Job 18
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Commentaries
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The man who separates himself and seeks wisdom. The fool and the wicked man. Deep wisdom. Contention of fools. The talebearer and the slothful. The name of the Lord. Pride and presumption because of riches. Hastiness of spirit. The wounded spirit. The influence of gifts. The lot. The offended brother. The influence of the tongue. A wife a good from God. The true friend.
Open source ↗REPLY OF BILDAD. (Job 18:1-21) ye--the other two friends of Job, whom Bildad charges with having spoken mere "words," that is, empty speeches; opposed to "mark," that is, come to reason, consider the question intelligently; and then let us speak.
Open source ↗Then answered Bildad the Shuhite, and said. Who, next to Eliphaz, spoke before, and now in his turn attacks Job a second time, and more roughly and severely than before; now he gives him no advice or counsel, nor any instructions and exhortations for his good, nor suggests that it might be better times with him again, as he had done before; but only heaps up charges against him, and describes the miserable circumstances of a wicked man, as near to Job's as he could; thereby endeavouring to confirm his former position, that wicked men are punished of God, and to have this conclusion drawn from it, that Job must needs be a wicked man, since he was so greatly afflicted. Then answered Bildad the Shuhite, and said. Who, next to Eliphaz, spoke before, and now in his turn attacks Job a second time, and more roughly and severely than before; now he gives him no advice or counsel, nor any instructions and exhortations for his good, nor suggests that it might be better times with him again, as he had done before; but only heaps up charges against him, and describes the miserable circumstances of a wicked man, as near to Job's as he could; thereby endeavouring to confirm his former position, that wicked men are punished of God, and to have this conclusion drawn from it, that Job must needs be a wicked man, since he was so greatly afflicted. Job 18:2 job 18:2 job 18:2 job 18:2How long will it be ere ye make an end of words?.... Because these words are expressed the plural number, some think more persons than one are addressed, either Eliphaz and Job together, who are complained of as taking up all the time, and having all the talk to themselves, that another could scarce put in a word; Bildad could say this with a better grace, because his discourses were but short; or else all his…
Open source ↗1 Then began Bildad the Shuhite, and said: 2 How long will ye hunt for words?! Attend, and afterwards we will speak. 3 Wherefore are we accounted as beasts, And narrow-minded in your eyes? Job's speeches are long, and certainly are a trial of patience to the three, and the heaviest trial to Bildad, whose turn now comes on, because he is at pains throughout to be brief. Hence the reproach of endless babbling with which he begins here, as at Job 8:2, when he at last has an opportunity of speaking; in connection with which it must, however, not be forgotten that Job also, Job 16:3, satirically calls upon them to cease. He is indeed more entitled than his opponents to the entreaty not to weary him with long speeches. The question, Job 18:2, if קנצי six derived from קץ, furnishes no sense, unless perhaps it is, with Ralbag, explained: how long do you make close upon close in order, when you seem to have come to an end, to begin continually anew? For to give the thought: how long do you make no end of speaking, it must have been לא עד־אנה, as the lxx (μέχρι τίνος ου ̓ παύσῃ:) involuntarily inserts the negative. And what should the plur. mean by this rendering? The form קנצי = קצּי would not cause doubt; for though קצּים does not occur elsewhere in the Old Testament, it is nevertheless sufficient that it is good Aramaic (קצּין), and that another Hebr. plural, as קצי, קצוי, קצוות, would have been hardly in accordance with the usage of the language. But the plural would not be suitable here generally, the over-delicate explanation of Ralbag perhaps excepted. Since the book of Job abounds in Arabisms, and in Arabic qanaṣa (as synon. of ṣâd) signifies venari, venando capere, and qanṣun (maqnaṣun) cassis, rete venatorium; since, further, שׂים קנצים (comp. שׂים ארב, Jer 9:7…
