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November 20    Scripture



Bible Names A-G: Bildad


Bildad in Easton's Bible Dictionary 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 in Fausset's Bible Dictionary BILDAD or BENLEDAD ("son of contention, disputant".) Second of Job's (Job 2:11; Job 2:8; Job 2:18; Job 2:25) three friends. The Shuhite, i.e. sprung from Shuah, Abraham's son by Keturah, who was sent eastward by Abraham and founded an Arab tribe (Genesis 25:2) Syccea, in Arabia Deserta, E. of Batanea, mentioned by Ptolemy, is identified by Gesenius with the Shuhite country. Bildad is less violent than Zophar, though more so than Eliphaz.

Bildad in Hitchcock's Bible Names old friendship

Bildad in Naves Topical Bible One of Job's friends Job 2:11; 8:1; 18:1; 25:1

Bildad in Smiths Bible Dictionary (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 in the Bible Encyclopedia - ISBE 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 Israel (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.

Bildad in Wikipedia the Shuhite was one of Job's three friends. A descendant (or follower) of Shuah, son of Abraham and Keturah, whose family lived in the deserts of Arabia. His intent was consolation, but he became an accuser, asking Job what he has done to deserve God's wrath.

Bildad Scripture - Job 2:11 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 him and to comfort him.

Bildad Scripture - Job 42:9 So Eliphaz the Temanite and Bildad the Shuhite [and] Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.

Bildad Scripture - Job 8:1 Then answered Bildad the Shuhite, and said,

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