Topic
Bildad
18 passages cited, from 4 classic reference works.
These works date from 1884–1915 and are in the public domain. They reflect the Protestant scholarship of their time: their history, archaeology and dates can be out of date, and where they interpret, other traditions read the text differently. The verses are shown in the King James Version, the wording these works were written against.
The verses
The passages the works cite, those cited by more of them first.
- Job 2:11Smith · ISBE · Nave One of Job's friends
¶ Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with…
- Genesis 25:2Easton · ISBE
And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
- Job 8:1Easton · Nave One of Job's friends
Then answered Bildad the Shuhite, and said,
- Job 18:1Easton · Nave One of Job's friends
Then answered Bildad the Shuhite, and said,
- Job 25:1Easton · Nave One of Job's friends
Then answered Bildad the Shuhite, and said,
- Job 1:19ISBE
And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
- Job 8:1–22ISBE
Then answered Bildad the Shuhite, and said, How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind? Doth God pervert judgment? or doth the Almighty pervert justice? If thy children have sinned against him,…
- Job 8:2ISBE
How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind?
- Job 8:4ISBE
If thy children have sinned against him, and he have cast them away for their transgression;
- Job 8:8–10ISBE
For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: (For we are but of yesterday, and know nothing, because our days upon earth are a shadow:) Shall not they teach thee, and tell thee, and utter words out of…
- Job 8:11ISBE
Can the rush grow up without mire? can the flag grow without water?
- Job 8:11–22ISBE
Can the rush grow up without mire? can the flag grow without water? Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. So are the paths of all that forget God; and the hypocrite’s hope shall perish: Whose hope shall be…
Show 6 more
- Job 16:6–22 ISBE
- Job 18:1–21 ISBE
- Job 18:3 ISBE
- Job 18:4 ISBE
- Job 18:5–21 ISBE
- Job 25:1–6 ISBE
In the reference works
Easton's Bible Dictionary (1897) · 4 references
Son of contention, one of Job’s friends. He is called “the Shuhite,” probably as belonging to Shuah, a district in Arabia, in which Shuah, the sixth son of Abraham by Keturah, settled (Gen. 25:2). He took part in each of the three controversies into which Job’s friends entered with him (Job 8:1; 18:1; 25:1), and delivered three speeches, very severe and stern in their tone, although less violent than those of Zophar, but more so than those of Eliphaz.
Smith's Bible Dictionary (1884) · 1 references
International Standard Bible Encyclopedia (1915) · 15 references
bil'-dad (bildadh, "Bel has loved"): The second of the three friends of Job who, coming from distant regions, make an appointment together to condole with and comfort him in his affliction (Job 2:11). He is from Shuah, an unknown place somewhere in the countries East and Southeast of Palestine (or the designation Shuhite may be intended to refer to his ancestor Shuah, one of Abraham's sons by Keturah, Ge 25:2), and from his name (compounded with Bel, the name of a Babylonian deity) would seem to represent the wisdom of the distant East. His three speeches are contained in Job 8; 18; For substance they are largely an echo of what Eliphaz has maintained, but charged with somewhat increased vehemence (compare Job 8:2; 18:3,4) because he deems Job's words so impious and wrathful. He is the first to attribute Job's calamity to actual wickedness; but he gets at it indirectly by accusing his children (who were destroyed, Job 1:19) of sin to warrant their punishment (Job 8:4). For his contribution to the discussion he appeals to tradition (Job 8:8-10), and taking Eliphaz' cue of cause and effect (Job 8:11) he gives, evidently from the literary stores of wisdom, a description of the precarious state of the wicked, to which he contrasts, with whatever implication it involves, the felicitous state of the righteous (Job 8:11-22). His second speech is an intensified description of the wicked man's woes, made as if to match Job's description of his own desperate case (compare Job 18:5-21 with Job 16:6-22), thus tacitly identifying Job with the reprobate wicked. His third speech (Job 25), which is the last utterance of the friends, is brief, subdued in tone, and for substance is a kind of Parthian shot, reiterating Eliphaz' depravity idea, the doctrine that dies hardest. This speech marks the final silencing of the friends.
John Franklin Genung
In the topical indexes
Texts: Easton's Bible Dictionary (1897); Smith's Bible Dictionary (1884); International Standard Bible Encyclopedia (1915); Nave's Topical Bible (1896), from the CrossWire SWORD modules (public domain). Verse references were parsed from the works' own markup and checked against the KJV verse list.