TRV
Translation
King James Version
How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind?
Complete Jewish Bible
"How long will you go on talking like this? What you are saying is raging wind!
Berean Standard Bible
“How long will you go on saying such things? The words of your mouth are a blustering wind.
American Standard Version
How long wilt thou speak these things? Andhow longshall the words of thy mouth be like a mighty wind?
World English Bible Messianic
“How long will you speak these things? Shall the words of your mouth be a mighty wind?
Geneva Bible (1599)
Howe long wilt thou talke of these things? and howe long shall the wordes of thy mouth be as a mightie winde?
Young's Literal Translation
Till when dost thou speak these things? And a strong wind--sayings of thy mouth?
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In the KJVVerse 13,032 of 31,102
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Commentary on Job 8 verses 1–7
1 ¶ Then answered Bildad the Shuhite, and said,
2 How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind?
3 Doth God pervert judgment? or doth the Almighty pervert justice?
4 If thy children have sinned against him, and he have cast them away for their transgression;
5 If thou wouldest seek unto God betimes, and make thy supplication to the Almighty;
6 If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.
7 Though thy beginning was small, yet thy latter end should greatly increase.
Here, I. Bildad reproves Job for what he had said (Job 8:2), checks his passion, but perhaps (as is too common) with greater passion. We thought Job spoke a great deal of good sense and much to the purpose, and that he had reason and right on his side; but Bildad, like an eager angry disputant, turns it all off with this, How long wilt thou speak these things? taking it for granted that Eliphaz had said enough to silence him, and that therefore all he said was impertinent. Thus (as Caryl observes) reproofs are often grounded upon mistakes. Men's meaning is not taken aright, and then they are gravely rebuked as if they were evil-doers. Bildad compares Job's discourse to a strong wind. Job had excused himself with this, that his speeches were but as wind (Job 6:26), and therefore they should not make such ado about them: "Yea, but" (says Bildad) "they are as strong wind, blustering and threatening, boisterous and dangerous, and therefore we are concerned to fence against them."
II. He justifies God in what he had done. This he had no occasion to do at this time (for Job did not condemn God, as he would have it thought he did), or he might at least have done it without reflecting upon Job's children, as he does here. Could he not be an advocate for God but he must be an accuser of the brethren? 1. He is right in general, that God doth not pervert judgment, nor ever go contrary to any settled rule of justice, Job 8:3. Far be it from him that he should and from us that we should suspect him. He never oppresses the innocent, nor lays a greater load on the guilty than they deserve. He is God, the Judge; and shall not the Judge of all the earth do right? Gen 18:25. If there should be unrighteousness with God, how should he judge the world? Rom 3:5, Rom 3:6. He is Almighty, Shaddai - all sufficient. Men pervert justice sometimes for fear of the power of others (but God is Almighty, and stands in awe of none), sometimes to obtain the favour of others; but God is all-sufficient, and cannot be benefited by the favour of any. It is man's weakness and impotency that he often is unjust; it is God's omnipotence that he cannot be so. 2. Yet he is not fair and candid in the application. He takes it for granted that Job's children (the death of whom was one of the greatest of his afflictions) had been guilty of some notorious wickedness, and that the unhappy circumstances of their death were sufficient evidence that they were sinners above all the children of the east, Job 8:4. Job readily owned that God did not pervert judgment; and yet it did not therefore follow either that his children were cast-aways or that they died for some great transgression. It is true that we and our children have sinned against God, and we ought to justify him in all he brings upon us and ours; but extraordinary afflictions are not always the punishment of extraordinary sins, but sometimes the trial of extraordinary graces; and, in our judgment of another's case (unless the contrary appears), we ought to take the more favourable side, as our Saviour directs, Luk 13:2-4. Here Bildad missed it.
