Job 22:8
But as for the mighty man, he had the earth; and the honourable man dwelt in it.
Original Language Analysis
וְאִ֣ישׁ
man
H376
וְאִ֣ישׁ
man
Strong's:
H376
Word #:
1 of 8
a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
זְ֭רוֹעַ
But as for the mighty
H2220
זְ֭רוֹעַ
But as for the mighty
Strong's:
H2220
Word #:
2 of 8
the arm (as stretched out), or (of animals) the foreleg; figuratively, force
וּנְשׂ֥וּא
and the honourable man
H5375
וּנְשׂ֥וּא
and the honourable man
Strong's:
H5375
Word #:
5 of 8
to lift, in a great variety of applications, literal and figurative, absolute and relative
פָ֝נִ֗ים
H6440
פָ֝נִ֗ים
Strong's:
H6440
Word #:
6 of 8
the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi
Historical Context
Ancient Near Eastern law prohibited partiality in legal judgments. The Code of Hammurabi, though hierarchical, mandated justice even for lower classes. Mosaic law explicitly forbade favoring rich or poor (Exodus 23:3, Leviticus 19:15). Eliphaz's accusation suggests Job corrupted justice by favoring powerful landowners. The irony: Eliphaz himself shows partiality by presuming the wealthy sufferer must be guilty while giving the accuser benefit of the doubt.
Questions for Reflection
- How do we guard against partiality—either favoring the powerful or romanticizing the poor?
- What does Eliphaz's false accusation teach about how theological systems can blind us to actual evidence?
- In what ways might we show 'respect of persons' in our churches, workplaces, or communities?
Analysis & Commentary
But as for the mighty man, he had the earth (וְאִישׁ זְרוֹעַ לוֹ הָאָרֶץ, ve'ish zero'a lo ha'arets)—Ish zero'a (אִישׁ זְרוֹעַ) literally means 'man of arm'—a powerful, influential person. Eliphaz accuses Job of favoring the powerful while oppressing the weak. The mighty 'had the earth'—possessed land, wealth, and influence through Job's partiality.
The honourable man dwelt in it (וּנְשׂוּא פָנִים יֵשֶׁב בָּהּ, unsu phanim yesheb bah)—Nesu phanim (נְשׂוּא פָנִים) means literally 'lifted of face,' referring to someone shown favoritism or honored. Eliphaz charges Job with the sin of respect of persons—partiality forbidden in Scripture (Leviticus 19:15, Deuteronomy 16:19, James 2:1-9). This accusation directly contradicts Job's testimony that he championed the fatherless and broke the jaws of the wicked (29:12-17). Eliphaz's slander reveals how far theological certainty will go when protecting its system.