Eliphaz the Temanite, along with Bildad the Shuhite and Zophar the Naamathite, engaged in a prolonged debate with Job from chapter 3 through chapter 31. They argued from a limited perspective that Job's calamitous circumstances must be the result of some hidden sin he had committed to provoke the Almighty. As Job maintained his innocence, Eliphaz and his companions escalated from subtle hints of wrongdoing to direct accusations. Their narrow view of God's justice and nature led them to insist that Job was a secret sinner who had received his just deserts. Later, Elihu, a younger companion, criticized Eliphaz and the others for failing to effectively refute Job, expressing his wrath because they had condemned Job without providing a true answer.

Eliphaz the Temanite, one of Job's three friends, speaks first among them, likely due to his age and perceived wisdom, taking a prominent position in the dialogue. His name, meaning "God is gold," suggests purity or glory, and he is identified as an Edomite, possibly linked to the Eliphaz of Genesis 36:4, son of Esau, associated with the city of Teman, thus called the Temanite. In his initial speech in Job 4:1-21, Eliphaz addresses Job with a tone of respect but little compassion, viewing him as a pious man who has strayed. He questions whether Job will grow weary of words, reminding him of past strength given to others, yet now Job falters under his own troubles. Eliphaz asserts that the innocent do not perish and the upright are not cut off, implying that Job's suffering must stem from iniquity, as those who sow trouble reap the same by God's judgment. He recounts a mysterious vision in the night, where a spirit challenges the notion that a mortal can be more righteous than God, emphasizing human frailty and unworthiness, further suggesting Job's plight is deserved. Throughout the dialogue, Eliphaz maintains a perspective rooted in cause and effect, insisting that suffering equates to punishment for sin, a view shared by his companions. His arguments, though grounded in a principle of retributive justice, fail to address Job's unique situation. In Job 42:7-8, God directly rebukes Eliphaz and his two friends for not speaking rightly of Him, unlike His servant Job. God's wrath is aroused against Eliphaz, demanding a significant sacrifice of seven bulls and seven rams, and requiring Job's intercession to avert divine punishment for their folly. This divine judgment reveals that Eliphaz's assumptions about God's character and justice were incorrect, as they wrongly imputed that God was punishing Job for sin, when in truth, the suffering was meant for Job's spiritual growth.

In Job 15, Eliphaz the Temanite responds to Job's assertions in the preceding chapters, challenging Job's claim to wisdom. Eliphaz contends that Job's attitude is revealed through his incoherent and empty words, which alone demonstrate a lack of true understanding. He accuses Job of filling himself with vain knowledge, likening his arguments to the east wind—tempestuous, stifling, and destructive, offering no substance or relevance to the issues at hand. Eliphaz questions whether a wise man should engage in unprofitable talk or use speeches that accomplish no good. Furthermore, Eliphaz charges Job with casting off the fear of God and restraining prayer before Him. He suggests that Job's iniquity shapes his speech, leading him to choose the tongue of the crafty. According to Eliphaz, Job's own mouth condemns him, as his lips testify against his wisdom and reverence. He argues that Job's discourse lacks maturity, resembling childish reasoning rather than sincere and wise argumentation. Eliphaz perceives Job's words as a calculated attempt to evoke pity from his friends and to portray himself as devout, while unintentionally distorting the true nature of God's governance. Eliphaz also warns that Job's arguments, if continued, could lead him to a dangerous place of losing all fear of God. He points out that Job indirectly accuses God of unfairness to humanity, thereby showing a lack of proper reverence. Ultimately, Eliphaz asserts that Job's own words serve as self-condemnation, reflecting a failure to maintain the awe and respect due to his Creator.