Open source ↗Bildad here shoots his arrows, even bitter words, against poor Job, little thinking that, though he was a wise and good man, in this instance he was serving Satan's design in adding to Job's affliction. I. He charges him with idle endless talk, as Eliphaz had done (Job 15:2, Job 15:3): How long will it be ere you make an end of words? Job 18:2. Here he reflects, not only upon Job himself, but either upon all the managers of the conference (thinking perhaps that Eliphaz and Zophar did not speak so closely to the purpose as they might have done) or upon some that were present, who possibly took part with Job, and put in a word now and then in his favour, though it be not recorded. Bildad was weary of hearing others speak, and impatient till it came to his turn, which cannot be observed to any man's praise, for we ought to be swift to hear and slow to speak. It is common for contenders to monopolize the reputation of wisdom, and then to insist upon it as their privilege to be dictators. How unbecoming this conduct is in others every one can see; but few that are guilty of it can see it in themselves. Time was when Job had the last word in all debates (Job 29:22): After my words they spoke not again. Then he was in power and prosperity; but now that he was impoverished and brought low he could scarcely be allowed to speak at all, and every thing he said was as much vilified as formerly it had been magnified. Wisdom therefore (as the world goes) is good with an inheritance (Ecc 7:11); for the poor man's wisdom is despised, and, because he is poor, his words are not heard, Ecc 9:16. II. With a regardlessness of what was said to him, intimated in that, Mark, and afterwards we will speak. And it is to no purpose to speak, though what is said be ever so much to the purpose, if t…
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… בִּלְדַּד (Bildad, H1085) — Bildad, one of Job's friends שׁוּחִי (Shûwchîy, H7747) — a Shuchite or descendant of Shuach אָמַר (ʼâmar, H559) — to say (used with great latitude)
Open source ↗עַד (ʻad, H5704) — as far (or long, or much) as, whether of space (even unto) or time (during, while, until)… שׂוּם (sûwm, H7760) — to put (used in a great variety of applications, literal, figurative, inferentially, and… קֶנֶץ (qenets, H7078) — perversion מִלָּה (millâh, H4405) — a word; collectively, a discourse; figuratively, a topic בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand אַחַר (ʼachar, H310) — properly, the hind part; generally used as an adverb or conjunction, after (in various… דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a…
Open source ↗חָשַׁב (châshab, H2803) — properly, to plait or interpenetrate, i.e. (literally) to weave or (generally) to… בְּהֵמָה (bᵉhêmâh, H929) — properly, a dumb beast; especially any large quadruped or animal (often collective) טָמָה (ṭâmâh, H2933) — to be impure in a religious sense עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
Open source ↗טָרַף (ṭâraph, H2963) — to pluck off or pull to pieces; causatively to supply with food (as in morsels) נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) עָזַב (ʻâzab, H5800) — to loosen, i.e. relinquish, permit, etc. צוּר (tsûwr, H6697) — properly, a cliff (or sharp rock, as compressed); generally, a rock or boulder;… עָתַק (ʻâthaq, H6275) — to remove (intransitive or transitive) figuratively, to grow old; specifically, to… מָקוֹם (mâqôwm, H4725) — properly, a standing, i.e. a spot; but used widely of a locality (general or specific);…
Open source ↗אוֹר (ʼôwr, H216) — illumination or (concrete) luminary (in every sense, including lightning, happiness, etc.) רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person דָּעַךְ (dâʻak, H1846) — to be extinguished; figuratively, to expire or be dried up שָׁבִיב (shâbîyb, H7632) — flame (as split into tongues) אֵשׁ (ʼêsh, H784) — fire (literally or figuratively) נָגַהּ (nâgahh, H5050) — to glitter; causatively, to illuminate
