Then Bildad the Shuhite replied:
*Then*
This word indicates a continuation of the dialogue between Job and his friends. It suggests a sequence in the ongoing debate, highlighting the back-and-forth nature of the discourse. The book of Job is structured as a series of speeches, and this word marks the beginning of Bildad's second response to Job.

*Bildad*
Bildad is one of Job's three friends who come to comfort him in his suffering. His name may mean "son of contention" or "Bel has loved." Bildad is often seen as representing traditional wisdom and orthodoxy. His speeches are characterized by a strict adherence to the retributive justice principle, which holds that suffering is a direct result of sin.

*the Shuhite*
This designation refers to Bildad's ethnic or tribal affiliation. The Shuhites are believed to be descendants of Shuah, one of Abraham's sons by Keturah (Genesis 25:2). This connection places Bildad within the broader narrative of the descendants of Abraham, suggesting a shared cultural and religious heritage with Job.

*replied*
The act of replying indicates that Bildad is responding to Job's previous speech. In the context of the book, this reply is part of a larger dialogue where Job's friends attempt to explain his suffering through their understanding of divine justice. Bildad's reply is often characterized by a lack of empathy and a rigid application of traditional wisdom, which contrasts with Job's personal experience of suffering.1. Bildad the Shuhite
One of Job's three friends who come to comfort him during his suffering. Bildad is known for his traditional and somewhat harsh perspective on Job's plight, often emphasizing the justice of God and the retribution for sin.

2. Job
The central figure of the Book of Job, a man described as blameless and upright, who faces immense suffering and loss. His account is a profound exploration of faith, suffering, and divine justice.

3. The Dialogue
This verse marks the beginning of Bildad's second speech to Job. The dialogues between Job and his friends form the core of the book, exploring themes of suffering, justice, and the nature of God.Understanding Traditional Wisdom
Bildad represents a traditional view of wisdom that equates suffering with punishment for sin. While this perspective is part of biblical teaching, it is not the whole picture. We must be cautious in applying this view to others' suffering.

The Complexity of Suffering
The Book of Job challenges simplistic explanations for suffering. As believers, we should seek to understand the complexity of human suffering and avoid quick judgments.

The Role of Friends in Suffering
Bildad's approach to Job's suffering teaches us about the importance of empathy and sensitivity when supporting others. Our words can either comfort or wound those who are hurting.

The Nature of God’s Justice
Bildad's speeches prompt us to reflect on the nature of God's justice. While God is just, His ways and thoughts are higher than ours, and His justice may not always align with human expectations.

Faith Amidst Trials
Job's account encourages us to maintain faith and integrity even when we do not understand our circumstances. Trusting in God's character is crucial during times of trial.XVIII.

(1) How long?--Bildad begins very much as Job himself had done (Job 16).

Verses 1-21. - Bildad's second speech is no improvement upon his first (ch. 8.). He has evidently been exceedingly nettled by Job's contemptuous words concerning his "comforters" (Job 16:2, 11; Job 17:10); and aims at nothing but venting his anger, and terrifying Job by a series of denunciations and threats. Job has become to him "the wicked man" (vers. 5, 21), an embodiment of all that is evil, and one "that knoweth not God." No punishment is too severe for him. Verses 1, 2. - Then answered Bildad the Shuhite, and said, How long will it be ere ye make an end of words? (So Rosenmuller, Gesenius, Welte, Merx, Lee, and Canon Cook.) Others render, "How long will ye lay snares for words?" which is a possible translation, but does not give a very good sense. Bildad, a tolerably concise speaker himself (see Job 8:2-22; Job 25:2-6), is impatient at the length of Job's replies. He had already, in his former speech (Job 8:2), reproached Job with his prolixity; now he repeats the charge. The employment of the second person plural in this and the following verses is not very easily accounted for. Bildad can scarcely mean to blame his friend Eliphaz. Perhaps he regards Job as having supporters among the lookers-on, of whom there may have been several besides Elihu (Job 32:2). Mark; rather, consider; i.e. think a little, instead of talking. And afterwards we will speak. Then, calmly and without hurry, we will proceed to reply to what you have said.

Parallel Commentaries ...


Then Bildad
בִּלְדַּ֥ד (bil·daḏ)
Noun - proper - masculine singular
Strong's 1085: Bildad -- perhaps 'Bel has loved', one of Job's friends

the Shuhite
הַשֻּׁחִ֗י (haš·šu·ḥî)
Article | Noun - proper - masculine singular
Strong's 7747: Shuhite -- a Shuchite

replied:
וַ֭יַּעַן (way·ya·‘an)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 6030: To answer, respond


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OT Poetry: Job 18:1 Then Bildad the Shuhite answered (Jb)