*Minor differences ignored. Grouped by changes, with first version listed as example.
How long will it be ere ye make an end of words? - It has been made a question to whom this is addressed. It is in the plural number, and it is not usual in Hebrew when addressing an individual to make use of the plural form. Some have supposed that it is addressed to Job and to Eliphaz, as being both "long-winded" and tedious in their remarks. Others have supposed that it refers to Job "and the members of his family," who possibly interposed remarks, and joined Job in his complaints. Others suppose that it refers to Eliphaz and Zophar, as being silent during the speech of Job, and not arresting his remarks as they ought to have done. Rosenmuller supposes that it refers to Job and those similar to him, who were mere feigners of piety, and that Bildad means to ask how long it would be before they would be effectually silenced, and their complaints hushed. I see no great difficulty in supposing that the reference is to Job. The whole strain of the discourse evidently supposes it; and there is no evidence that any of the family of Job had spoken, nor does it seem at all probable that Bildad would reprove his own friends either for the length of their speeches, or for not interrupting an other. The custom in the East is to allow a man to utter all that he has to say without interruption.
Mark - Hebrew understand; or be intelligent - תבינו tābı̂ynû; that is, either speak distinctly, clearly, intelligently; or consider and weigh our arguments. The former is the interpretation of Schultens, and seems to me to be the true one. The idea is this: "You, Job, have been altering mere words. They are words of complaint, without argument. Speak now in a different manner; show that you understand the case; advance arguments that are worthy of attention, and then we will reply."
How long will it be ere ye make an end - It is difficult to say to whom this address is made: being in the plural number, it can hardly be supposed to mean Job only. It probably means all present; as if he had said, It is vain to talk with this man, and follow him through all his quibbles: take notice of this, and then let us all deliver our sentiments fully to him, without paying any regard to his self-vindications. It must be owned that this is the plan which Bildad followed; and he amply unburdens a mind that was laboring under the spirit of rancour and abuse. Instead of How long will it be ere ye make an end of words? Mr. Good translates: "How long will ye plant thorns (irritating, lacerating, wounding invectives) among words?" translating the unusual term קנצי kintsey, thorns, instead of bounds or limits. The word קנצי kintsey may be the Chaldee form for קצי kitsey, the נ nun being inserted by the Chaldeans for the sake of euphony, as is frequently done; and it may be considered as the contracted plural from קץ kats, a thorn, from קץ kats, to lacerate, rather than קץ kets, an end, from קצה katsah, to cut off. Schultens and others have contended that קנץ kanats, is an Arabic word, used also in Hebrew; that (Arabic) kanasa, signifies to hunt, to lay snares; and hence (Arabic) maknas, a snare: and that the words should be translated, "How long will you put captious snares in words?" But I prefer קנצי kintsey, as being the Chaldee form for קצי kitsey, whether it be considered as expressing limits or thorns; as the whole instance is formed after the Chaldee model, as is evident, not only in the word in question, but also in למלין lemillin, to words, the Chaldee plural instead of למלים lemillim, the Hebrew plural.
How long will it be ere ye make an end of words?.... Because these words are expressed the plural number, some think more persons than one are addressed, either Eliphaz and Job together, who are complained of as taking up all the time, and having all the talk to themselves, that another could scarce put in a word; Bildad could say this with a better grace, because his discourses were but short; or else all his friends, whom he blames for not stopping Job's mouth at once, and for lengthening out the dispute with him; as if he should say, why are you so complaisant to him, to wait till he has done speaking, before you reply? why do not you, without any ceremony, interrupt him, and not suffer him to go on with his prate, a man that is so insufferably rude as to reckon us all as beasts? and to what purpose is it to talk to such a man, that is so hardened and incorrigible, so proud and conceited? it is all labour in vain, and mere beating the air; it is high time to have done talking, and to put an end to the dispute, when things are such a pass with him as they are: or else the words are directed to Job, and his friends that were with him, who might now and then speak a word in his behalf, though their words are not recorded; or, however, by their looks or gestures might show their approbation of Job's defences: that there were others present besides Job and his three friends, it is probable; yea, it is certain that Elihu was present all the while, but he was not altogether of Job's mind; nor does it appear that he had any to take his part, for his brethren, acquaintance, kinsfolk, and familiar friends, stood at a distance from him, and his maids and menservants used him ill; and even his own wife was not very kind to him, as he declares in the following chapter; wherefore it seems best of all to understand these words as spoken to Job alone, the plural being used for the singular, according to the idiom of the tongue in which they were spoken, and so are a charge of loquacity against him for talking too much, and too long, unless it had been to better purpose; and in like manner Bildad begins his first reply to Job, Job 8:2; a late interpreter renders the words, "how long will you lay snares with words" (e)? use cautious words, set snares with words to catch, lie upon the catch, and lay hold upon a word, and improve it to disadvantage, which is imprudently or inadvertently dropped:
mark, and afterwards we will speak; or "let us speak" (f); after we have well considered things, got a right understanding of them, and thoroughly digested them, and have well concerted things, and have thought very closely what reply to make to them; and so the words are a tacit reflection of Bildad's on his other two friends, that they spoke before they thought, and therefore some things impertinently, which Job took the advantage of against them; wherefore it would be right, for the future, to mark and consider things well beforehand, and then speak, as they then would with greater propriety, and more to the purpose: public speakers especially, or such who are engaged in public service, or in a public dispute, should meditate beforehand what to say, lest they deliver what is crude and undigested, and may be turned against them. Our Lord indeed directed his disciples, when called before kings and, governors for his sake, not to premeditate what they should answer; but that was an extraordinary case, and they were promised to have extraordinary assistance, whereby some great ends were to be answered, the confusion of their enemies, and the confirmation of the Christian religion. But the words seem rather directed to Job, and to carry in them a charge of inattention to what was said to him by his friends; and therefore Bildad exhorts him to mark and observe what they said to him, to listen attentively to that, and well consider it, and then it would be an encouragement to them to proceed in discoursing with him. Job is represented like some hearers, that stop their ears to the voice of the charmer charming ever so wisely; or that are careless and inattentive to what they hear, and let it pass, and never think of it more; whereas hearers of the word should be swift to hear, and listen with attention, and take care that they let not slip what they have heard, and that they meditate upon it in order to get instruction by it, and when they hear in such a manner it is? a encouragement to speak; or else the sense is, "act wisely" (g), like an honest man, and show yourself to be a wise man, a man of understanding, that well weighs and considers things, and rightly takes them in, and receives instruction by them, and talks like a sensible man: "then afterwards we will speak"; or otherwise, if you go on to talk in the foolish manner you do, it is to no purpose to carry on the dispute; the best way is to put an end to it at once.
(e) Schultens. (f) "et postea loquamur", Piscator, Mercerus, Cocceius. (g) "diserte agatis", Schultens.
REPLY OF BILDAD. (Job 18:1-21)
ye--the other two friends of Job, whom Bildad charges with having spoken mere "words," that is, empty speeches; opposed to "mark," that is, come to reason, consider the question intelligently; and then let us speak.
Ye - Thou, O Job; of whom he speaks here, as also Job 18:3, in the plural number, as was a common idiotism of the Eastern language, to speak thus of one person, especially where he was one of eminency. Mark - Consider the matter better.
*More commentary available at chapter level.