III. He put Job in hope that, if he were indeed upright, as he said he was, he should yet see a good issue of his present troubles: "Although thy children have sinned against him, and are cast away in their transgression (they have died in their own sin), yet if thou be pure and upright thyself, and as an evidence of that wilt now seek unto God and submit to him, all shall be well yet," Job 8:5-7. This may be taken two ways, either, 1. As designed to prove Job a hypocrite and a wicked man, though not by the greatness, yet the by the continuance, of his afflictions. "When thou wast impoverished, and thy children were killed, if thou hadst been pure and upright, and approved thyself so in the trial, God would before now have returned in mercy to thee and comforted thee according to the time of thy affliction; but, because he does not so, we have reason to conclude thou art not so pure and upright as thou pretendest to be. If thou hadst conducted thyself well under the former affliction, thou wouldst not have been struck with the latter." Herein Bildad was not in the right; for a good man may be afflicted for his trial, not only very sorely, but very long, and yet, if for life, it is in comparison with eternity but for a moment. But, since Bildad put it to this issue, God was pleased to join issue with him, and proved his servant Job an honest man by Bildad's own argument; for, soon after, he blessed his latter end more than his beginning. Or, 2. As designed to direct and encourage Job, that he might not thus run himself into despair, and give up all for gone; there might yet be hope if he would take the right course. I am apt to think Bildad here intended to condemn Job, yet would be thought to counsel and comfort him. (1.) He gives him good counsel, yet perhaps not expecting he would take it, the same that Eliphaz had given him (Job 5:8), to seek unto God, and that betimes (that is, speedily and seriously), and not to be dilatory and trifling in his return and repentance. He advises him not to complain, but to petition, to make his supplication to the Almighty with humility and faith, and to see that there was (what he feared had hitherto been wanting) sincerity in his heart ("thou must be pure and upright") and honesty in his house - "that must be the habitation of thy righteousness, and not filled with ill-gotten goods, else God will not hear thy prayers," Psa 66:18. It is only the prayer of the upright that is the acceptable and prevailing prayer, Pro 15:8. (2.) He gives him good hopes that he shall yet again see good days, secretly suspecting, however, that he was not qualified to see them. He assures him that, if he would be early in seeking God, God would awake for his relief, would remember him and return to him, though now he seemed to forget him and forsake him - that if his habitation were righteous it should be prosperity. When we return to God in a way of duty we have reason to hope that he will return to us in a way of mercy. Let not Job object that he had so little left to being the world with again that it was impossible he should ever prosper as he had done; no, "Though thy beginning should be ever so small, a little meal in the barrel and a little oil in the cruse, God's blessing shall multiply that to a great increase." This is God's way of enriching the souls of his people with graces and comforts, not per saltum - as by a bound, but per gradum - step by step. The beginning is small, but the progress is to perfection. Dawning light grows to noonday, a grain of mustard seed to a great tree. Let us not therefore despise the day of small things, but hope for the day of great things.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON JOB 8:2
So Bildad the Shuhite reproached Job because he thought that the words that Job had said for the sake of truth and justice were, in fact, spoken out of arrogance and disdain.
John ChrysostomAD 407
COMMENTARY ON JOB 8:2A-3B
Bildad says, “be unjust in his judgments, or will he who has created everything overturn what is just?” Observe what he means: justice accompanies the Creator. However, even though Bildad’s words are not entirely applicable to Job, let us see what he means. Do you not perceive the profound justice that reigns in the creation and its profound order? And how everything is well regulated and settled? Therefore, could he who maintains justice and order among the senseless creatures overturn the rules in your case? Further, why did God create everything? Is it not because of you, the human being? And so he who has created so many things, did he not give you what was right to share? He who has created you out of love and has created so many things for you, if he has shown his benevolence toward the universe, this is also a proof of his power. We often overturn justice because of our powerlessness, but “he has created everything,” he says. Will he, who is so wise, so just, so powerful, be unjust?
Gregory the DialogistAD 604
