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HEBREW: 1085 ddlb Bildad
NAVE: Bildad
EBD: Bildad
Bigotry | Bigtha | Bigthan | Bigvai | Bikath-Aven | Bildad | Bilgah | Bilhah | Bilhan | Bill of Divorce | Bill Of Divorcement


In Bible versions:

the Shuhite man who was a friend of Job

old friendship
Arts Topics: Portraits of Bildad


Strongs #01085: ddlb Bildad

Bildad = "confusing (by mingling) love"

1) the second friend of Job

1085 Bildad bil-dad'

of uncertain derivation; Bildad, one of Job's

Bildad [EBD]

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.

Bildad [NAVE]

BILDAD, one of Job's friends, Job 2:11; 8:1; 18:1; 25:1.


(son of contention), the second of Job?s three friends. He is called "the Shuhite," which implies both his family and nation. (Job 2:11) (B.C. about 2000.)


BILDAD - 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, Gen 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 and 25. For substance they are largely an echo of what Eliphaz has maintained, but charged with somewhat increased vehemence (compare 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, 1:19) of sin to warrant their punishment (8:4). For his contribution to the discussion he appeals to tradition (8:8-10), and taking Eliphaz' cue of cause and effect (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 (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 18:5-21 with 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

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