TRV
Translation
King James Version
His remembrance shall perish from the earth, and he shall have no name in the street.
Complete Jewish Bible
Memory of him will fade from the land, while abroad his name will be unknown.
Berean Standard Bible
The memory of him perishes from the earth, and he has no name in the land.
American Standard Version
His remembrance shall perish from the earth, And he shall have no name in the street.
World English Bible Messianic
His memory shall perish from the earth. He shall have no name in the street.
Geneva Bible (1599)
His remembrance shall perish from the earth, and he shall haue no name in the streete.
Young's Literal Translation
His memorial hath perished from the land, And he hath no name on the street.
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In the KJVVerse 13,294 of 31,102
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Commentary on Job 18 verses 11–21
11 ¶ Terrors shall make him afraid on every side, and shall drive him to his feet.
12 His strength shall be hungerbitten, and destruction shall be ready at his side.
13 It shall devour the strength of his skin: even the firstborn of death shall devour his strength.
14 His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors.
15 It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation.
16 His roots shall be dried up beneath, and above shall his branch be cut off.
17 His remembrance shall perish from the earth, and he shall have no name in the street.
18 He shall be driven from light into darkness, and chased out of the world.
19 He shall neither have son nor nephew among his people, nor any remaining in his dwellings.
20 They that come after him shall be astonied at his day, as they that went before were affrighted.
21 Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God.
Bildad here describes the destruction itself which wicked people are reserved for in the other world, and which, in some degree, often seizes them in this world. Come, and see what a miserable condition the sinner is in when his day comes to fall.
I. See him disheartened and weakened by continual terrors arising from the sense of his own guilt and the dread of God's wrath (Job 18:11, Job 18:12): Terror shall make him afraid on every side. The terrors of his own conscience shall haunt him, so that he shall never be easy. Wherever he goes, these shall follow him; which way soever he looks, these shall stare him in the face. It will make him tremble to see himself fought against by the whole creation, to see Heaven frowning on him, hell gaping for him, and earth sick of him. He that carries his own accuser, and his own tormentor, always in his bosom, cannot but be afraid on every side. This will drive him to his feet, like the malefactor, who, being conscious of his own guilt, takes to his heels and flees when none pursues, Pro 28:1. But his feet will do him no service; they are fast in the snare, Job 18:9. The sinner may as soon overpower the divine omnipotence as flee from the divine omniscience, Amo 9:2, Amo 9:3. No marvel that the sinner is dispirited and distracted with fear, for, 1. He sees his ruin approaching: Destruction shall be ready at his side, to seize him whenever justice gives the word, so that he is brought into desolation in a moment, Psa 73:19. 2. He feels himself utterly unable to grapple with it, either to escape it or to bear up under it. That which he relied upon as his strength (his wealth, power, pomp, friends, and the hardiness of his own spirit) shall fail him in the time of need, and be hunger-bitten, that is, it shall do him no more service than a famished man, pining away for hunger, would do in work or war. The case being thus with him, no marvel that he is a terror to himself. Note, The way of sin is a way of fear, and leads to everlasting confusion, of which the present terrors of an impure and unpacified conscience are earnests, as they were to Cain and Judas.
II. See him devoured and swallowed up by a miserable death; and miserable indeed a wicked man's death is, how secure and jovial soever his life was. 1. See him dying, arrested by the first-born of death (some disease, or some stroke that has in it a more than ordinary resemblance of death itself; so great a death, as it is called, Co2 1:10, a messenger of death that has in it an uncommon strength and terror), weakened by the harbingers of death, which devour the strength of his skin, that is, it shall bring rottenness into his bones and consume them. His confidence shall then be rooted out of his tabernacle (Job 18:14), that is, all that he trusted to for his support shall be taken from him, and he shall have nothing to rely upon, no, not his own tabernacle. His own soul was his confidence, but that shall be rooted out of the tabernacle of the body, as a tree that cumbered the ground. "Thy soul shall be required of thee." 2. See him dead, and see his case then with an eye of faith. (1.) He is then brought to the king of terrors. He was surrounded with terrors while he lived (Job 18:11), and death was the king of all those terrors; they fought against the sinner in death's name, for it is by reason of death that sinners are all their lifetime subject to bondage (Heb 2:15), and at length they will be brought to that which they so long feared, as a captive to the conqueror. Death is terrible to nature; our Saviour himself prayed, Father, save me from this hour. But to the wicked it is in a special manner the king of terrors, both as it is a period to that life in which they placed their happiness and a passage to that life where they will find their endless misery. How happy then are the saints, and how much indebted to the Lord Jesus, by whom death is so far abolished, and the property of it altered, that this king of terrors becomes a friend and servant! (2.) He is then driven from the light into darkness (Job 18:18), from the light of this world, and his prosperous condition in it, into darkness, the darkness of the grave, the darkness of hell, into utter darkness, never to see light (Psa 49:19), not the least gleam, nor any hopes of it. (3.) He is then chased out of the world, hurried and dragged away by the messengers of death, sorely against his will, chased as Adam out of paradise, for the world is his paradise. It intimates that he would fain stay here; he is loth to depart, but go he must; all the world is weary of him, and therefore chases him out, as glad to get rid of him. This is death to a wicked man.
