Job 18:1
Parallel Verses
English Standard Version
Then Bildad the Shuhite answered and said:

King James Bible
Then answered Bildad the Shuhite, and said,

American Standard Version
Then answered Bildad the Shuhite, and said,

Douay-Rheims Bible
Then Baldad the Suhite answered, and said:

English Revised Version
Then answered Bildad the Shuhite, and said,

Webster's Bible Translation
Then answered Bildad the Shuhite, and said,

Job 18:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

10 But only come again all of you!

I shall not find a wise man among you. -

11 My days are past, My purposes cut off,

The cherished thoughts of my heart, -

12 Ye explain night as day,

Light is near when darkness sets in.

The truly righteous man, even if in the midst of his affliction he should see destruction before him, does not however forsake God. But (nevertheless) ye - he exclaims to the friends, who promise him a long and prosperous life if he will only humble himself as a sinner who is receiving punishment - repeat again and again your hortatory words on penitence! a wise man who might be able to see into my real condition, I shall not find among you. He means that they deceive themselves concerning the actual state of the case before them; for in reality he is meeting death without being deceived, or allowing himself to be deceived, about the matter. His appeal is similar to Job 6:29. Carey translates correctly: Attack me again with another round of arguments, etc. Instead of ואוּלם, as it is written everywhere else (generally when the speech is drawing to a close), we find ואלּם (as the form of writing אלם, אלּם occurs also in the subst. אוּלם), perh. in order to harmonize with כּלּם, which is here according to rule instead of כּלּכם, which corresponds more to our form of a vocative clause, just as in 1 Kings 22:28; Micah 1:2 (Ewald, 327, a).

(Note: Comp. my Anekdota zur Gesch. der mittelalterlichen Scholastik unter Juden und Moslemen (1841), S. 380.)

In וּבאוּ תּשׁוּבוּ the jussive and imper. (for the Chethib יבאי, which occurs in some Codd. and editions, is meaningless) are united, the former being occasioned by the arrangement of the words, which is unfavourable to the imper. (comp. Ew. 229); moreover, the first verb gives the adverbial notion iterum, denuo to the second, according to Ges. 142, 3, a.

What follows, Job 17:11, is the confirmation of the fact that there is no wise man among them who might be able to give him efficient solace by a right estimate of the magnitude and undeservedness of his suffering. His life is indeed run out; and the most cherished plans and hopes which he had hedged in and fostered for the future in his heart, he has utterly and long since given up. The plur. (occurring only here) of זמּה, which occurs also sensu malo, signifies projects, as מזמות, Job 21:27; Job 42:2, from זמם, to tie; Aben-Ezra refers to the Arab. zamâm (a thread, band, esp. a rein). These plans which are now become useless, these cherished thoughts, he calls מורשׁי, peculia (from ירשׁ, to take possession of) of his heart. Thus, after Obad. Oba 1:17, Gecatilia (in Aben-Ezra) also explains, while, according to Ewald, Beitrge, S. 98, he understands the heart-strings, i.e., the trunks of the arteries (for thus is Arab. n't to be explained), and consequently, as Ewald himself, and even Farisol, most improbably combines מורשׁ with מותר (יתר). Similarly the lxx τὰ ἄρθρα τῆς καρδίας, as though the joints (instead of the valves) of the heart were intended; probably with Middeldorpf, after the Syriac Hexapla, ἄκρα is to be read instead of ἄρθρα; this, however, rests upon a mistaking of מורשׁי for ראשׁי. While he is now almost dead, and his life-plans of the future are torn away (נתּקוּ), the friends turn night into day (שׂים, as Isaiah 5:20); light is (i.e., according to their opinion) nearer than the face of darkness, i.e., than the darkness which is in reality turned to him, and which is as though it stared at him from the immediate future. Thus Nolde explains it as comparative, but connecting Job 17:12 with ישׂימו, and considering פני (which is impossible by this compar. rendering) as meaningless: lucem magis propinquam quam tenebras. It is however possible that מפני is used the same as in Job 23:17 : light is, as they think near before darkness, i.e., while darkness sets in (ingruentibus tenebris), according to which we have translated. If we understand Job 23:12 from Job's standpoint, and not from that of the friends, מן קרוב is to be explained according to the Arab. qrı̂b mn, prope abest ab, as the lxx even translatesφῶς ἐγγὺς ἀπὸ προσώπου σκότους, which Olympiodorus interprets by ου ̓ μακρὰν σκότους. But by this rendering פני makes the expression, which really needs investigation, only still lamer. Renderings, however, like Renan's Ah! votre lumire resemble aux tenbres, are removed from all criticism. The subjective rendering, by which Job 17:12 is under the government of ישׂימו, is after all the most natural. That he has darkness before him, while the friends present to him the approach of light on condition of penitence, is the thought that is developed in the next strophe.

Job 18:1 Parallel Commentaries

Treasury of Scripture Knowledge

Bildad

Job 2:11 Now when Job's three friends heard of all this evil that was come on him, they came every one from his own place; Eliphaz the Temanite...

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

Job 25:1 Then answered Bildad the Shuhite, and said,

Job 42:7-9 And it was so, that after the LORD had spoken these words to Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against you...

Cross References
Job 2:11
Now when Job's three friends heard of all this evil that had come upon him, they came each from his own place, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They made an appointment together to come to show him sympathy and comfort him.

Job 17:16
Will it go down to the bars of Sheol? Shall we descend together into the dust?"

Job 18:2
"How long will you hunt for words? Consider, and then we will speak.

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