58. To the unrighteous the words of the righteous are ever grievous, and such as they hear spoken for edification, they bear as a burthen put upon them. As Bildad, the Shuhite, plainly indicates in his own case, when he says, How long wilt thou speak these things? For he that says how long, shows that he cannot any longer bear words of edification. But whereas unfair men are too proud to be set right, they find fault with the things that are spoken well; and hence he immediately adds, And how long shall the breath of the words of thy mouth be multiplied? When multiplicity is blamed in the speech, surely it is thereby denied that there is weight of meaning in the sense. For the power of speakers on the highest matters is distinguished by a fourfold quality. For there be some whom fulness in speaking and thinking combined give width and compass, and there be some whom meagreness both of thought and utterance reduces to small dimensions; and there are some who are furnished with ability in speaking, but not with penetration in thinking; and there are some, who have penetration of thought to support them, but from barrenness of expression are made silent. For we discover the same in man that we often see in things without sense. Thus it very often happens that both an abundant supply of water is obtained from the deep of the earth, and that it is conveyed by ample channels upon the surface; and very often a scanty quantity lies concealed in the heart of the earth, and hardly finding a crevice to issue by, strains itself out in scanty dimensions without. Very often too the smallest quantity springs up out of reach of the eye, and when it finds an outlet gaping wide whereby it may issue forth from an ample opening, it swells out in a thin stream, and the big channels open themselves wide, but there is not aught for them to pour forth; and very often an ample store springs up out of sight, but being confined by narrow channels, it dribbles out in the smallest quantities. Just so in one sort the ample mouth delivers what the copious fountain of the wit supplies; in another, neither does thought furnish sense, nor the tongue pour it forth. In others, the mouth indeed is wide to speak, but for the giving out that which thought has provided for it, the tongue gets nothing at all; whilst in others, a full fountain of thought abounds in the heart, but a disproportionate tongue, like a scanty channel, confines it. In which same four sorts of speaking, the third only is obnoxious to blame, which appropriates to itself by words that, to the level whereof it doth not rise in wit. For the first is worthy of praise, in that it is powerful and strong in both particulars. The second deserves commiseration, which in its littleness lacks both. The fourth calls for aid, in that it has not power to embody what it thinks. But the third is worthy to be despised and ought to be restrained, in that while it lifts itself high in speech it is grovelling in sense; and like limbs swoln with inflation, it goes forth to the ears of the hearers big but void. And it is this which Bildad hurls as an accusation against blessed Job, saying, And how long shall the words of the breath of thy mouth be multiplied? For he that attributes multiplicity of words to the mouth, doubtless finds fault with the barrenness of the heart. As if he said in plain words, ‘Thou art raised by abundance of breath in word of mouth, but thou art stinted by scantiness of sense.’ But when bad men blame right things, lest they should themselves appear not to know what is righteous, the good things that are known of all men, and which they have learnt by hearsay, they deliver as unknown.
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 8:2 serves as the abrupt and accusatory opening of Bildad the Shuhite's first speech, directly challenging Job's prolonged lamentations and expressions of despair. Bildad's rhetorical question, laden with impatience and condemnation, likens Job's words to a "strong wind," implying they are not only excessive and blustery but also devoid of truth, substance, or spiritual insight, thereby summarily dismissing Job's profound anguish as mere empty noise and rebellion.
CONTEXT
Literary Context: Job 8:2 immediately follows Job's raw and deeply emotional laments found in Job 6 and Job 7. In these chapters, Job pours out his soul, expressing the intensity of his suffering, questioning the meaning of his existence, and even daring to challenge God's actions, famously declaring, "Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul" (Job 7:11). Bildad's harsh and confrontational response in Job 8 is a direct, unyielding rebuttal to Job's unrestrained outpouring. Instead of offering comfort or empathetic understanding, Bildad's words escalate the tension, mirroring the unhelpful counsel previously offered by Eliphaz and further entrenching the friends' rigid theological stance against Job's desperate pleas, setting the stage for a prolonged and increasingly bitter debate rooted in their differing interpretations of divine justice.
Historical & Cultural Context: Bildad, along with Eliphaz and Zophar, represents a prominent stream of ancient Near Eastern wisdom tradition that rigidly adhered to the retribution principle: the belief that prosperity is a divine reward for righteousness, and suffering is an inevitable consequence of sin. While this principle has a basis in covenant theology (e.g., Deuteronomy 28), Job's friends applied it simplistically and without nuance, failing to account for the complexities of human experience or divine sovereignty. In their cultural milieu, public discourse often involved elaborate, formal speeches, and these "wise men" felt compelled to offer their theological explanations for Job's plight. Bildad's impatience and the metaphor of "strong wind" reflect a cultural expectation for measured, wise, and orderly speech, contrasting sharply with Job's raw, unbridled expressions of pain, which they perceived as disorderly, excessive, and even blasphemous against the established divine order.
