TRV
Translation
King James Version
They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me.
Complete Jewish Bible
Wide-mouthed, they gape at me; with scorn, they slap my cheeks; they gather themselves together against me.
Berean Standard Bible
They open their mouths against me and strike my cheeks with contempt; they join together against me.
American Standard Version
They have gaped upon me with their mouth; They have smitten me upon the cheek reproachfully: They gather themselves together against me.
World English Bible Messianic
They have gaped on me with their mouth. They have struck me on the cheek reproachfully. They gather themselves together against me.
Geneva Bible (1599)
They haue opened their mouthes vpon me, and smitten me on the cheeke in reproch; they gather themselues together against me.
Young's Literal Translation
They have gaped on me with their mouth, In reproach they have smitten my cheeks, Together against me they set themselves.
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In the KJVVerse 13,249 of 31,102
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Commentary on Job 16 verses 6–16
6 ¶ Though I speak, my grief is not asswaged: and though I forbear, what am I eased?
7 But now he hath made me weary: thou hast made desolate all my company.
8 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.
9 He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.
10 They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me.
11 God hath delivered me to the ungodly, and turned me over into the hands of the wicked.
12 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.
13 His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.
14 He breaketh me with breach upon breach, he runneth upon me like a giant.
15 I have sewed sackcloth upon my skin, and defiled my horn in the dust.
16 My face is foul with weeping, and on my eyelids is the shadow of death;
Job's complaint is here as bitter as any where in all his discourses, and he is at a stand whether to smother it or to give it vent. Sometimes the one and sometimes the other is a relief to the afflicted, according as the temper or the circumstances are; but Job found help by neither, Job 16:6. 1. Sometimes giving vent to grief gives ease; but, "Though I speak" (says Job), "my grief is not assuaged, my spirit is never the lighter for the pouring out of my complaint; nay, what I speak is so misconstrued as to be turned to the aggravation of my grief." 2. At other times keeping silence makes the trouble the easier and the sooner forgotten; but (says Job) though I forbear I am never the nearer; what am I eased? If he complained he was censured as passionate; if not, as sullen. If he maintained his integrity, that was his crime; if he made no answer to their accusations, his silence was taken for a confession of his guilt.
Here is a doleful representation of Job's grievances. O what reason have we to bless God that we are not making such complaints! He complains,
I. That his family was scattered (Job 16:7): "He hath made me weary, weary of speaking, weary of forbearing, weary of my friends, weary of life itself; my journey through the world proves so very uncomfortable that I am quite tired with it." This made it as tiresome as any thing, that all his company was made desolate, his children and servants being killed and the poor remains of his great household dispersed. The company of good people that used to meet at his house for religious worship, was now scattered, and he spent his sabbaths in silence and solitude. He had company indeed, but such as he would rather have been without, for they seemed to triumph in his desolation. If lovers and friends are put far from us, we must see and own God's hand in it, making our company desolate.
II. That his body was worn away with diseases and pains, so that he had become a perfect skeleton, nothing but skin and bones, Job 16:8. His face was furrowed, not with age, but sickness: Thou hast filled me with wrinkles. His flesh was wasted with the running of his sore boils, so that his leanness rose up in him, that is, his bones, that before were not seen, stuck out, Job 33:21. These are called witnesses against him, witnesses of God's displeasure against him, and such witnesses as his friends produced against him to prove him a wicked man. Or, "They are witnesses for me, that my complaint is not causeless," or "witnesses to me, that I am a dying man, and must be gone shortly."
III. That his enemy was a terror to him, threatened him, frightened him, looked sternly upon him, and gave all the indications of rage against him (Job 16:9): He tears me in his wrath. But who is this enemy? 1. Eliphaz, who showed himself very much exasperated against him, and perhaps had expressed himself with such marks of indignation as are here mentioned: at least, what he said tore Job's good name and thundered nothing but terror to him; his eyes were sharpened to spy out matter of reproach against Job, and very barbarously both he and the rest of them used him. Or, 2. Satan. He was his enemy that hated him, and perhaps, by the divine permission, terrified him with apparitions, as (some think) he terrified our Saviour, which put him into his agonies in the garden; and thus he aimed to make him curse God. It is not improbable that this is the enemy he means. Or, (3.) God himself. If we understand it of him, the expressions are indeed as rash as any he used. God hates none of his creatures; but Job's melancholy did thus represent to him the terrors of the Almighty: and nothing can be more grievous to a good man than to apprehend God to be his enemy. If the wrath of a king be as messengers of death, what is the wrath of the King of kings!
