to the Divine precepts. Receive, I pray thee, the law from His mouth, and lay up His words in thine heart. Put thy being under the reign of heavenly laws.
3. Renunciation of all iniquity. Thou shalt put away iniquity far from thy tabernacles. There is no reformation where sin is cherished, or where it is allowed to linger.
4. Estimating the best things as worthless in comparison with God. Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brook. Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver.
II. The advantages of a true spiritual reformation, as here set forth. Eliphaz says that if Job would only act out his counsel he should, enjoy signal advantages. Thereby good shall come unto thee. What is the good he refers to? He specifies several things.
1. Restoration of lost blessings. Thou shalt be built up. All thy losses shall be repaired, and the breaches in thy fortune healed. How much Job had lost!
2. Delight in God. Job had been complaining of the Almighty; and his face was cast down in sadness.
3. Answer to prayer. Prayer is always answered where it leads to a submission to the Divine will; and true prayer always leads to this.
4. Realisation of purposes. Thou shalt form a plan or purpose, and it shall not be frustrated.
5. rower of usefulness. When men are cast down, thou shalt say, Cheer up. (Homilist.)
Standing right with God
Thou shalt have plenty of silver. But, first, the religion such a motive would produce would be worth little. Religion is not, in its nature, external. And the desire of the silver could only bring to an external conformity to the Divine commands. And, second, the motive cannot be urged. The statement of Eliphaz was grounded in a mistaken view of Divine Providence. Gold and silver are given and withheld as the sovereign Lord sees fit; and their distribution follows not the rules of holy obedience.
I. The hortatory portions or the text.
1. The belief of Eliphaz was, that Job was a great sinner; and he therefore urges the necessity of returning to God. He was mistaken in his particular views of Job.
2. Returning to God, we shall acquaint ourselves with Him, and be at peace. The expression implies knowledge and intimacy.
3. Thus standing right with God, a two-fold duty devolves on us.
(1) Due preparation for practice. Receive the law from His mouth. Acknowledge Him as supreme Lord.
(2) Practice itself. Put away iniquity,--have nothing to do with it personally: from thy tabernacles,--allow it not in the circle which thou governest.
II. Blessings shall come from this better than gold and silver.
1. Good shall come unto thee. Gods favour, the light of His countenance,--all that makes the true eternal good of the soul.
2. The Almighty shall be thy defence: against all real danger. A complete oversight and protection shall be granted thee.
3. Thou shalt delight in the Almighty: in the thought of what He is in Himself, and to thee; and in His consciously possessed favour.
4. Thou shalt lift up thy face unto God. Thou shalt not now be ashamed. Thou shalt have a holy, humble, but firm and joyful confidence. Sin makes the man afraid.
5. Thou shalt make thy prayer unto Him, and He will hear thee. There is permission to enjoy this highest privilege. Pray,--be heard.
6. Thy path shall be truly happy. The light shall shine on thy ways. Even providential obscurity shall make spiritual light more visible. (G. Cubitt.)
Returning to God by conviction and progress
In the return of a human soul to God there is decision arising from conviction,--a conviction forced upon the conscience, and will, and reason, and feelings of the heart and mind, from the unanswerable compulsory power of circumstances. With regard to religious conviction as a necessary step to our returning to the Almighty, we may steel our minds against it from many causes; one, say, from the formal custom of hearing sermons. For blended with this kind of hearing may be a self-comparison with the religious teacher himself, and the self-satisfaction which may arise from this comparison. There may stand in the way of this conviction the strong bias of early impressions, of local customs, and of deeply-rooted habits of thought and conception. We may look at religious duties through not only very limited mediums, and therefore partial, but through certain party-coloured ones, and so mistake the broad expansive and glorious character of Gods truth by the disfiguring and narrowing influence of bigotry, intolerance, and prejudice. When a man, however, steadily and fixedly sets the eye of his faith upon the Almighty, as the all-absorbing and exclusive end of his religious convictions and decisions, he returns to Him in the spirit of the prodigal. He returns to God with a humble heart, a humble faith, and a humble prayer. As a result of the return of the soul to the Almighty, it shall be built up. This points to a progress of religious life and experience. There is a power exerted, on mans behalf above and independently of himself. It is Thou shalt be built up, not Thou shalt build thyself up. The spirit of man assuming the form of a building, in a moral and religious sense, becomes so after the manner of all other structures. It has its foundations in Christ; its gradual rise in the piling up, so to speak, of one virtue upon another, as stone upon stone. But as the earthly building is dependent upon the genius of the architect, so is the spiritual building dependent upon the wisdom and power of the Almighty. We may go where the castle or palace or temple once stood in noble splendour, in proud dignity, and in great strength, but now a crumbling ruin with wails gray with age, battered by the hand of time, or made spectral-like by fire, axe, and sword. But its remaining walls and columns and arches may be restored, strengthened, replenished, and built up again. So with the human soul, its original beauty and grandeur might be defaced by sin, and all its former promises of endurance might be broken by disobedience; but by the grace and mercy of God it may be built up once more. (W. D. Horwood.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Eliphaz continues speaking to Job.
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you will be built up
Eliphaz compares Job's restoration to the rebuilding of a house that has fallen. This can be stated in active form. AT: "he will heal you and make you prosper again" (See: Metaphor and Active or Passive)
if you put unrighteousness far away from your tents
Unrighteousness is pictured as a person who is living in Job's tent who must be removed. AT: "if you and everyone in your house stops sinning" (See: Metaphor)
Lay your treasure down in the dust
To lay a treasure in the dust is to treat it as unimportant. AT: "Consider your riches as unimportant as dust" (See: Idiom)
the gold of Ophir among the stones of the brooks
To put gold in the stream is to treat it as no more valuable than stones. AT: "the gold of Ophir is as worthless as stones in a stream" (See: Idiom)
Ophir
This is the name of a region famous for its gold. (See: How to Translate Names)
the Almighty will be your treasure, precious silver to you
This means God will be more valuable to Job than any treasure. (See: Metaphor)
translationWords
return
Almighty
righteous
tent
gold
silver
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 22:23 return to the Almighty: Bildad (8:5-6) and Zophar…
22:23 return to the Almighty: Bildad (8:5-6) and Zophar (11:13-14) had already misapplied this biblical principle (Isa 55:6-7; Hos 14:1-2; Zech 1:3; Acts 26:20), and now Eliphaz also misapplies it.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.