16:2 I have heard many things like these Eliphaz had not said anything new—Job already knows the traditional wisdom Eliphaz reiterated (15:18).

comforters Eliphaz implied that Job brought his suffering on himself by saying he conceived trouble (15:35). Ironically, Job uses the same Hebrew term Eliphaz used, amal, to refer to his friends as troublesome (or miserable). Rather than being comforters from God (15:11), Job’s friends only bring more pain.

16:4 if you were in my place Job argues that if their roles were reversed, he would have more sympathy (v. 5).

16:5 I could encourage you with my mouth If Job were acting as the comforter, he would use his words to strengthen and heal. Job expected much more sympathy from his friends (13:4).

16:6 If I speak Job says his words are not able to bring comfort or strength to himself.

16:7 he has worn me out Job attributes his suffering directly to God. Because Job is innocent of any wrongdoing (v. 17), God has no reason to afflict him—contrary to Eliphaz’s claims (15:25). Compare 6:5; 7:12–21; 9:13–35; 13:19–27.

16:8 a witness Job’s friends interpret his sickness as proof of his sin.

16:9 he has been hostile toward me The Hebrew word used here is closely related to satan (“accuser” or “adversary;” see note on 1:6). Job felt that God had become his enemy, falsely accusing him.

he gnashed at me with his teeth Job portrays God as a wild animal tearing into its prey. Lamenters often portrayed their enemies as wild animals surrounding or devouring them (Pss 17:11–12; 22:12–13, 16; Lam 2:16). Compare Job 10:16.

16:10 They gaped at me Besides suffering physical affliction, Job also became an object of scorn and humiliation.

16:11 he casts me into the hands of the wicked Rather than punishing the wicked as Eliphaz argued (15:17–35), God used the wicked to punish Job.

16:12 set me up as a target for him See 7:20 and note.

16:13 kidneys See note on Psa 73:21.

16:14 a warrior When applied to God, the Hebrew term used here, gibbor, usually describes God’s protection of His people (Psa 24:8; Jer 20:11; Zeph 3:17). Here, Job portrays God as having the opposite intent.

16:15 I have sewed sackcloth on my skin Wearing sackcloth was a sign of mourning. The Hebrew text here seems to indicate that Job sewed it on his skin—this hyperbole is meant to indicate a permanent state of mourning.

16:17 my prayer is pure Job asserts his innocence (Job 9:20–22; 12:4).

16:18 O earth, you should not cover my blood Job wishes for vindication. He hopes his blood will continue to cry out even after his death, just as Abel’s blood cried out to God from the ground (Gen 4:10).

16:19 my witness is in the heavens Job makes a distinction between the witness and God (Job 16:21). Job is acknowledging that there is one standing in heaven who can serve as a witness on his behalf.

16:21 for his friend Job argues that just as his tears pour out before God, so he believes that his case will also be heard before God—that it will be as if a friend brought his case forward (compare Jn 15:13–15).

16:22 after a few years have come The need for vindication is urgent since Job feels that death is imminent.

which I will not return See note on Job 14:13.