IV. That all about him were abusive to him, Job 16:10. They came upon him with open mouth to devour him, as if they would swallow him alive, so terrible were their threats and so scornful was their conduct to him. They offered him all the indignities they could invent, and even smote him on the cheek; and herein many were confederate. They gathered themselves together against him, even the abjects, Psa 35:15. Herein Job was a type of Christ, as many of the ancients make him: these very expressions are used in the predictions of his sufferings, Psa 22:13, They gaped upon me with their mouths; and (Mic 5:1), They shall smite the Judge of Israel with a rod upon the cheek, which was literally fulfilled, Mat 26:67. How were those increased that troubled him!
V. That God, instead of delivering him out of their hands, as he hoped, delivered him into their hands (Job 16:11): He hath turned me over into the hands of the wicked. They could have had no power against him if it had not been given them from above. He therefore looks beyond them to God who gave them their commission, as David did when Shimei cursed him; but he thinks it strange, and almost thinks it hard, that those should have power against him who were God's enemies as much as his. God sometimes makes use of wicked men as his sword to one another (Psa 17:13) and his rod to his own children, Isa 10:5. Herein also Job was a type of Christ, who was delivered into wicked hands, to be crucified and slain, by the determinate counsel and fore-knowledge of God, Act 2:23.
VI. That God not only delivered him into the hands of the wicked, but took him into his own hands too, into which it is a fearful thing to fall (Job 16:12): "I was at ease in the comfortable enjoyment of the gifts of God's bounty, not fretting and uneasy, as some are in the midst of their prosperity, who thereby provoke God to strip them; yet he has broken me asunder, put me upon the rack of pain, and torn me limb from limb." God, in afflicting him, had seemed, 1. As if he were furious. Though fury is not in God, he thought it was, when he took him by the neck (as a strong man in a passion would take a child) and shook him to pieces, triumphing in the irresistible power he had to do what he would with him. 2. As if he were partial. "He has distinguished me from the rest of mankind by this hard usage of me: He has set me up for his mark, the butt at which he is pleased to let fly all his arrows: at me they are directed, and they come not by chance; against me they are levelled, as if I were the greatest sinner of all the men of the east or were singled out to be made an example." When God set him up for a mark his archers presently compassed him round. God has archers at command, who will be sure to hit the mark that he sets up. Whoever are our enemies, we must look upon them as God's archers, and see him directing the arrow. It is the Lord; let him do what seemeth him good. 3. As if he were cruel, and his wrath as relentless as his power was resistless. As if he contrived to touch him in the tenderest part, cleaving his reins asunder with acute pains; perhaps they were nephritic pains, those of the stone, which lie in the region of the kidneys. As if he had no mercy in reserve for him, he does not spare nor abate any thing of the extremity. And as if he aimed at nothing but his death, and his death in the midst of the most grievous tortures: He pours out my gall upon the ground, as when men have taken a wild beast, and killed it, they open it, and pour out the gall with a loathing of it. He thought his blood was poured out, as if it were not only not precious, but nauseous. 4. As if he were unreasonable and insatiable in his executions (Job 16:14): "He breaketh me with breach upon breach, follows me with one wound after another." So his troubles came at first; while one messenger of evil tidings was speaking another came: and so it was still; new boils were rising every day, so that he had no prospect of the end of his troubles. Thus he thought that God ran upon him like a giant, whom he could not possibly stand before or confront; as the giants of old ran down all their poor neighbours, and were too hard for them. Note, Even good men, when they are in great and extraordinary troubles, have much ado not to entertain hard thoughts of God.
VII. That he had divested himself of all his honour, and all his comfort, in compliance with the afflicting providences that surrounded him. Some can lessen their own troubles by concealing them, holding their heads as high and putting on as good a face as ever; but Job could not do so: he received the impressions of them, and, as one truly penitent and truly patient, he humbled himself under the mighty hand of God, Job 16:15, Job 16:16. 1. He now laid aside all his ornaments and soft clothing, consulted not either his ease or finery in his dress, but sewed sackcloth upon his skin; that clothing he thought good enough for such a defiled distempered body as he had. Silks upon sores, such sores, he thought, would be unsuitable; sackcloth would be more becoming. Those are fond indeed of gay clothing that will not be weaned from it by sickness and old age, and, as Job was (Job 16:8), by wrinkles and leanness. He not only put on sackcloth, but sewed it on, as one that resolved to continue his humiliation as long as the affliction continued. 2. He insisted not upon any points of honour, but humbled himself under humbling providences: He defiled his horn in the dust, and refused the respect that used to be paid to his dignity, power, and eminency. Note, When God brings down our condition, that should bring down our spirits. Better lay the horn in the dust than lift it up in contradiction to the designs of Providence and have it broken at last. Eliphaz had represented Job as high and haughty, and unhumbled under his affliction. "No," says Job, "I know better things; the dust is now the fittest place for me." 3. He banished mirth as utterly unseasonable, and set himself to sow in tears (Job 16:16): "My face is foul with weeping so constantly for my sins, for God's displeasure against me, and for my friends unkindness: this has brought a shadow of death upon my eyelids." He had not only wept away all his beauty, but almost wept his eyes out. In this also he was a type of Christ, who was a man of sorrows, and much in tears, and pronounced those blessed that mourn, for they shall be comforted.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–16. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON JOB 16:9
Your words cruelly pierce me, because you endeavor to present me as a false witness before God, whose wrath “has torn me.” Even in the middle of my mourning, where the loss of the children and cattle had dragged me, bodily pains invaded me. And I certainly remained silent, but he struck me with ominous reports and harsh news.
