King James Version
Job 16
22 verses with commentary
Job's Reply: Miserable Comforters Are You All
Then Job answered and said,
View commentary
Then Job answered and said (וַיַּעַן אִיּוֹב וַיֹּאמַר, vaya'an 'iyyov vayomar)—This marks Job's third reply to Eliphaz, using the standard dialogue formula. The verb עָנָה ('anah, 'to answer') implies not mere response but an antiphonal refutation. Job's speeches grow progressively darker as his friends' accusations intensify.
The structure of Job's debate follows ancient Near Eastern legal dispute patterns—each party states their case, cross-examines, and appeals to witnesses. Job will call his friends 'miserable comforters' (v. 2), reversing their self-appointed role as counselors. This dialogue formula underscores the failed pastoral care: those who came to comfort became accusers.
The structure of Job's debate follows ancient Near Eastern legal dispute patterns—each party states their case, cross-examines, and appeals to witnesses. Job will call his friends 'miserable comforters' (v. 2), reversing their self-appointed role as counselors. This dialogue formula underscores the failed pastoral care: those who came to comfort became accusers.
I have heard many such things: miserable comforters are ye all. miserable: or, troublesome
View commentary
Job's frustration peaks: 'I have heard many such things: miserable comforters are ye all!' This labels the friends' theology as anti-comfort. Their attempts to explain suffering increase rather than decrease Job's misery. Presence without answers would serve better.
Shall vain words have an end? or what emboldeneth thee that thou answerest? vain: Heb. words of wind
View commentary
Shall vain words have an end? (הֲקֵץ לְדִבְרֵי־רוּחַ, haqets ledivrey-ruach)—The phrase דִּבְרֵי־רוּחַ (divrey-ruach) literally means 'words of wind/spirit'—empty rhetoric lacking substance. Job throws Eliphaz's criticism back: you traffic in windy nothings, not me.
Or what emboldeneth thee that thou answerest? (אוֹ מַה־יַּמְרִיצְךָ כִּי תַעֲנֶה, o mah-yamritscha ki ta'aneh)—The verb מָרַץ (marats) means 'to provoke, embolden, make bold.' Job questions the audacity of Eliphaz's presumption. His friends speak confidently about matters beyond their knowledge—a perpetual temptation in theodicy debates. True wisdom requires epistemic humility.
Or what emboldeneth thee that thou answerest? (אוֹ מַה־יַּמְרִיצְךָ כִּי תַעֲנֶה, o mah-yamritscha ki ta'aneh)—The verb מָרַץ (marats) means 'to provoke, embolden, make bold.' Job questions the audacity of Eliphaz's presumption. His friends speak confidently about matters beyond their knowledge—a perpetual temptation in theodicy debates. True wisdom requires epistemic humility.
I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you.
View commentary
I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you. Job responds to his friends' harsh and unsympathetic speeches with this pointed observation: their counsel lacks compassion because they haven't experienced his suffering. The phrase "if your soul were in my soul's stead" expresses the principle that genuine understanding requires empathy—entering into another's situation rather than pronouncing judgment from a position of comfort.
"Heap up words" (chabar miliym, חָבַר מִלִּים) means to join together or compile speeches—referring to the eloquent but empty rhetoric Job's friends have delivered. "Shake mine head" was a gesture of mockery, scorn, and condemnation in ancient Near Eastern culture (Psalm 22:7; Lamentations 2:15). Job declares he could easily mimic their approach—offering pious platitudes and self-righteous censure—if positions were reversed.
This verse highlights a perennial problem in pastoral care and counseling: offering glib answers to complex suffering without genuine compassion or humility. Job's friends assumed they understood both his situation and God's ways, speaking with confidence that their theology could explain everything. Job exposes their approach as fundamentally unloving—prioritizing theological systems over human persons. For Christians, this verse warns against judgmental responses to suffering and calls for compassionate presence that acknowledges mystery, mourns with those who mourn (Romans 12:15), and offers comfort rather than condemnation.
"Heap up words" (chabar miliym, חָבַר מִלִּים) means to join together or compile speeches—referring to the eloquent but empty rhetoric Job's friends have delivered. "Shake mine head" was a gesture of mockery, scorn, and condemnation in ancient Near Eastern culture (Psalm 22:7; Lamentations 2:15). Job declares he could easily mimic their approach—offering pious platitudes and self-righteous censure—if positions were reversed.
