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HEBREW: 6691 rpwu Tsowphar
NAVE: Zophar
EBD: Zophar
SMITH: ZOPHAR
ISBE: ZOPHAR
PORTRAITS: Zophar
Zoheleth | Zoheleth, The Stone Of | Zoheth | Zoology | Zophah | Zophar | Zophim | Zophim, Field of | Zophim, The Field Of | Zorah | Zorathites

Zophar

In Bible versions:

Zophar: NET AVS NIV NASB TEV
a Naamathite man who was a friend of Job

rising early; crown
Arts:
Arts Topics: Portraits of Zophar

Hebrew

Strongs #06691: rpwu Tsowphar

Zophar = "sparrow"

1) the 3rd friend of Job

6691 Tsowphar tso-far'

from 6852; departing; Tsophar, a friend of Job:-Zophar.
see HEBREW for 06852

Zophar [EBD]

chirping, one of Job's friends who came to condole with him in his distress (Job 2:11. The LXX. render here "king of the Mineans" = Ma'in, Maonites, Judg. 10:12, in Southern Arabia). He is called a Naamathite, or an inhabitant of some unknown place called Naamah.

Zophar [NAVE]

ZOPHAR, one of Job's three friends, Job 2:11; 11; 20; 42:7-9.

ZOPHAR [SMITH]

(sparrow), one of the three friends of Job. (Job 2:11; 11:1; 20:1; 42:9)

ZOPHAR [ISBE]

ZOPHAR - zo'-far (tsphar, meaning doubtful, supposed from root meaning "to leap"; Sophar): One of the three friends of Job who, hearing of his affliction, make an appointment together to visit and comfort him. He is from the tribe of Naamah, a tribe and place otherwise unknown, for as all the other friends and Job himself are from lands outside of Palestine, it is not likely that this place was identical with Naamah in the West of Judah (Josh 15:41). He speaks but twice (Job 11; 20); by his silence the 3rd time the writer seems to intimate that with Bildad's third speech (Job 25; see under BILDAD) the friends' arguments are exhausted. He is the most impetuous and dogmatic of the three (compare Job 11:2,3; 20:2,3); stung to passionate response by Job's presumption in maintaining that he is wronged and is seeking light from God. His words are in a key of intensity amounting to reckless exaggeration. He is the first to accuse Job directly of wickedness; averring indeed that his punishment is too good for him (11:6); he rebukes Job's impious presumption in trying to find out the unsearchable secrets of God (11:7-12); and yet, like the rest of the friends, promises peace and restoration on condition of penitence and putting away iniquity (11:13-19). Even from this promise, however, he reverts to the fearful peril of the wicked (11:20); and in his 2nd speech, outdoing the others, he presses their lurid description of the wicked man's woes to the extreme (20:5-29), and calls forth a straight contradiction from Job, who, not in wrath, but in dismay, is constrained by loyalty to truth to acknowledge things as they are. Zophar seems designed to represent the wrong-headedness of the odium theologicum.

John Franklin Genung




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