Key Themes: This verse significantly contributes to several overarching themes within the book of Job. Firstly, it highlights the misguided nature of human wisdom when confronted with suffering that defies conventional explanations. Bildad's "wisdom" is quick to judge and condemn, failing to grasp the complexity of God's ways or the true nature of Job's integrity, which God Himself affirmed (e.g., Job 1:8). Secondly, it underscores the theme of the inadequacy of traditional theology to fully explain the problem of suffering. The friends' rigid adherence to the retribution principle blinds them to Job's innocence and God's sovereign purposes beyond human comprehension, as later revealed in God's speeches from the whirlwind (Job 38-41). Finally, it emphasizes the power and impact of words, demonstrating how speech can be used not for comfort or understanding, but for accusation, dismissal, and the infliction of further pain, contrasting sharply with the divine wisdom that brings life and understanding (e.g., Proverbs 18:21).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 8:2 masterfully employs several literary devices to convey Bildad's harsh assessment of Job. The most prominent is Simile, where Job's "words of thy mouth" are explicitly compared to "a strong wind" (the "like" is implied in the Hebrew). This comparison is highly evocative, painting a picture of speech that is forceful and perhaps overwhelming, yet ultimately empty, lacking substance, direction, or productive power. It suggests bluster and noise rather than profound insight or reasoned argument, effectively dismissing the genuine anguish behind Job's words. Furthermore, the verse begins with a Rhetorical Question ("How long wilt thou speak these [things]?"), which is not intended to elicit an answer but to express Bildad's profound impatience, frustration, and judgmental attitude. This rhetorical device immediately sets an accusatory and confrontational tone, highlighting the friends' failure to empathize with Job's suffering. The Parallelism between the two clauses ("How long wilt thou speak..." and "how long shall the words...") serves to reinforce the central accusation, emphasizing the perceived excessiveness and emptiness of Job's speech through repetitive structure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 8:2 stands as a stark illustration of the limitations of human wisdom and the dangers of rigid theological frameworks when confronted with inexplicable suffering. Bildad's immediate judgment and dismissal of Job's words as "strong wind" reveal a profound lack of empathy and a reliance on a simplistic retribution theology that cannot account for Job's blameless suffering. This verse highlights the tension between human attempts to categorize and explain divine justice and the mysterious, sovereign ways of God, which often transcend our neat theological boxes. It underscores the biblical theme that not all suffering is a direct result of personal sin, challenging the prevailing wisdom of the day and setting the stage for God's later revelation to Job, which ultimately corrects the friends' flawed understanding.
REFLECTION AND APPLICATION
Bildad's opening volley in Job 8:2 serves as a timeless cautionary tale regarding our responses to those in distress. It challenges us to examine our own hearts and the nature of our speech when interacting with individuals experiencing profound pain or questioning. Are we quick to offer simplistic explanations, judgmental pronouncements, or impatient rebukes, effectively dismissing their anguish as "empty wind"? Or do we cultivate a spirit of empathetic listening, allowing space for raw emotion, doubt, and even anger, without immediately feeling the need to correct or condemn? This verse reminds us that true comfort often begins with humble presence and patient listening, rather than an immediate outpouring of theological answers, however well-intentioned. Our words, especially in moments of crisis for others, should be seasoned with grace and understanding, seeking to build up and affirm, rather than tear down or dismiss. It prompts us to consider whether our theological frameworks are broad enough to embrace the mystery of suffering, or if they become rigid tools for judgment that alienate those we seek to help.
Questions for Reflection
FAQ
Why does Bildad immediately resort to such harsh language and accusation?
Answer: Bildad's harshness stems from his unwavering adherence to the traditional retribution principle, a prevailing theological belief in his culture that suffering is a direct consequence of sin. From his perspective, Job's intense and prolonged lamentations, especially his questioning of God's justice, were not only inappropriate but also indicative of unconfessed sin. He saw Job's words as defiant and disorderly, a "strong wind" of rebellion rather than a legitimate expression of pain. Bildad, like Eliphaz before him, believed that by challenging Job's speech and implying his guilt, he was guiding Job towards repentance and restoration, which was the only path to relief from suffering according to their understanding (see Job 8:5-6). His impatience reflects his conviction that Job simply needed to admit his wrongdoing and stop complaining, believing that such a confession would immediately lead to divine favor and the end of his suffering.
CHRIST-CENTERED FULFILLMENT
Bildad's dismissal of Job's words as "a strong wind" stands in stark contrast to the profound and life-giving power of the words of Jesus Christ. While Job's friends offered empty accusations and human wisdom that failed to comprehend suffering, Jesus' words consistently brought healing, truth, and ultimate comfort. The "strong wind" of human judgment and theological inadequacy finds its antithesis in the Logos, the Word made flesh (John 1:14), whose every utterance carried divine authority and grace. Unlike Bildad, who saw Job's suffering as evidence of sin, Christ Himself became the suffering servant, enduring unjust accusation and the ultimate pain, not for His own sin, but for ours (Isaiah 53:4-5). His words were never "empty wind" but "spirit and life" (John 6:63), capable of calming literal storms (Mark 4:39) and the storms within the human soul. The ultimate fulfillment of Job's cries for a mediator and a righteous vindicator is found in Christ, whose perfect life and atoning sacrifice silence the accusations of human wisdom and provide the true answer to suffering, not through empty words, but through the power of His resurrection and the promise of eternal life (Romans 8:1-2). He is the ultimate comforter, whose empathy far surpasses the limited understanding of Job's friends, offering grace and truth that truly heal.