Open source ↗אוֹר (ʼôwr, H216) — illumination or (concrete) luminary (in every sense, including lightning, happiness, etc.) חָשַׁךְ (châshak, H2821) — to be dark (as withholding light); transitively, to darken אֹהֶל (ʼôhel, H168) — a tent (as clearly conspicuous from a distance) נִיר (nîyr, H5216) — a lamp (i.e. the burner) or light (literally or figuratively) דָּעַךְ (dâʻak, H1846) — to be extinguished; figuratively, to expire or be dried up
Open source ↗צַעַד (tsaʻad, H6806) — a pace or regular step אוֹן (ʼôwn, H202) — ability, power, (figuratively) wealth יָצַר (yâtsar, H3334) — to press (intransitive), i.e. be narrow; figuratively, be in distress עֵצָה (ʻêtsâh, H6098) — advice; by implication, plan; also prudence שָׁלַךְ (shâlak, H7993) — to throw out, down or away (literally or figuratively)
Open source ↗שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) רֶשֶׁת (resheth, H7568) — a net (as catching animals) רֶגֶל (regel, H7272) — a foot (as used in walking); by implication, a step; by euphemistically the pudenda הָלַךְ (hâlak, H1980) — to walk (in a great variety of applications, literally and figuratively) שְׂבָכָה (sᵉbâkâh, H7639) — a net-work, i.e. (in hunting) a snare, (in architecture) a ballustrade; also a…
Open source ↗פַּח (pach, H6341) — a (metallic) sheet (as pounded thin); also a spring net (as spread out like a lamina) אָחַז (ʼâchaz, H270) — to seize (often with the accessory idea of holding in possession) עָקֵב (ʻâqêb, H6119) — a heel (as protuberant); hence, a track; figuratively, the rear (of an army) צַמִּים (tsammîym, H6782) — a noose (as fastening); figuratively, destruction חָזַק (châzaq, H2388) — to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively…
Open source ↗חֶבֶל (chebel, H2256) — a rope (as twisted), especially a measuring line; by implication, a district or… טָמַן (ṭâman, H2934) — to hide (by covering over) אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) מַלְכֹּדֶת (malkôdeth, H4434) — a snare נָתִיב (nâthîyb, H5410) — a (beaten) track
Open source ↗בַּלָּהָה (ballâhâh, H1091) — alarm; hence, destruction בָּעַת (bâʻath, H1204) — to fear סָבִיב (çâbîyb, H5439) — (as noun) a circle, neighbour, or environs; but chiefly (as adverb, with or without… פּוּץ (pûwts, H6327) — to dash in pieces, literally or figuratively (especially to disperse) רֶגֶל (regel, H7272) — a foot (as used in walking); by implication, a step; by euphemistically the pudenda
Open source ↗אוֹן (ʼôwn, H202) — ability, power, (figuratively) wealth רָעֵב (râʻêb, H7457) — hungry (more or less intensely) אֵיד (ʼêyd, H343) — oppression; by implication misfortune, ruin כּוּן (kûwn, H3559) — properly, to be erect (i.e. stand perpendicular); hence (causatively) to set up, in a… צֵלָע (tsêlâʻ, H6763) — a rib (as curved), literally (of the body) or figuratively (of a door, i.e. leaf); hence,…
Open source ↗אָכַל (ʼâkal, H398) — to eat (literally or figuratively) בַּד (bad, H905) — properly, separation; by implication, a part of the body, branch of atree, bar… עוֹר (ʻôwr, H5785) — skin (as naked); by implication, hide, leather בְּכוֹר (bᵉkôwr, H1060) — firstborn; hence, chief מָוֶת (mâveth, H4194) — death (natural or violent); concretely, the dead, their place or state (hades);…
Open source ↗מִבְטָח (mibṭâch, H4009) — properly, a refuge, i.e. (objective) security, or (subjective) assurance נָתַק (nâthaq, H5423) — to tear off אֹהֶל (ʼôhel, H168) — a tent (as clearly conspicuous from a distance) צָעַד (tsâʻad, H6805) — to pace, i.e. step regularly; (upward) to mount; (along) to march; (down and causatively)… מֶלֶךְ (melek, H4428) — a king בַּלָּהָה (ballâhâh, H1091) — alarm; hence, destruction
Open source ↗Cross-references
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Now when Job’s three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—heard about all this adversity that had come upon him, each of them came from his home, and they met together to go and sympathize with Job and comfort him.
Then Bildad the Shuhite replied:
Then Bildad the Shuhite replied: