TRV
Translation
King James Version
How long will it be ere ye make an end of words? mark, and afterwards we will speak.
Berean Standard Bible
“How long until you end these speeches? Show some sense, and then we can talk.
American Standard Version
How long will ye hunt for words? Consider, and afterwards we will speak.
World English Bible Messianic
“How long will you hunt for words? Consider, and afterwards we will speak.
Geneva Bible (1599)
When will yee make an ende of your words? cause vs to vnderstande, and then wee will speake.
Young's Literal Translation
When do ye set an end to words? Consider ye, and afterwards do we speak.
See on the biblical-era map
In the KJVVerse 13,279 of 31,102
Study This Verse
Commentary on Job 18 verses 1–4
1 ¶ Then answered Bildad the Shuhite, and said,
2 How long will it be ere ye make an end of words? mark, and afterwards we will speak.
3 Wherefore are we counted as beasts, and reputed vile in your sight?
4 He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place?
Bildad here shoots his arrows, even bitter words, against poor Job, little thinking that, though he was a wise and good man, in this instance he was serving Satan's design in adding to Job's affliction.
I. He charges him with idle endless talk, as Eliphaz had done (Job 15:2, Job 15:3): How long will it be ere you make an end of words? Job 18:2. Here he reflects, not only upon Job himself, but either upon all the managers of the conference (thinking perhaps that Eliphaz and Zophar did not speak so closely to the purpose as they might have done) or upon some that were present, who possibly took part with Job, and put in a word now and then in his favour, though it be not recorded. Bildad was weary of hearing others speak, and impatient till it came to his turn, which cannot be observed to any man's praise, for we ought to be swift to hear and slow to speak. It is common for contenders to monopolize the reputation of wisdom, and then to insist upon it as their privilege to be dictators. How unbecoming this conduct is in others every one can see; but few that are guilty of it can see it in themselves. Time was when Job had the last word in all debates (Job 29:22): After my words they spoke not again. Then he was in power and prosperity; but now that he was impoverished and brought low he could scarcely be allowed to speak at all, and every thing he said was as much vilified as formerly it had been magnified. Wisdom therefore (as the world goes) is good with an inheritance (Ecc 7:11); for the poor man's wisdom is despised, and, because he is poor, his words are not heard, Ecc 9:16.
II. With a regardlessness of what was said to him, intimated in that, Mark, and afterwards we will speak. And it is to no purpose to speak, though what is said be ever so much to the purpose, if those to whom it is addressed will not mark and observe it. Let the ear be opened to hear as the learned, and then the tongues of the learned will do good service (Isa 50:4) and not otherwise. It is an encouragement to those that speak of the things of God to see the hearers attentive.
III. With a haughty contempt and disdain of his friends and of that which they offered (Job 18:3): Wherefore are we counted as beasts? This was invidious. Job had indeed called them mockers, had represented them both as unwise and as unkind, wanting both in the reason and tenderness of men, but he did not count them beasts; yet Bildad so represents the matter, 1. Because his high spirit resented what Job had said as if it had been the greatest affront imaginable. Proud men are apt to think themselves slighted more than really they are. 2. Because his hot spirit was willing to find a pretence to be hard upon Job. Those that incline to be severe upon others will have it thought that others have first been so upon them.
IV. With outrageous passion: He teareth himself in his anger, Job 18:4. Herein he seems to reflect upon what Job had said (Job 13:14): Wherefore did I take my flesh in my teeth? "It is thy own fault," says Bildad. Or he reflected upon what he said Job 16:9, where he seemed to charge it upon God, or, as some think, upon Eliphaz: He teareth me in his wrath. "No," says Bildad; "thou alone shalt bear it." He teareth himself in his anger. Note, Anger is a sin that is its own punishment. Fretful passionate people tear and torment themselves. He teareth his soul (so the word is); every sin wounds the soul, tears that, wrongs that (Pro 8:36), unbridled passion particularly.
V. With a proud and arrogant expectation to give law even to Providence itself: "Shall the earth be forsaken for thee? Surely not; there is no reason for that, that the course of nature should be changed and the settled rules of government violated to gratify the humour of one man. Job, dost thou think the world cannot stand without thee; but that, if thou art ruined, all the world is ruined and forsaken with thee?" Some make it a reproof of Job's justification of himself, falsely insinuating that either Job was a wicked man or we must deny a Providence and suppose that God has forsaken the earth and the rock of ages is removed. It is rather a just reproof of his passionate complaints. When we quarrel with the events of Providence we forget that, whatever befals us, it is, 1. According to the eternal purpose and counsel of God. 2. According to the written word. Thus it is written that in the world we must have tribulation, that, since we sin daily, we must expect to smart for it; and, 3. According to the usual way and custom, the track of Providence, nothing but what is common to men; and to expect that God's counsels should change, his method alter, and his word fail, to please us, is as absurd and unreasonable as to think the earth should be forsaken for us and the rock removed out of its place.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
Copy as
Hesychius of JerusalemAD 450
HOMILIES ON JOB 21.18.2-3
It seems that Bildad ignores Job when he draws his resolutions, or when the logic of his words comes to him or when the power of his words comes to him, and where his will leads him, because the fighter “continues” to fight. The more Job sees his enemies increase, the more he grows strong against them. The more he sees the number of the slanderers grow, the more he renews himself to fight back in favor of truth. It is not only by exhorting but also by becoming firmer that Job makes the truth appear. But Bildad ignores that, and that is why he has said, “How long will you continue?” It is necessary that Job respond, and since he has not said that, we will say it instead of him, “He will continue until his spirit animates you, until he makes sources spring, until he blows wisdom into sincere vases, until you are tortured by his words as by the strikes of a whip. For you do not understand the wisdom of God and do not know his economy with regard to the righteous and the sinners.”
Gregory the DialogistAD 604
2. All heretics think that in some things that are known to her Holy Church is full of pride, while some things they fancy that she does not even understand. Whence Bildad the Shuhite, as it were, asserts that blessed Job had broken out into pride, when he declares [fatetur is used thus] that he ‘casts abroad words.’ But he gives a token with what pride he was himself swoln, who supposed that blessed Job spoke things that he did not understand; and whereas all heretics complain that they are despised by Holy Church in her estimate of them.
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.
Copy as
Continue studying Job 18:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 18:2 encapsulates Bildad the Shuhite's palpable frustration and escalating impatience with Job's persistent laments and unwavering self-justification. Following Job's impassioned refusal to concede guilt, Bildad abruptly interjects, demanding an immediate cessation of Job's discourse and insisting that Job, instead, attentively heed the counsel he and his companions are prepared to deliver. This verse not only sets an acrimonious tone for Bildad's subsequent severe rebuke but also vividly illustrates the deepening chasm of empathetic communication and the escalating tension between Job and his so-called comforters.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 18:2 is rich with literary devices that effectively convey Bildad's intense frustration and the escalating tension in the dialogue. The opening phrase, "Rhetorical Question" ("How long [will it be ere] ye make an end of words?"), is not posed to elicit an answer but rather to express Bildad's profound exasperation and to implicitly criticize the perceived futility and excessive length of Job's discourse. This is immediately followed by a direct and forceful "Imperative" ("mark"), a command that underscores Bildad's demand for Job's immediate silence and undivided attention. The entire verse functions as a dramatic "Interruption," abruptly breaking into Job's latest lament and signaling a critical shift in the conversational dynamic from Job's self-defense to the friends' renewed and harsher accusations. There is also a subtle yet powerful element of Irony in Bildad's demand for Job to "mark" (understand), given that Bildad and his companions consistently fail to "mark" or truly comprehend the profound depth of Job's suffering or the unique, unprecedented nature of his situation, remaining locked within their rigid theological framework.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 18:2 offers profound theological and thematic insights into the inherent challenges of human communication, particularly when individuals are confronted with suffering that resists simplistic explanations. It starkly highlights the human propensity to become impatient, judgmental, and dogmatic when others' experiences do not conform neatly to our preconceived theological frameworks or expectations. Bildad's demand for silence and attention, while superficially appearing reasonable, emanates from a place of rigid certainty and a palpable lack of empathy, thereby demonstrating the profound danger of prioritizing one's own "wisdom" and theological system over compassionate, humble listening. The verse thus serves as a powerful and enduring reminder of the inherent limits of human understanding in the face of divine mystery and the crucial necessity for humility and grace when attempting to offer counsel or comfort to the afflicted.