This verse highlights a perennial problem in pastoral care and counseling: offering glib answers to complex suffering without genuine compassion or humility. Job's friends assumed they understood both his situation and God's ways, speaking with confidence that their theology could explain everything. Job exposes their approach as fundamentally unloving—prioritizing theological systems over human persons. For Christians, this verse warns against judgmental responses to suffering and calls for compassionate presence that acknowledges mystery, mourns with those who mourn (Romans 12:15), and offers comfort rather than condemnation.
But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.
View commentary
'But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.' Job imagines how he would respond if positions were reversed: he'd 'strengthen' (אֲחַזְּקָה, achazqah) with words and 'moving of lips' (נִיד שְׂפָתַי, nid sefatay) would 'asswage' (יַחְשֹׂךְ, yachsokh—restrain, hold back) grief. This is biting irony—Job would offer genuine comfort, unlike his friends. The passage models pastoral care: strengthening the afflicted, restraining rather than adding to grief. James 1:19 counsels being 'swift to hear, slow to speak.' Job's hypothetical demonstrates the friends' failure. The Reformed pastoral tradition emphasizes compassionate presence over hasty correction. Job shows what godly friendship looks like.
Though I speak, my grief is not asswaged: and though I forbear, what am I eased? what: Heb. what goeth from me?
View commentary
Though I speak, my grief is not asswaged (אִם־אֲדַבְּרָה לֹא־יֵחָשֵׂךְ כְּאֵבִי, im-adabberah lo-yechasekh ke'evi)—The verb חָשַׂךְ (chasakh) means 'to withhold, restrain, hold back.' Job's כְּאֵב (ke'ev, pain/grief) remains uncontainable regardless of speech.
And though I forbear, what am I eased? (וְאַחְדְּלָה מַה־מִמֶּנִּי יַהֲלֹךְ, ve'achdela mah-mimmenni yahalokh)—Whether Job speaks or remains silent, his suffering continues unabated. The verb הָלַךְ (halakh, 'to go, depart') governs his pain—it won't 'leave.' This captures the inescapable totality of extreme suffering: neither expression nor suppression provides relief. Job's friends assume speech itself causes his problem; Job knows the problem transcends language.
And though I forbear, what am I eased? (וְאַחְדְּלָה מַה־מִמֶּנִּי יַהֲלֹךְ, ve'achdela mah-mimmenni yahalokh)—Whether Job speaks or remains silent, his suffering continues unabated. The verb הָלַךְ (halakh, 'to go, depart') governs his pain—it won't 'leave.' This captures the inescapable totality of extreme suffering: neither expression nor suppression provides relief. Job's friends assume speech itself causes his problem; Job knows the problem transcends language.
But now he hath made me weary: thou hast made desolate all my company.
View commentary
Job addresses God: 'But now he hath made me weary: thou hast made desolate all my company.' The shift from third to second person intensifies the accusation. Job experiences God as active agent of destruction, not distant observer. This brutal honesty models authentic lament.
And thou hast filled me with wrinkles, which is a witness against me: and my leanness rising up in me beareth witness to my face.
View commentary
And thou hast filled me with wrinkles (וַתִּקְמְטֵנִי, vatikmteni)—The rare verb קָמַט (qamat) means 'to seize, shrivel, make wrinkled.' Job addresses God directly: You have shriveled me. His emaciation becomes a witness against me (לְעֵד, le'ed)—legal terminology. His physical collapse testifies in the cosmic courtroom.
And my leanness rising up in me beareth witness to my face (וַיָּקָם בִּי כַחֲשִׁי, vayaqam bi khachashi)—The noun כַּחַשׁ (kachash) means 'leanness, emaciation, lying.' Some translations read 'my leanness' as 'my gauntness'; others interpret it as 'my liar'—his wasted body falsely 'testifies' that he's guilty. Job's suffering becomes his accuser, though he's innocent. This anticipates Christ, whose innocent suffering bore false witness before tribunals.
And my leanness rising up in me beareth witness to my face (וַיָּקָם בִּי כַחֲשִׁי, vayaqam bi khachashi)—The noun כַּחַשׁ (kachash) means 'leanness, emaciation, lying.' Some translations read 'my leanness' as 'my gauntness'; others interpret it as 'my liar'—his wasted body falsely 'testifies' that he's guilty. Job's suffering becomes his accuser, though he's innocent. This anticipates Christ, whose innocent suffering bore false witness before tribunals.
