TRV
Translation
King James Version
¶ Though I speak, my grief is not asswaged: and though I forbear, what am I eased?
Complete Jewish Bible
If I speak, my own pain isn't eased; and if I don't speak, it still doesn't leave.
Berean Standard Bible
Even if I speak, my pain is not relieved, and if I hold back, how will it go away?
American Standard Version
Though I speak, my grief is not assuaged; And though I forbear, what am I eased?
World English Bible Messianic
“Though I speak, my grief is not subsided. Though I forbear, what am I eased?
Geneva Bible (1599)
Though I speake, my sorow can not be asswaged: though I cease, what release haue I?
Young's Literal Translation
If I speak, my pain is not restrained, And I cease--what goeth from me?
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In the KJVVerse 13,245 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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Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 13.5
It is sometimes necessary that wicked minds, which are incapable of being corrected by human preaching, should have the comfort of God desired for them in a spirit of kindness; and while this is done with great earnestness in love, plainly not the punishment but the correction of the guilty person is the thing aimed at, and it is shown to be a prayer rather than a curse. In these words blessed Job is shown to aim at this, that the friends, who didn’t know how to sympathize with his grief through charity, might learn by experience how they ought to have pitied the affliction of another. Those subdued by grief may learn to draw from their own suffering a better way to minister consolation to others. They would then live ever more healthfully within as they are made more sensitive to frailty without.
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 16:6 powerfully articulates Job's profound and unyielding anguish, revealing the utter futility he experiences in attempting to alleviate his immense suffering. Whether through vocal expression of his complaints or silent endurance of his pain, his deep grief remains undiminished, underscoring his pervasive despair and the perceived absence of any source of relief in his overwhelming trial.
CONTEXT
Literary Context: This verse is a poignant lament within Job's third cycle of dialogues with his three friends, specifically forming a part of his impassioned response to Eliphaz's second speech in Job 15. Throughout these exchanges, Job's friends relentlessly uphold a rigid retribution theology, asserting that his unprecedented suffering must be a direct consequence of hidden sin. Their counsel, far from providing comfort, only exacerbates Job's distress, as he perceives their words as further accusations and a profound misunderstanding of his blamelessness. Job 16:6 follows Job's powerful declaration of innocence and his lament over the cruelty of his friends and the perceived abandonment by God, intensifying the emotional weight of his protest against his inexplicable suffering. It sets the stage for his desperate plea for a divine arbiter and witness in heaven, articulated later in Job 16:19-21, demonstrating his continued wrestling with God's apparent silence.
Historical & Cultural Context: The Book of Job is set in the ancient Near East, a cultural milieu where suffering was almost universally linked to sin, and prosperity to righteousness. This "retribution theology" was a dominant framework for understanding divine justice, prevalent in much of the wisdom literature of the time. Job's friends operate entirely within this paradigm, continually urging him to confess his supposed sin to find relief. The cultural expectation for a sufferer was often to confess sin to appease the divine, or to lament publicly to elicit sympathy and intervention from the community or the gods. Job's experience fundamentally challenges this conventional wisdom, as his suffering is explicitly stated to be innocent (Job 1:1). His lament in Job 16:6 reflects a deeply personal and culturally transgressive struggle to reconcile his blamelessness with his intense pain, pushing against the societal norms that demanded a simple, sin-based explanation for his plight. His inability to find solace through either traditional means highlights the unique and profound nature of his trial.
Key Themes: Job 16:6 powerfully contributes to several overarching themes in the book of Job. It vividly exemplifies the theme of Unrelenting Grief, demonstrating that Job's agony is so profound that neither articulation nor suppression offers respite, highlighting the persistent and all-consuming nature of his pain. This verse also underscores the Futility of Human Effort in the face of inexplicable suffering, as Job finds no relief through his own actions or words, emphasizing his utter helplessness and the inadequacy of conventional wisdom. Furthermore, it vividly portrays Job's deep Despair and Isolation, a feeling compounded by the inadequacy and judgmental nature of his friends' counsel, as seen in their rigid theological pronouncements throughout Job 4-15. Implicit in Job's cry is a desperate Search for Solace, a longing for his pain to diminish, which remains tragically unfulfilled, emphasizing the unique and overwhelming nature of his trial and his profound spiritual and emotional abandonment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 16:6 masterfully employs several literary devices to convey the depth of Job's despair and the inescapable nature of his suffering. The most prominent is Antithetical Parallelism, where two opposing actions ("Though I speak" vs. "though I forbear") are presented to highlight a common, unyielding truth ("my grief is not asswaged" vs. "what am I eased?"). This structure powerfully emphasizes the inescapable nature of Job's suffering, demonstrating that no human action, whether expression or suppression, can alleviate his pain. The use of a Rhetorical Question ("what am I eased?") is not meant to elicit an answer but to underscore the absolute futility and the complete absence of any comfort, amplifying the sense of hopelessness and the depth of his despair. The verse also functions as a profound Lament, a common biblical genre for expressing deep sorrow, complaint, and protest to God in the face of suffering, even if God is not directly addressed in this specific line. The language itself borders on Hyperbole, as Job's experience is so extreme and unyielding that it feels beyond normal human suffering, conveying the all-consuming and overwhelming nature of his pain.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 16:6 profoundly articulates the human experience of suffering that defies easy explanation or resolution, powerfully challenging simplistic theological frameworks that equate suffering solely with sin. It speaks to the raw reality that some pain is so deep and pervasive that neither expression nor suppression can alleviate it, highlighting the inherent limitations of human coping mechanisms and the inadequacy of human comfort. Theologically, this verse points to the mystery of suffering and the often-unseen purposes of God, compelling us to grapple with divine sovereignty even when it seems inscrutable and unjust from a human perspective. It underscores the profound need for a comfort that transcends human capacity, hinting at a divine solace that only God can provide, even if Job himself has not yet fully found it in this moment of intense trial. It is a testament to the biblical acknowledgment of genuine, unmerited anguish.
