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BILDAD

(Heb. bilda)

The Shuhite, one of Job’s three friends whose intent is consolation (Job 2:11) but who becomes a miserable comforter (16:2). The name Bildad appears nowhere else in the OT, nor does Shuha appear as a place name, but it has been linked with Shuah, Abraham’s son by Keturah, who lived in an eastern country (Gen. 25:2, 6; 1 Chr. 1:32). Scholars speculate Edomite connections.

In the first two dialogue cycles in the book of Job, the friends offer speeches of approximately equal length, to which Job responds in turn. Bildad is the second speaker in each cycle. In the first cycle Bildad’s argument begins and ends with retributive justice (Job 8:1-7, 20-22). His tone is uncompromising, but hopeful: because God’s justice is sure, if Job will make supplication to God and live uprightly, God will restore Job to his rightful place. Bildad appeals to the tradition of the ancestors (8:8-10) by quoting a parable of two plants and applying it to Job’s circumstances (8:11-19). Bildad’s condemning speech in the second cycle (ch. 18) focuses on the fate of the wicked, a common sapiential theme, moving from the wicked man’s life-long experience of terror (vv. 7-15) to his death. The wicked sink into total obscurity, leaving no memory, name, or offspring (vv. 17-19). The third cycle departs from the preceding pattern: there is no speech from Zophar, and Bildad’s speech is shortened (ch. 25). Scholars argue disruption of the third cycle; there are various suggestions for reconstruction of the text, but no textual evidence supports them. In his final speech, Bildad argues that no one can be righteous before God (25:4): if even the moon and stars are impure in God’s sight, mortals must be also (vv. 4-5). Ultimately, Bildad’s words are refuted by God (42:7).

Bibliography. D. J. A. Clines, Job 1-20. WBC 17 (Waco, 1989); N. C. Habel, The Book of Job. OTL (Philadelphia, 1985); J. G. Janzen, Job. Interpretation (Atlanta, 1985).

Patricia A. MacNicoll







Eerdmans Dictionary of the Bible (2000)

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