Gregory the DialogistAD 604
12. What else are all wicked men but members of the devil? Therefore he himself does by them, whatever he puts it into their hearts that they ought to do. For the devil even now entertains fury against Holy Church, but his fury is scattered, in that he sets afoot his secret temptations through the agency of individuals; but when he bursts out against her in open persecution, ‘he gathers his fury against her,’ in that in the afflicting of her he knits up himself with the entire bent of his efforts. But his members in this time of peace have not ‘fury gathered’ against the Elect in this way, because they feel that they have less power to fulfil their wickedness than they have will; but when they see full range of wickedness at their command, they smite at her the more boldly, in proportion as they are drawn to a head against her in unanimity. And so it is rightly said now; He gathered up his fury against me. And that his fury might be still more fully set forth, it is said, And threatening me, he gnashed upon me with his teeth. Of whom too it is added, mine enemy looked on me with terrible eyes. For that ancient enemy of the Church ‘gnashes against her with the teeth,’ and ‘looks on her with terrible eyes,’ in that he executes cruelties by one set, and by another provides cruelties to execute.
13. For ‘the teeth’ of this enemy are the persecutors and executioners of the good who mangle her members, while they distress her elect ones by their persecutions. But the ‘eyes’ of this enemy are those, that provide measures to her hurt, which they may put in practice, and by their counsels light up the cruelties of her persecutors. Thus her old enemy ‘gnashes upon her with his teeth,’ so long as by the cruel children of perdition in her he hunts down the life of good men within her. He ‘looks on her with terrible eyes;’ in that, by the counsels of bad men, he never ceases to make out schemes of mischief, by which he may torment her even worse and worse; for as Incarnate ‘Truth’ in His preaching chose poor common persons and simple men, so on the other hand that accursed man, whom the Apostate Angel will take on him at the end of the world, shall choose for the preaching of his falsity, the cunning and doubleminded, and such as have this world’s knowledge. Hence it is said by Isaiah, Woe to the land, the cymbal of wings, which is beyond the rivers of Ethiopia. Which sendeth ambassadors by the sea even in vessels of papyrus upon the waters. For the land, that has woe pronounced against it, is principally that accursed man, who is called a ‘cymbal of wings,’ in that they who in pride soar up into the height of imagination, by preaching sound forth that man of iniquity. Which same land is rightly described as being ‘beyond the rivers of Ethiopia,’ for Ethiopia sends forth a black people, and whereas this world brings forth every man a sinner, Ethiopia as it were bears a black people. And the land that has woe pronounced against it, is described as being ‘beyond the rivers of Ethiopia,’ in that that accursed man is so exceedingly and beyond all measure bad, that he goes beyond the sins of all that commit iniquity; and he ‘sends ambassadors by the sea,’ in that he spreads his preachers over the world; and it is rightly told of them how they are sent, when it said, in vessels of papyrus upon the waters, for from the ‘papyrus’ paper is made. What then is denoted by the ‘papyrus’ but secular knowledge? and so the vessels of papyrus are the hearts of the learned of the world. Therefore ‘to send ambassadors upon the waters in vessels of papyrus,’ is to put the preaching of him in the brains of the carnally wise, and to call the people running out into sin. Those very persons then who are there denoted by ‘vessels of papyrus,’ here, in that they see with a carnal sight, are denoted by ‘eyes.’