REFLECTION AND APPLICATION
Job 16:6 offers a profound validation for those experiencing deep, unrelenting grief or suffering that seems to defy all attempts at relief. It reminds us that there are times when pain is so pervasive that neither speaking out nor remaining silent brings comfort, and that such experiences are acknowledged and given voice within the biblical narrative. This verse calls us to cultivate profound empathy for those who suffer, recognizing the limitations of our own words and advice. Instead of offering simplistic solutions or judgmental counsel, as Job's friends did, we are called to be present, to listen attentively, and to bear witness to another's pain without attempting to fix it prematurely or impose our own theological frameworks. Ultimately, Job's cry points beyond human capacity for solace, gently directing us toward the ultimate source of comfort and healing found only in God. It encourages us to bring our raw, unvarnished lament before Him, trusting that even in His perceived silence, He hears and understands our deepest anguish, and that His presence is the only true balm for an unassuaged soul.
Questions for Reflection
FAQ
Why does Job feel no relief whether he speaks or stays silent?
Answer: Job's inability to find relief, whether through vocalizing his pain or suppressing it, stems from the overwhelming and multifaceted nature of his suffering. His physical agony was immense, his emotional distress profound due to the catastrophic loss of his family and possessions, and his spiritual anguish acute as he felt abandoned by God and profoundly misunderstood by his friends. His friends' rigid theological framework, which attributed his suffering to hidden sin, offered no comfort but rather piled accusation upon his already burdened soul, as seen in Eliphaz's words in Job 15:4-5. Speaking out only brought more condemnation and misinterpretation, while remaining silent did not diminish the internal torment of his physical and spiritual anguish. This verse highlights a state of absolute despair where conventional coping mechanisms fail, leaving Job trapped in an unassuaged grief that no human action or inaction could ease.
What do "asswaged" and "eased" mean in this context, and why are they significant?
Answer: In Job 16:6, "asswaged" (Hebrew: châsak, H2820) means to abate, cease, or diminish. It signifies that Job's grief does not lessen in intensity or severity even when he expresses it. "Eased" (Hebrew: hâlak, H1980) implies that comfort or relief is withheld or prevented from him, even when he chooses to remain silent. The significance of these terms lies in their emphasis on the totality of Job's lack of relief. They are not merely synonyms but represent two sides of the same coin: his suffering neither decreases nor is it alleviated by any means. This linguistic precision underscores the profound, unyielding, and inescapable nature of his anguish, highlighting that his pain is not just intense, but utterly unmanageable by human effort or will.
CHRIST-CENTERED FULFILLMENT
Job 16:6, with its raw depiction of unassuaged grief, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Job's cry of a suffering that could not be eased by speaking or forbearing foreshadows the unique and incomparable suffering of the Son of God, who bore the full weight of humanity's sin and sorrow. On the cross, Jesus experienced a divine abandonment far deeper than Job's perceived isolation, crying out, "My God, my God, why have you forsaken me?" – a lament that, unlike Job's, was not merely for personal affliction but for the cosmic burden of sin. While Job's grief remained unassuaged, Jesus, the Suffering Servant prophesied in Isaiah 53:4, truly "bore our griefs and carried our sorrows." His suffering, though immense and seemingly without immediate ease, was purposeful, leading to the ultimate "assuaging" of humanity's greatest grief – the separation from God due to sin. Through His death and resurrection, Jesus became the true source of comfort and ease for all who suffer, for He is our High Priest who can "sympathize with our weaknesses," having been tempted in every way as we are. His finished work ensures that for believers, ultimate relief and the end of all tears are guaranteed in the new heavens and new earth, where God Himself will "wipe away every tear from their eyes", bringing an end to all unassuaged grief.