In Job 4:7-11, Eliphaz first argues that the wicked perish — here he directly applies that logic to Job's abundant evil.

Job 15:5 (Eliphaz) directly states that Job's iniquity guides his speech, reinforcing the charge of abundant evil.

Job 15:6 continues Eliphaz's accusation that Job's own words condemn him, linking to the charge of endless iniquities.

Job 21:27 has Job turning the tables, accusing his friends of scheming against him — directly opposing Eliphaz's charge of abundant evil here.

Job 32:3 (Elihu) condemns the friends for wrongly declaring Job guilty — directly opposing Eliphaz's charge of abundant evil here.

In Job 13:23, Job demands to know his specific sins, directly responding to Eliphaz's charge of endless iniquities.

In Job 16:17, Job claims innocence — 'no violence in my hands' — directly opposing Eliphaz's charge of great wickedness.

In Job 29:12, Job recalls his righteous deeds of helping the poor, contrasting with Eliphaz's accusation of endless iniquities.

In Job 7:20, Job questions why God targets him for sin, contrasting with Eliphaz's assertion that his wickedness is great.

In Job 9:29, Job laments he will be condemned anyway, contrasting with Eliphaz's claim that his guilt is obvious and deserved.

Job 11:14 (Zophar) similarly urges Job to remove iniquity, echoing the charge of abundant evil here.

In Luke 13:2, Jesus rejects the idea that suffering equals sin, directly opposing Eliphaz's logic here.

John 9:3 similarly denies that suffering is punishment for sin, contrasting Eliphaz's accusation.

Isaiah 54:17 promises God's servants will be vindicated, contrasting Eliphaz's false accusation that Job's suffering proves his wickedness.