In the last chapter of the book of Job G-d tells Eliphaz, Bildad and Zophar that they have not spoken truth about Him. G-d does not mention Elihu which implies that whatever Elihu said about G-d is truth. Does this mean that everything that Eliphaz, Bildad and Zophar said about who G-d is, and what G-d does is not truth and we should not rely on that to inform us about G-d? That would mean that passages like Chapter 21: 21-30 and Chapter 4 are not to be considered truth.
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https://www.sefaria.org/Job.42.7?ven=The_Koren_Jerusalem_Bible&lang=bi&with=Rashi&lang2=en
Anytime you'd like the Jewish perspective on a Bible verse, please start with the Jerusalem translation, and Rashi's commentary -- all available in English, for free, on Sefaria.org. As seen above.
"truth" is a poor translation; the word here is not emet, but nachon, which is more like "proper."
Rashi explains that the trio had blamed Job for his own suffering when he was down, which was "improper"; Elihu hadn't done so. The Talmud stresses that someone in pain should be given a lot more slack for what they, and most of the Jewish commentaries apply that here -- Job was hurting, so we can't blame him, but for you to kick him when he was down was improper!
because you did not speak Because you did not speak to Me with a correct argument as did My servant Job, for he did not rebel against Me except for what he said (above 9:22), “He destroys both the innocent and the wicked,” and through the Adversary who denounces the world, as it is stated (ibid. verse 23): “If the scourge kills suddenly etc.” And if he continued to speak, he spoke because of the severity of the pains that burdened him and overwhelmed him; but you rebelled by condemning him, saying (4: 6), “Behold, your fear was your foolishness,” and you held him to be a wicked man, and at the end when you were silenced and defeated before him, you should have consoled him as Elihu did. Was it not enough for Job with his trouble and his sufferings, that you added rebellion to your sins to provoke him?
Other commentaries (Metzudas David) actually read the phrasing differently -- just like Job, none of you spoke properly -- i.e. everyone's musings missed the mark, but at least Job is "My servant" and only saying this out of the pain.
Malbim takes a fascinating different approach: Job knew the right thing in his heart, but the pain made him shout out all sorts of complaints. His buddies didn't truly believe, but were spouting platitudes. Thus, G-d calls them out. (While it's certainly not Scripture, a similar point comes up to readers of Shakespeare, whether to read Polonius' advice to Laertes (to thine own self be true) as sincere, or is he just shallowly reciting some common morals lines everyone said at the time, and doesn't really mean it.)