REFLECTION AND APPLICATION
Bildad's abrupt outburst in Job 18:2 stands as a timeless and poignant cautionary tale for anyone navigating difficult conversations, especially when attempting to offer genuine comfort or counsel to those in deep distress. It compels us to engage in critical self-examination regarding our own motives, attitudes, and methods when interacting with individuals who are suffering. Are we truly listening with an open heart and mind, or are we merely waiting for our turn to speak, eager to impose our own solutions, theological frameworks, or pre-packaged advice? This verse issues a profound call to cultivate patience, radical empathy, and profound humility, recognizing that true comfort and support often emerge not from possessing all the answers, but from simply being present, listening without judgment, and holding space for another's pain. It powerfully reminds us that, at times, the most profound act of love and wisdom is to "mark" (to listen deeply and seek to understand) rather than to immediately "speak" or offer unsolicited pronouncements. This principle holds immense value in pastoral care, in the dynamics of genuine friendship, and even within the complexities of family relationships, urging us to resist the impulsive urge to interrupt, dismiss, or lecture, and instead, to create sacred space for authentic, empathetic, and grace-filled engagement.
Questions for Reflection
FAQ
Why is Bildad so frustrated with Job's words?
Answer: Bildad's intense frustration with Job's words stems from his unwavering adherence to the traditional retribution principle, a theological conviction that suffering is invariably a direct consequence of sin. From his rigid perspective, Job's prolonged laments, his persistent claims of innocence, and his refusal to confess any wrongdoing are not only illogical and bewildering but also represent a defiant refusal to acknowledge his supposed guilt and repent. Job's arguments fundamentally challenge the very bedrock of the friends' understanding of divine justice and the established cosmic order, leading to their profound exasperation and impatience. They firmly believe that Job is merely wasting time with "words" when he should, in their view, be confessing his sin and earnestly seeking God's favor and restoration, as prescribed by their theological framework.
What does Bildad mean by telling Job to "mark"?
Answer: When Bildad forcefully tells Job to "mark," he is issuing a powerful imperative for Job to pay extremely close attention and to understand deeply and discernfully. It transcends mere passive hearing; it is a demanding call for Job to intellectually engage, to consider carefully, and ultimately to accept the "wisdom" and theological pronouncements that Bildad and his companions are about to impart. Bildad perceives Job as having been stubborn, unheeding, and resistant to their counsel. Therefore, this command is a direct and authoritative call for Job to finally open his mind and heart to their perspective, which they are convinced represents the unvarnished truth about the fate of the wicked and the righteous. It's a demand for Job to shift from defending himself to humbly receiving instruction.
CHRIST-CENTERED FULFILLMENT
While Bildad's impatient demand for silence and his subsequent harsh judgment of Job starkly reveal the inherent limitations of human wisdom and empathy when confronted with profound suffering, the person and work of Jesus Christ offer a profound and redemptive contrast, serving as the ultimate fulfillment. Unlike Bildad, who grew exasperated with Job's "words," Jesus consistently demonstrated perfect empathy, boundless patience, and compassionate listening, engaging with the cries of the afflicted without interruption, dismissal, or condemnation. He did not demand silence but instead invited honest confession, genuine dialogue, and heartfelt lament, as beautifully exemplified in His interaction with the woman caught in adultery, where He listened, wrote on the ground, and then offered transformative grace, tenderly telling her to "go and sin no more". Furthermore, Jesus embodies the ultimate "Word" of God, the Logos who was with God and was God (John 1:1), who came into the world not to condemn humanity but to lovingly save it (John 3:17). His words were never empty rhetoric but were always life-giving truth and authority (John 6:68). Crucially, Jesus perfectly understood human suffering, not merely intellectually, but experientially, having Himself become a "man of sorrows, and acquainted with grief" (Isaiah 53:3), ultimately enduring the cross for humanity's redemption. Where Bildad's rigid "wisdom" failed to bring any comfort or understanding, Christ's compassionate presence, perfect understanding, and sacrificial love provide the true, ultimate answer to suffering, offering not harsh theological pronouncements but the profound hope of redemption, reconciliation with God (2 Corinthians 5:19), and eternal life.