Job 16:20 — Word Study
WLCמְלִיצַ֥י רֵעָ֑י אֶל־ אֱ֝ל֗וֹהַ דָּלְפָ֥ה עֵינִֽי׃
BSAMy friendsrêaʻ [neighbors, companions] are my scofferslûwts [those who mock, scorn me] as my eyesʻayin [the source of my tears, the window to my soul] pour out [tears]dâlaph■ [weep, drip with sorrow] toʼêl Godʼĕlôwahh [Eloah, the one true deity]
| Greek | English | Parsing |
|---|---|---|
| מְלִיצַ֥י | [are] scoffing at me | Verb hiphil participle (active) masculine plural common, suffix |
| רֵעָ֑י | companions my | Noun common masculine plural construct, suffix |
| אֶל־ | to | Preposition |
| אֱ֝ל֗וֹהַ | God | Noun common, masculine singular absolute |
| דָּלְפָ֥ה | it has wept | Verb, Qal, perfect third person feminine singular |
| עֵינִֽי׃ | eye my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My friends are my scoffers as my eyes pour out tears to God. |
| KJV | My friends scorn me: but mine eye poureth out tears unto God. |
| ASV | My friends scoff at me: But mine eye poureth out tears unto God, |
| YLT | My interpreter [is] my friend, Unto God hath mine eye dropped: |
| WEB | My friends scoff at me. My eyes pour out tears to God, |
| BBE | My friends make sport of me; to God my eyes are weeping, |
There are no significant differences among the translations of this verse.
The main clause is followed by two prepositional phrases that provide context for Job's emotional state.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָּלַף
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 16:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Lamentgenerated
Job 16:20 reveals Job's profound sorrow as he expresses that his friends have become his mockers. In this context, Job is grappling with his suffering and the apparent lack of empathy from those he once considered companions. This verse illustrates the emotional turmoil he faces, pouring out his tears to God in search of understanding and comfort, as seen throughout the Book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 16:4 | I could also speak like you if you were in my place; I could heap up words against you and shake my head at you. |
| 2 | Job 12:4–5 | I am a laughingstock to my friends, though I called on God, and He answered. The righteous and upright man is a laughingstock. |
| 3 | Job 17:2 | Surely mockers surround me, and my eyes must gaze at their rebellion. |
| 4 | Psalm 109:4 | In return for my love they accuse me, but I am a man of prayer. |
| 5 | Psalm 142:2 | I pour out my complaint before Him; I reveal my trouble to Him. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מְלִיצַ֥י, me.li.Tzaigenerated
The word מְלִיצַ֥י (me.li.Tzai) is a hiphil participle meaning 'those who mock or scorn me.' It indicates an active role of Job's friends in deriding him during his time of distress. This word is derived from the root לִיץ (luwts), which conveys the idea of scorn or mockery, emphasizing the betrayal Job feels from those he trusted.
The usage here highlights the intensity of Job's suffering, as he feels not only physical pain but also emotional abandonment by his companions, who should have offered support.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of מְלִיצַ֥י as 'scoffers' or 'mockers.' The BSB, KJV, ASV, YLT, WEB, and BBE all reflect this understanding, maintaining the sense of derision in Job's lament.
Sentence Structuregenerated
The finite verb דָּלְפָ֥ה (dal.Fah), meaning 'it has wept,' governs the structure of the verse, with two noun phrases and a prepositional phrase linked to it. The main clause presents Job's emotional state, while the prepositional phrase clarifies the direction of his tears — towards God.
The Hebrew word order places emphasis on Job's eyes as the source of his tears, highlighting the depth of his sorrow and the intimate connection between his emotional state and his plea to God.
Septuagint Backgroundgenerated
In the Septuagint, the word מְלִיצַ֥י is rendered as ἀφίκοιτό, which carries a similar meaning of mockery. This choice reflects a consistent understanding of Job's lament, emphasizing the scorn he receives from his friends.
The translation choice in the Septuagint maintains the focus on Job's emotional pain and the betrayal he feels, aligning closely with the Hebrew text.
In plain words — the whole versegenerated
Job 16:20 shows Job expressing deep sorrow as he feels mocked by his friends while he pours out his tears to God. He seeks comfort from the one true God, feeling abandoned by those he once trusted.
Frequently Asked Questionsgenerated
Job is expressing that those he considered friends are now mocking him during his time of suffering, adding to his pain.
Job turns to God in his anguish, seeking solace and understanding from the one who truly knows his heart.
This verse illustrates Job's profound sense of betrayal and sorrow, as he feels abandoned by his friends and seeks comfort from God.
Job's response teaches us the importance of seeking God in our times of distress, even when we feel let down by those around us.
Reflection Questionsgenerated
- How do I respond when I feel mocked or scorned by others?
- In what ways can I seek comfort from God during my moments of sorrow?