III. See his family sunk and cut off, Job 18:15. The wrath and curse of God light and lie, not only upon his head and heart, but upon his house too, to consume it with the timber and stones thereof, Zac 5:4. Death itself shall dwell in his tabernacle, and, having expelled him, shall take possession of his house, to the terror and destruction of all that he leaves behind. Even the dwelling shall be ruined for the sake of its owner: Brimstone shall be scattered upon his habitation, rained upon it as upon Sodom, to the destruction of which this seems to have reference. Some think he here upbraids Job with the burning of his sheep and servants with fire from heaven. The reason is here given why his tabernacle is thus marked for ruin: Because it is none of his; that is, it was unjustly got, and kept, from the rightful owner, and therefore let him not expect either the comfort or the continuance of it. His children shall perish, either with him or after him, Job 18:16. So that, his roots being in his own person dried up beneath, above his branch (every child of his family) shall be cut off. Thus the houses of Jeroboam, Baasha, and Ahab, were cut off; none that descended from them were left alive. Those who take root in the earth may expect it will thus be dried up; but, if we be rooted in Christ, even our leaf shall not wither, much less shall our branch be cut off. Those who consult the true honour of their family, and the welfare of its branches, will be afraid of withering it by sin. The extirpation of the sinner's family is mentioned again (Job 18:19): He shall neither have son nor nephew, child nor grandchild, to enjoy his estate and bear up his name, nor shall there be any remaining in his dwelling akin to him. Sin entails a curse upon posterity, and the iniquity of the fathers is often visited upon the children. Herein, also, it is probable that Bildad reflects upon the death of Job's children and servants, as a further proof of his being a wicked man; whereas all that are written childless are not thereby written graceless; there is a name better than that of sons and daughters.
IV. See his memory buried with him, or made odious; he shall either be forgotten or spoken of with dishonour (Job 18:17): His remembrance shall perish from the earth; and, if it perish thence, it perishes wholly, for it was never written in heaven, as the names of the saints are, Luk 10:20. All his honour shall be laid and lost in the dust, or stained with perpetual infamy, so that he shall have no name in the street, departing without being desired. Thus the judgments of God follow him, after death, in this world, as an indication of the misery his soul is in after death, and an earnest of that everlasting shame and contempt to which he shall rise in the great day. The memory of the just is blessed, but the name of the wicked shall rot, Pro 10:7.
V. See a universal amazement at his fall, Job 18:20. Those that see it are affrighted, so sudden is the change, so dreadful the execution, so threatening to all about him: and those that come after, and hear the report of it, are astonished at it; their ears are made to tingle, and their hearts to tremble, and they cry out, Lord, how terrible art thou in thy judgments! A place or person utterly ruined is said to be made an astonishment, Deu 28:37; Ch2 7:21; Jer 25:9, Jer 25:18. Horrible sins bring strange punishments.
VI. See all this averred as the unanimous sense of the patriarchal age, grounded upon their knowledge of God and their many observations of his providence (Job 18:21): Surely such are the dwellings of the wicked, and this is the place (this the condition) of him that knows not God! See here what is the beginning, and what is the end, of the wickedness of this wicked world. 1. The beginning of it is ignorance of God, and it is a wilful ignorance, for there is that to be known of him which is sufficient to leave them for ever inexcusable. They know not God, and then they commit all iniquity. Pharaoh knows not the Lord, and therefore will not obey his voice. 2. The end of it, and that is utter destruction. Such, so miserable, are the dwellings of the wicked. Vengeance will be taken of those that know not God, Th2 1:8. For those whom he has not honour from he will get himself honour upon. Let us therefore stand in awe and not sin, for it will certainly be bitterness in the latter end.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–21. Public domain.
