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Bildad's speech is charged with somewhat increased vehemence, compared to Eliphaz who spoke first, because Bildad found Job's words too angry and impious. He was the first of Job's friends to attribute Job's calamity to actual wickedness; however, he does so indirectly, by accusing Job's children (who were destroyed in the opening scenes, Job 1 ...
Bildad rebukes Job (verses 1–5). Bildad describes the fate of the wicked (verses 5–21) [11] Whereas in their first speech both Eliphaz and Bildad focus on the nature of God, in their second speech both explore the topic of the fate of the wicked, suggesting in the course of the conversation they become more convinced that Job is among the ...
Bildad: Humans Are Worthless before God (25:1–6) Job (26:1–27:23) Interlude – A Poem on Wisdom (28:1–28) Job's Summing Up (29:1–31:40) The Dialogue section is composed in the format of poetry with distinctive syntax and grammar. [5]
Bildad also refers to Eliphaz' revelation in chapter 25, although he presents the concept as his own. Job rebukes him for it: "What a help you are to the weak! How you have saved the arm without strength! What counsel you have given to one without wisdom! What helpful insight you have abundantly provided! To whom have you uttered words?
The Talmud says in Baba Bathra 15b, "Seven prophets prophesied to the heathen, namely, Balaam and his father, Job, Eliphaz the Temanite, Bildad the Shuhite, Zophar the Naamathite, and Elihu, the son of Barachel the Buzite." In the King James translation of 2 Peter 2:15, Beor is called Bosor (from the Greek Βεὼρ).
Bildad the Shuhite offers his opinion of Job's predicament. He posits that Job's children must have been sinful and that "God will not cast away a perfect man." People: Bildad. Related Articles: Shuhite. English Text: American Standard - Douay-Rheims - Free - King James - Jewish Publication Society - Tyndale - World English - Wycliffe
Bildad believes that suffering is punishment, so the death of Job's children is proof that they have sinned (verse 4–7). [17] The source of Bildad's argument is the long-held traditions, those searched out by former generations and appeared to have stood the test of time (verses 8–10).
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