- How can I be a better friend to those who are suffering?
- What does this passage teach me about the nature of true companionship?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, interpreting Job's tears as a reflection of the heart's intent.
Ver. 20. My friends are full of words; but mine eye poureth out tears unto God. For what is denoted by the eye, but the intent of the heart? as it is written, if thine eye be single, thy whole body shall be full of light.Early Church Fathers on Job 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 16:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy friends scorn me,.... Not that they scoffed at his afflictions and calamities, and at his diseases and disorders, that would have been very brutish and inhuman, but at his words, the arguments and
Read John Gill on Job 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy friends scorn me: but mine eye poureth out tears unto God. Hebrew, more forcibly, 'my mockers-my friends!' A heart-cutting paradox!
Read Robert Jamieson on Job 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy friends, who should defend me from the scorns and injuries of others, scorn me; so this word is used 19:28. I pour forth my prayers and tears to God, that he would judge me according to my innocency, and plead my righteous cause against you.
Read Matthew Poole on Job 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 16:20 My friends scorn me: [but] mine eye poureth out [tears] unto God.Ver. 20. My friends scorn me] Or, play the rhetoricians against me. David likewise complaineth of his rhetorical mockers at feasts, that made as it were set speeches against him. One rendereth it, My friends are interpreters, or rather misinterpreters, of my speeches. "For my love they are my adversaries: but I give myself unto prayer," Psalms 109:4. But mine eye poureth out tears unto God] Expletur lachrymis egeriturque dolor. The Hebrew hath it, Mine eye droppeth or distilleth to God. Prayers and tears are the weapons of the saints, whose eyes, glazed with tears, are fitly compared to the fishpools of Heshbon, Son…
Read John Trapp on Job 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) My friends scorn me.—Or, as an apostrophe, “Ye my scorners who profess and ought to be my friends: mine eye poureth out tears unto God that He would maintain the right of man with God, and of the son of man with his neighbour;” or, “that one might plead for man with God as the son of man pleadeth for his neighbour”—this is what he has already longed for in Job 9:33.
Read Charles John Ellicott on Job 16 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. My friends scorn me] They deride and insult me, but my eye is towards God; I look to him to vindicate my cause.
Read AdamClarke on Job 16 →
CambridgeThe Cambridge Bible for Schools and Colleges20, 21. Job now names his Witness and states what he hopes for from Him.
Read Cambridge on Job 16 →
Albert Barnes1798–1870Barnes' Notes on the BibleMy friends scorn me - Margin “are my scorners.” That is, his friends had him in derision and mocked him, and he could only appeal with tears to God.
Read Albert Barnes on Job 16 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
My friends are my scoffers as my eyes pour out tears to God.
My friends scoff at me. My eyes pour out tears to God,
My friends are my scoffers as my eyes pour out tears to God.
My intercessor is my friend as my eyes pour out tears to God;
Tyndale line
My friends scorn me: but mine eye poureth out tears unto God.
My friends scoff at me: But mine eye poureth out tears unto God,
My friends scorn me: but mine eye poureth out tears unto God;
My friends scorn me: but my eye poureth out tears to God.
My friends speake eloquently against me: but mine eye powreth out teares vnto God.
Strictly literal
My friends are my mockers; mine eye poureth out tears unto God.
My interpreter [is] my friend, Unto God hath mine eye dropped:
My interpreter [is] my friend, || My eye has dropped to God;
Are my friends my defenders? unto God my eye poureth out [its tears].
My friends scoff at me, but my eye pours out tears to God.
From the Latin
For behold my witness is in heaven, and he that knoweth my conscience is on high.
Simplified
My friends scorn me, but my eyes pour out tears to God.
My friends make sport of me; to God my eyes are weeping,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of מְלִיצַ֥י רֵעָ֑י אֶל־ אֱ֝ל֗וֹהַ דָּלְפָ֥ה עֵינִֽי׃. The Septuagint matches each Hebrew word, showing a consistent interpretation of Job's lament.
מְלִיצַ֥י רֵעָ֑י אֶל־ אֱ֝ל֗וֹהַ דָּלְפָ֥ה עֵינִֽי׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 16:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
V-Hiphil | Suff — Verb hiphil participle (active) masculine plural common · suffixHVhrmpc/Sp1bs
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
דָּלַף (dalaph) is a primitive root meaning to drip or drop. It can imply leaking or weeping, particularly in the context of tears. The entries consistently emphasize its meanings related to dripping and weeping, with no significant disagreement noted among the lexicons.
[דָּלַף] vb. drop, drip
base
H1811 דָּלַף
1811 dalaph daw-laf'
a primitive root; to drip; by implication, to weep:--drop
through, melt, pour out.
דָּלַף (da.laph) — to drip.
1) to drop, drip
1a) (Qal)
1a1) to leak
1a2) to weep (of tears)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