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 16:10 powerfully articulates Job's profound anguish and public humiliation, stemming not only from his physical afflictions but, more acutely, from the verbal and physical assaults of his supposed comforters. This verse vividly captures the essence of his lament, portraying him as a victim of open mockery, contemptuous physical abuse, and a unified, collective opposition that intensifies his isolation and suffering, pushing him further into despair and a profound sense of betrayal.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 16:10 is rich in Vivid Imagery, painting a clear and disturbing picture of Job's suffering. The description of "gaping mouths" evokes a powerful visual of open scorn and derision, almost predatory in its intensity, suggesting a beast ready to devour. The act of being "smitten upon the cheek" is a concrete, visceral image of physical and emotional abuse, immediately conveying the depth of the humiliation and the assault on Job's honor. The phrase "gathered themselves together against me" uses Synecdoche by referring to the collective action of his friends, highlighting their unified opposition and the sense of being overwhelmed by a hostile group. The entire verse functions as a form of Hyperbole, as Job, in his profound anguish, perceives his friends' words and actions as extreme physical and social violence, even if the literal physical blows were not always present. This heightened language effectively communicates the immense psychological and emotional torment Job experiences, making his lament all the more poignant and relatable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 16:10 profoundly illustrates the agony of righteous suffering compounded by human cruelty and misunderstanding. It challenges the simplistic theological framework that equates suffering directly with sin, forcing the reader to grapple with the mystery of undeserved pain. Job's experience highlights the devastating impact of betrayal and false accusation, especially when it comes from those who should offer comfort. Theologically, it raises crucial questions about the nature of true compassion, the limits of human wisdom in interpreting divine providence, and the deep human need for vindication when unjustly maligned. Job's appeal to a "witness in heaven" in Job 16:19 in the very same chapter underscores his conviction that despite human failure, there is a higher court of justice and a divine advocate who understands his plight, offering a glimmer of hope amidst his despair.
REFLECTION AND APPLICATION
Job 16:10 serves as a powerful reminder of the profound impact of verbal and emotional abuse, particularly when it emanates from those we expect to be sources of comfort and support. In a world where public shaming, online mockery, and unjust criticism are increasingly prevalent, Job's lament resonates deeply with contemporary experiences of isolation and targeted hostility. This verse calls us to cultivate radical empathy for those who suffer, recognizing that true comfort involves active listening, validating pain, and refraining from judgmental pronouncements or simplistic explanations for complex suffering. It challenges us to examine our own responses to those in distress: do we inadvertently "gape" with unhelpful advice or "smite" with shaming accusations, perhaps even through social media or casual conversation? Furthermore, Job's persistent lament, even amidst such intense scorn, demonstrates a profound resilience and refusal to surrender to despair. It encourages us to find strength in expressing our pain and appealing to a higher power when human sources of comfort fail, trusting that even in our deepest humiliation, there is a divine witness to our suffering who sees and understands.
Questions for Reflection
FAQ
Who are "they" in Job 16:10, and why are they treating Job this way?
Answer: The "they" in Job 16:10 primarily refers to Job's three friends—Eliphaz, Bildad, and Zophar—who had initially come to comfort him but instead became his accusers. Throughout the book of Job, particularly from Job 4 onwards, these friends operate under the traditional theological premise prevalent in their time: that great suffering is always a direct consequence of great sin. Therefore, when they witness Job's extreme afflictions, they conclude that he must have committed some grievous, hidden sin. Their "comfort" quickly devolves into relentless accusations and demands for Job to confess, which he steadfastly refuses to do, maintaining his innocence. Job perceives their words and actions as not merely unhelpful but actively hostile, akin to public mockery and physical assault, intensifying his already unbearable suffering. He feels profoundly betrayed by those who should have offered solace, viewing them as instruments of his torment rather than sources of comfort.
CHRIST-CENTERED FULFILLMENT
Job 16:10, with its vivid portrayal of unjust suffering, public humiliation, and betrayal by supposed friends, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as Job was "gaped upon" with scorn and derision, Jesus endured the mockery of the crowds and the religious leaders during His trial and crucifixion, as recorded in Matthew 27:39-44. The prophecy of the Suffering Servant in Isaiah 50:6 foretold, "I gave my back to those who strike, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting." This finds its direct fulfillment in Jesus, who was indeed "smitten upon the cheek reproachfully" by the temple guards (Matthew 26:67) and Roman soldiers (Mark 14:65), enduring ultimate public shame and physical abuse for humanity's sake. Furthermore, like Job, Jesus experienced collective opposition and profound betrayal, not only from the crowds who cried "Crucify him!" but also from His own disciples, one of whom betrayed Him (Matthew 26:47-50) and others who abandoned Him (Matthew 26:56). Jesus, the truly righteous and innocent one, bore the full weight of human sin and scorn, transforming the profound humiliation into the path of salvation, offering true comfort and vindication to all who suffer unjustly. His suffering, unlike Job's, was not merely for His own sake but a redemptive act that atoned for the sins of humanity, making Him the ultimate sympathetic High Priest who understands our weaknesses and trials (Hebrews 4:15).