xlit Shûchîy corrected to Shûwchîy; patronymic from שׁוּחַ; a Shuchite or descendant of Shuach; Shuhite.
Transliteration:Shûwchîy
Pronunciation:shoo-khee'
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### Core Meaning & Semantic Range
The Hebrew term שׁוּחִי (Shûwchîy), Strong's number `{{H7747}}`, functions as a patronymic, indicating descent from a progenitor. Its base word is שׁוּחַ (Shuach), identified by `{{H7746}}`, who was one of the six sons born to Abraham by Keturah, as recorded in [[Genesis 25:2]]. Therefore, Shûwchîy specifically denotes "a Shuhite" or "a descendant of Shuach." The semantic range is narrow, primarily serving as an ethnic or tribal identifier, linking an individual to a specific lineage within the broader family of Abraham. It does not convey a particular action, quality, or abstract concept, but rather a genealogical relationship.
### Biblical Occurrences & Contextual Analysis
The term שׁוּחִי (Shûwchîy) appears exclusively in the Book of Job, where it consistently identifies Bildad, one of Job's three primary friends and disputants. Its occurrences are:
* [[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 met together to come to show him sympathy and comfort him." This verse introduces Bildad as a key character in the narrative.
* [[Job 8:1]]: "Then Bildad the Shuhite answered and said..." This marks the beginning of Bildad's first discourse.
* [[Job 18:1]]: "Then Bildad the Shuhite answered and said..." This signals the commencement of his second discourse.
* [[Job 25:1]]: "Then Bildad the Shuhite answered and said..." This introduces his third and final, albeit brief, discourse.
In each instance, the designation "the Shuhite" serves to identify Bildad's origin and perhaps his intellectual tradition, aligning him with a specific cultural or regional background. His arguments throughout the book reflect a conventional, albeit rigid, understanding of divine justice, asserting that suffering is a direct consequence of sin. His speeches are characterized by appeals to tradition and the wisdom of the ancients, contrasting with Job's personal experience and direct appeals to God.
### Related Words & Concepts
The most directly related word is the proper noun שׁוּחַ (Shuach), `{{H7746}}`, the ancestral figure from whom the Shuhites descended. Shuach's mention in [[Genesis 25:2]] places this lineage within the post-Abrahamic patriarchal period, highlighting the diverse branches of Abraham's family beyond the primary line of Isaac.
Other related concepts include:
* **Patronymics:** The formation of a name indicating father or ancestor (e.g., "son of"). This is a common feature in biblical genealogies and tribal identifications.
* **Abraham's Descendants:** The Shuhites represent one of the non-Israelite branches of Abraham's progeny through Keturah, alongside groups like the Midianites. This broadens the scope of Abraham's influence and the diversity of peoples connected to his heritage.
* **Friends of Job:** Bildad is part of the trio (Eliphaz the Temanite, Zophar the Naamathite) who engage Job in theological debate. Understanding Bildad's identity as a Shuhite helps to contextualize his specific contributions to the dialogue within the broader framework of ancient Near Eastern wisdom traditions.
* **Wisdom Literature:** The Book of Job is a prime example of wisdom literature, where the identity of the speakers often informs their philosophical and theological perspectives.
### Theological Significance
While שׁוּחִי (Shûwchîy) itself is a descriptive term rather than a theological concept, its consistent application to Bildad the Shuhite imbues it with indirect theological significance within the Book of Job. Bildad represents a specific theological viewpoint: the traditional, retributive understanding of divine justice, where suffering is invariably a punishment for sin. His arguments, though seemingly pious and rooted in ancient wisdom, ultimately fail to account for Job's blameless suffering.
The fact that a descendant of Abraham, a figure from the patriarchal line, holds such a limited and eventually challenged view of God's ways is noteworthy. It underscores a key theological message of Job: that human wisdom, even when drawing from seemingly authoritative traditions, can be insufficient to grasp the complexities of God's sovereignty and the mystery of suffering. Bildad's identity as a "Shuhite" thus becomes a marker for a particular, incomplete theological perspective that is ultimately corrected by God's revelation to Job. It highlights the tension between conventional piety and a deeper, more nuanced understanding of God's character and actions.
### Summary
The term שׁוּחִי (Shûwchîy), `{{H7747}}`, is a patronymic meaning "a descendant of Shuach," one of Abraham's sons through Keturah (`{{H7746}}`, [[Genesis 25:2]]). Its sole biblical application is to Bildad, one of Job's three friends in the Book of Job, appearing consistently in [[Job 2:11]], [[Job 8:1]], [[Job 18:1]], and [[Job 25:1]]. As "Bildad the Shuhite," he represents a traditional, yet ultimately flawed, theological perspective within the wisdom literature, asserting that all suffering is a direct consequence of sin. The term's significance lies in identifying a key participant in the profound theological debate of Job, whose limited understanding of divine justice serves to highlight the book's deeper exploration of God's character and the nature of human suffering.
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