He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.
View commentary
'He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.' Job describes God's apparent hostility: 'teareth' (טָרַף, taraf—rips, rends) in 'wrath' (אַפּוֹ, apo), 'hateth' (שְׂטָמִי, setami), 'gnasheth teeth' (חָרַק, charaq—grinds), 'sharpeneth eyes' (יִלְטוֹשׁ עֵינָיו, yiltosh eynav—sharpens, focuses gaze). This violent imagery expresses how God's providence feels to Job—like enemy attack. The Reformed tradition acknowledges this dark night of the soul (Psalm 88, Lamentations 3:1-20). Job isn't denying God's goodness metaphysically but describing his experience honestly. Faith includes seasons where God feels like an enemy. The Psalms model this honest lament. Job's raw honesty eventually leads to deeper relationship (42:5).
They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me.
View commentary
They have gaped upon me with their mouth (פָּעֲרוּ עָלַי בְּפִיהֶם, pa'aru 'alay befihem)—The verb פָּעַר (pa'ar) means 'to open wide, gape' like a predator's maw. This same imagery appears in Psalm 22:13 ('they gaped upon me with their mouths, as a ravening and a roaring lion')—the messianic psalm Jesus quoted on the cross.
They have smitten me upon the cheek reproachfully (בְּחֶרְפָּה הִכּוּ לְחָיָי, becherpa hikku lechayai)—Striking the cheek (לְחִי, lechi) was the ultimate insult in ancient Near Eastern culture, denying someone's dignity and honor. The servant in Isaiah 50:6 receives this same abuse: 'I gave my back to the smiters, and my cheeks to them that plucked off the hair.' Job's humiliation prefigures Christ's.
They have smitten me upon the cheek reproachfully (בְּחֶרְפָּה הִכּוּ לְחָיָי, becherpa hikku lechayai)—Striking the cheek (לְחִי, lechi) was the ultimate insult in ancient Near Eastern culture, denying someone's dignity and honor. The servant in Isaiah 50:6 receives this same abuse: 'I gave my back to the smiters, and my cheeks to them that plucked off the hair.' Job's humiliation prefigures Christ's.
God hath delivered me to the ungodly, and turned me over into the hands of the wicked. hath: Heb. hath shut me up
View commentary
God hath delivered me to the ungodly (יַסְגִּירֵנִי אֵל אֶל־עֲוִיל, yasgireni 'El el-'avil)—The verb סָגַר (sagar, 'to deliver up, hand over') is covenant-betrayal language. God has handed Job over to the עֲוִיל ('avil, 'wicked, perverse ones'). This shocking accusation: the covenant-keeper has become covenant-breaker.
And turned me over into the hands of the wicked (וְעַל־יְדֵי רְשָׁעִים יִרְטֵנִי, ve'al-yedey resha'im yirteni)—The verb יָרַט (yarat) means 'to hurl, cast violently.' Job feels thrown to the רְשָׁעִים (resha'im, 'wicked'). Strikingly, this language anticipates Judas's betrayal (παραδίδωμι, paradidomi, 'to hand over') and God 'delivering up' Christ (Romans 8:32). Job's innocent suffering foreshadows the cross.
And turned me over into the hands of the wicked (וְעַל־יְדֵי רְשָׁעִים יִרְטֵנִי, ve'al-yedey resha'im yirteni)—The verb יָרַט (yarat) means 'to hurl, cast violently.' Job feels thrown to the רְשָׁעִים (resha'im, 'wicked'). Strikingly, this language anticipates Judas's betrayal (παραδίδωμι, paradidomi, 'to hand over') and God 'delivering up' Christ (Romans 8:32). Job's innocent suffering foreshadows the cross.
I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark.
View commentary
'I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark.' Job describes violent reversal: from 'ease' (שַׁלֵו, shalev—at ease, secure) to being 'broken asunder' (פָּרַרְנִי, fararni—shattered), seized by the neck (בְּעָרְפִּי, be'orpi), 'shaken to pieces' (פִּצְפְּצַנִי, pitspetsani—dashed to pieces), and set up as a 'mark' (מַטָּרָה, mattarah—target). This is trauma language—describing sudden, violent catastrophe. Job felt secure (not arrogantly, but reasonably), then everything collapsed. God seemed to target him specifically. Lamentations 3:12 uses similar archery imagery. The Reformed doctrine of providence must make room for these experiences where divine governance feels malevolent. Job teaches that faith survives brutal honesty about suffering's felt experience.