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Julian of EclanumAD 455
EXPOSITION ON THE BOOK OF JOB 18:17
“Their memory perishes from the earth.” In order that Bildad may not appear to speak inconsistently after saying, “Their roots dry up beneath,” he had added, “Their crops are ruined above.” He then concludes with what he wanted to convey through such a sequel of expressions, that is, “Their memory perishes from the earth.” In fact, it could happen that the ripening of the fruits occurred before the drying up of the roots, which takes place over a long period of time. “Their memory perishes from the earth.” All the things that happen to the impious are described in general but also obliquely referred to Job, because he suffers these same things under the scourge of God.
Gregory the DialogistAD 604
25. It is deserving of our notice, that Bildad the Shuhite so expresses himself of each one of the wicked, that his words are secretly directed against the head of all the wicked; for the head of the wicked is the devil. And he in his own person having in the last times entered into that vessel of perdition, shall be called ‘Antichrist,’ who will endeavour to spread his name far and wide, which same every individual now likens himself to, when, by the memorial of an earthly name, be strives to extend the gloriousness of his praise, and exults in transitory reputation. Therefore let these words be so understood of each one of the wicked, that they be referred in a particular manner to the head of the wicked himself. Therefore let him say, Let his remembrance perish from the earth, and let not his name be repeated in the streets. For streets [platea from platuv ‘broad’] are called by a Greek term from width, and so Antichrist aims to settle the remembrance of himself upon earth, when he longs, if it were possible, to remain for ever in temporal glory He delights to have ‘his name celebrated in the street,’ whilst he spreads the working of his wickedness far and wide. But whereas this wickedness of his is not permitted to be reared to a height for a long time, let it be said, Let his remembrance perish from the earth, and let not his name be repeated in the street; i.e. that he should both quickly part with the fame of his earthly power, and lose all the pleasures of his name, which he had spread far and wide in the shortlived prosperity of time.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 18:17, delivered by Bildad the Shuhite, presents a stark assertion about the ultimate fate of the wicked, declaring that their very memory and public identity will be utterly eradicated. This verse serves as a climactic statement in Bildad's argument, portraying divine retribution as a comprehensive force that ensures the complete annihilation of the unrighteous, leaving no lasting trace of their existence or influence on earth.
CONTEXT
Literary Context: Job 18:17 is a central component of Bildad's second discourse to Job, found within Job chapter 18. In this speech, Bildad systematically outlines the dire consequences awaiting the wicked, aiming to convince Job that his suffering is a direct result of his sin, despite Job's persistent claims of innocence. Bildad describes the wicked's downfall in vivid detail, from their light being extinguished (Job 18:5) and their strength failing (Job 18:7) to their family line being cut off (Job 18:19). Verse 17 specifically targets the obliteration of their legacy and reputation, acting as a powerful rhetorical flourish to underscore the severity of God's judgment against those who, in Bildad's rigid theological framework, must be inherently sinful to experience such calamity.
Historical & Cultural Context: In the ancient Near East, a person's "name" (shêm) and "remembrance" (zêker) were far more than mere labels; they embodied one's identity, honor, reputation, and enduring legacy. To have one's name "perish from the earth" or to "have no name in the street" was considered a profound curse, signifying complete erasure from history, collective memory, and public esteem—a fate often deemed worse than death. The desire to build a lasting name was a significant cultural aspiration, as evidenced in various ancient texts and monuments. Conversely, the deliberate destruction of an enemy's name or memorial was a common act of conquest and denigration. Bildad's pronouncement taps into this deep-seated cultural fear, using it to emphasize the severity of divine retribution and to pressure Job into confessing his supposed hidden sins. His theology reflects a pervasive, albeit often oversimplified, wisdom tradition that posited a direct and observable correlation between righteousness and prosperity, and wickedness and suffering.