His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.
View commentary
Job describes God's attack: 'His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.' Vivid military imagery depicts God as archer shooting at Job from all sides. 'Reins' (kidneys) represent the innermost being—God's arrows pierce Job's core. Pouring out gall (bile) suggests internal injuries. This graphic language expresses Job's experience of suffering as divine assault. His honesty in describing feeling attacked by God models authentic lament.
He breaketh me with breach upon breach, he runneth upon me like a giant.
View commentary
God breaks Job repeatedly: 'He breaketh me with breach upon breach, he runneth upon me like a giant.' The repeated breaches suggest waves of suffering—one blow after another without respite. God running like a giant emphasizes overwhelming force. Job feels crushed by omnipotence. Yet even in this extreme language, Job doesn't curse God or turn away—he maintains engagement even while feeling overwhelmed. This models faith that holds on despite feeling crushed.
I have sewed sackcloth upon my skin, and defiled my horn in the dust.
View commentary
Job mourns in ashes: 'I have sewed sackcloth upon my skin, and defiled my horn in the dust.' Sackcloth sewn to skin suggests permanent mourning—not temporary grief but seemingly endless sorrow. The 'horn' represented strength and honor (Psalm 89:17). Defiling it in dust indicates complete humiliation and loss of dignity. Ancient mourning rituals expressed internal realities externally. Job's mourning is both ritual and authentic experience of devastation.
My face is foul with weeping, and on my eyelids is the shadow of death;
View commentary
My face is foul with weeping (חָמַרְמְרוּ פָנַי מִנִּי־בֶכִי, chamarmeru fanai minni-bekhi)—The verb חָמַר (chamar) means 'to be red, inflamed, disfigured.' Job's פָּנִים (panim, 'face')—the locus of identity and honor—is destroyed by בֶּכִי (bekhi, 'weeping'). Continuous grief has physically deformed him.
And on my eyelids is the shadow of death (וְעַל עַפְעַפַּי צַלְמָוֶת, ve'al 'ap'appai tsalmaveth)—The poetic word צַלְמָוֶת (tsalmaveth) combines צֵל (tsel, 'shadow') and מָוֶת (maveth, 'death')—deep darkness, death's gloom. Job is not yet dead, but death's shadow already covers his עַפְעַפַּי ('ap'appai, 'eyelids')—his very vision is eclipsed. This imagery pervades Psalms (23:4, 'valley of the shadow of death') and anticipates Christ's Gethsemane agony, where His 'sweat became as great drops of blood' (Luke 22:44).
And on my eyelids is the shadow of death (וְעַל עַפְעַפַּי צַלְמָוֶת, ve'al 'ap'appai tsalmaveth)—The poetic word צַלְמָוֶת (tsalmaveth) combines צֵל (tsel, 'shadow') and מָוֶת (maveth, 'death')—deep darkness, death's gloom. Job is not yet dead, but death's shadow already covers his עַפְעַפַּי ('ap'appai, 'eyelids')—his very vision is eclipsed. This imagery pervades Psalms (23:4, 'valley of the shadow of death') and anticipates Christ's Gethsemane agony, where His 'sweat became as great drops of blood' (Luke 22:44).
Not for any injustice in mine hands: also my prayer is pure.
View commentary
'Not for any injustice in mine hands: also my prayer is pure.' Job maintains innocence: no 'injustice' (חָמָס, chamas—violence, wrong) in his 'hands' (כַּפָּי, kappay), and 'prayer' (תְּפִלָּתִי, tefillati) is 'pure' (זַכָּה, zakhah—clean, innocent). This isn't claiming sinlessness but denying specific transgressions warranting his suffering. Job's appeal to pure prayer echoes Psalm 66:18—if harboring iniquity, God won't hear. Job's confidence in his prayer life indicates ongoing relationship with God despite feeling attacked. The distinction between general sinfulness and specific causative sins is crucial. The Reformed doctrine of total depravity doesn't mean every suffering results from particular sins. Job models maintaining integrity while acknowledging human limitation.
My Witness Is in Heaven
O earth, cover not thou my blood, and let my cry have no place.
View commentary
Job's cry 'O earth, cover not thou my blood, and let my cry have no place' appeals to the ground itself to testify to injustice. Blood crying from the ground appears first in Genesis 4:10 (Abel) and anticipates Christ's blood that speaks better things (Hebrews 12:24).
Also now, behold, my witness is in heaven, and my record is on high. on high: Heb. in the high places
View commentary
Also now, behold, my witness is in heaven, and my record is on high. In the depths of his suffering, Job makes a profound declaration of faith that transcends his immediate circumstances. The Hebrew word ed (עֵד, "witness") refers to one who testifies on behalf of another in legal proceedings, while sahad (שָׂהֵד, "record" or "advocate") denotes one who vouches for another's integrity.
This passage represents a pivotal moment in Job's theological journey. Despite his friends' accusations and his own confusion about God's purposes, Job affirms that somewhere in heaven there exists a witness who knows his innocence and will vindicate him. This heavenly witness stands in stark contrast to his earthly accusers. The phrase "on high" (bammarom, בַּמָּרוֹם) emphasizes the transcendent, divine nature of this advocate.
Many Christian interpreters see this as a prophetic glimpse of Christ as our heavenly advocate (1 John 2:1). Job's faith reaches beyond present suffering to grasp an unseen reality—that God Himself, or one appointed by God, will ultimately vindicate the righteous. This anticipates the New Testament revelation of Jesus as our mediator and intercessor who pleads our case before the Father.
This passage represents a pivotal moment in Job's theological journey. Despite his friends' accusations and his own confusion about God's purposes, Job affirms that somewhere in heaven there exists a witness who knows his innocence and will vindicate him. This heavenly witness stands in stark contrast to his earthly accusers. The phrase "on high" (bammarom, בַּמָּרוֹם) emphasizes the transcendent, divine nature of this advocate.
Many Christian interpreters see this as a prophetic glimpse of Christ as our heavenly advocate (1 John 2:1). Job's faith reaches beyond present suffering to grasp an unseen reality—that God Himself, or one appointed by God, will ultimately vindicate the righteous. This anticipates the New Testament revelation of Jesus as our mediator and intercessor who pleads our case before the Father.
My friends scorn me: but mine eye poureth out tears unto God. scorn me: Heb. are my scorners
View commentary
'My friends scorn me: but mine eye poureth out tears unto God.' The contrast is devastating: 'friends' (מְרֵעָי, mere'ay) offer 'scorn' (לָעֲגִי, la'agi—mocking, derision) while Job's 'eye poureth out tears' (דָּלְפָה עֵינִי, dalefah eyni) to God. Human friendship fails precisely when most needed, leaving only God as refuge. Yet God seems distant (earlier verses). This is faith's crucible—friends fail, God feels absent, yet Job continues praying. Psalm 142:4 expresses similar isolation. The image of eyes pouring tears 'unto God' (אֶל־אֱלוֹהַּ, el-Eloah) shows prayer as the last refuge. The Reformed emphasis on God's faithfulness when all else fails undergirds persevering prayer. Job's weeping prayer models faith under maximum pressure.
O that one might plead for a man with God, as a man pleadeth for his neighbour ! neighbour: or, friend
View commentary
Job's longing: 'O that one might plead for a man with God, as a man pleadeth for his neighbour!' This desire for mediation echoes 9:33 and anticipates Christ's high priestly role. Job recognizes the need for someone who can bridge the divine-human gap.
When a few years are come, then I shall go the way whence I shall not return. a few: Heb. years of number
View commentary
'When a few years are come, then I shall go the way whence I shall not return.' Job contemplates death's approach: 'a few years' (שְׁנוֹת מִסְפָּר, shenot mispar—numbered years), then 'the way whence I shall not return' (וְאֹרַח לֹא־אָשׁוּב, ve'orach lo-ashuv). This echoes Ecclesiastes 12:5 and Psalm 39:13. Death appears as a one-way journey (from Job's earthly perspective). Yet even here, facing apparent finality, Job addresses God, seeks vindication (previous verses), and maintains prayer. Mortality awareness should drive us to God, not away from Him. The Reformed emphasis on memento mori (remember you must die) isn't morbid but realistic, orienting us toward eternal realities. Job's facing death honestly produces not despair but urgent appeal for justice.