Key Themes: Job 18:17 significantly contributes to several overarching themes within the book of Job and broader ancient wisdom literature. Foremost is the fate of the wicked, which Bildad portrays as one of absolute destruction and oblivion, contrasting sharply with the value of a good name and enduring legacy so highly prized in the ancient world, as illuminated in passages like Proverbs 22:1 and Ecclesiastes 7:1. For Bildad, this verse also highlights the theme of divine retribution, depicting God as a meticulous judge who ensures that the wicked not only suffer physically but are also systematically erased from memory, leaving no trace. This rigid, deterministic view of justice is a central point of contention throughout the book of Job, as Job's own experience defies such simplistic theological frameworks, ultimately leading to God's profound and complex revelation in Job chapter 38.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 18:17 effectively employs several potent literary devices to convey Bildad's harsh message of divine retribution. Parallelism is prominently featured, as the two clauses ("His remembrance shall perish from the earth" and "he shall have no name in the street") express the same core idea of the complete obliteration of legacy and public standing, but from slightly different yet complementary angles. This structural repetition intensifies the message and emphasizes the totality of the wicked's demise. Hyperbole is also at play, as Bildad exaggerates the fate of the wicked to underscore his point about the severity of divine judgment. While consequences for wickedness are real, the absolute and universal erasure suggested here is a rhetorical flourish designed to instill fear and conviction in Job. Furthermore, "the street" functions as a metonymy, where the physical location (the public thoroughfare or square) stands in for the public sphere or communal life itself, powerfully emphasizing the loss of public standing and recognition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Bildad's declaration in Job 18:17 reflects a common, yet ultimately incomplete, ancient Near Eastern understanding of divine justice: that God's retribution is immediate, comprehensive, and ensures the complete eradication of the wicked's influence and memory. While the Bible does affirm that the wicked will ultimately face judgment, and that their earthly legacy may indeed fade, it also presents a more nuanced and complex picture of God's justice, often challenging the simplistic cause-and-effect theology espoused by Job's friends. The book of Job itself serves as a profound critique of this rigid framework, demonstrating that suffering is not always a direct consequence of sin, and that God's ways are far beyond human comprehension. Ultimately, the true enduring legacy is not built on fleeting earthly fame but on a relationship with God, whose own "remembrance" of His faithful endures forever, ensuring that those who honor Him will never truly be forgotten.
REFLECTION AND APPLICATION
While Bildad's theology is ultimately proven flawed in the broader narrative of Job, his words in Job 18:17 still provoke profound reflection on the nature of legacy, reputation, and the ultimate significance of one's life. The verse challenges us to consider what truly endures beyond our fleeting earthly existence. Is our focus on building a "name in the street"—a reputation, wealth, or influence that can easily perish—or on a legacy that holds eternal value? For believers, this prompts a reorientation from worldly accolades to a life lived for God's glory, knowing that true remembrance and honor come from Him. It reminds us that while human memory is finite, God's remembrance of His faithful is eternal, and a life of integrity and faith, even in suffering, leaves a lasting mark in His eyes, far surpassing any earthly fame or recognition that can be forgotten by the world. Our true identity and lasting significance are found not in what we accumulate or achieve for ourselves, but in how we reflect God's character and purposes in the world.
Questions for Reflection
FAQ
Is Bildad's view of the wicked's fate accurate according to the rest of the Bible?
Answer: Bildad's view, while containing elements of truth about divine judgment, is ultimately presented as an incomplete and rigid theological perspective within the book of Job. The Bible does affirm that the wicked will face consequences and that their earthly legacy may indeed fade (Psalm 37:35-36). However, the book of Job itself serves as a profound critique of the simplistic "retribution theology" espoused by Bildad and Job's other friends, which posits a direct, immediate, and observable correlation between sin and suffering. Job's suffering, despite his righteousness, demonstrates that God's ways are more complex and mysterious than human wisdom can fully grasp (Job 42:7). Ultimately, God's justice is not merely about retribution but also about grace, restoration, and a deeper, often unseen, working out of His purposes that transcend human understanding.
CHRIST-CENTERED FULFILLMENT
Bildad's pronouncement in Job 18:17, though flawed in its application to Job, points to a profound truth ultimately fulfilled in Christ: the complete and utter vanquishing of unrighteousness and the enduring nature of the righteous. While the wicked's name may perish, the name of Jesus Christ is the name above every name (Philippians 2:9-11), a name that will never perish from the earth but will be proclaimed throughout eternity. For those united with Christ, their "remembrance" is not dependent on fleeting human memory or public acclaim, but on their eternal record in the Lamb's Book of Life (Revelation 20:15). Jesus himself promised that those who follow Him would not lose their reward, and that their names are written in heaven (Luke 10:20). Thus, the true fulfillment of a lasting legacy is found not in human effort to build a "name in the street" that can be forgotten, but in being remembered by God through faith in His Son, whose victory over sin and death ensures an imperishable inheritance for all who believe (1 Peter 1:3-4).