Komentaryong Sumisipi para sa Mga Awit 109:16

Job does not now reply to Bildad's hypothesis, preferring to wait until all three of his companions have completed their speeches in the second round. At this juncture he just complains bitterly at the pain their biting words are causing him; such scorn and insult (Psalms 119:22), Even had he said something improper, a person should not be held responsible for what he says when distressed.¹TB Baba Batra 16b He concludes that they have turned against him; that they have become his enemies and, as such, have just come to heap still more anguish on his distress (Lamentations 1:12), hounding him mercilessly. He leaves it to future generations to judge his case; they will surely exonerate him.
He also arraigns his companions before Heaven for having persecuted a disease stricken man like him, one who is anguished to the point of death. (Psalms 109:16) He tells of his distress and his troubles and warns them that they should fear God's retribution for the way they had deceived him, under the guise of love.²This book is as much about man as it is about God. Whatever God's involvement was or was not in all that had befallen Job, his family and his possessions, his companions show little sympathy for his present state. They offer all sorts of theologies to explain it but there is no succor or comfort in their rationalizations; at least they could have shown some pity. As Yeshayahu Leibowitz said of the book When Bad Things Happen to Good People by Harold S. Kushner, that if it is supposed to be an explanation, it fails; but if it is meant to be a comfort to the bereaved (נחום אבלים), which is a great Mitzvah, then the book has value.

and an army of broken people fall by his signals Heb. חלכאם, an army of broken people. I saw in the great masorah that חלכאים is one of fifteen words that are written as one word and read as two words, as is בגד in the verse (Gen. 30:11) commencing “And Leah said.” Also (in Deut. 33:2), “a fiery Law (אשדת) is to them”; (Isa. 3: 15), “What do you mean (מלכם) that you crush My people?” Also this word means חל כאים, an army of broken people. כאים is an expression of (below 109:16) “and a broken-hearted one (ונכאה לבב) to kill.” If you say that the “nun” is the radical, (Ezek. 13:22) “Because you have broken (הכאות) the heart of the righteous” will prove that [it is not]. We learn that the “nun” of נראה is like the “nun” of (I Sam. 15:9) נמבזה and the “nun” of (Jer. 6:14) נקלה, and so is its interpretation: and...fall by the signals of this wicked man, with his hints and his winks, an expression of (Isa. 41:21) “present your signals (עצמותיכם).” and (ibid. 33:15) “and closes (ועצם) his eyes,” an army of poor people. Another explanation: בעצומיו, by his mighty men. Said Rabbi Simon: This wicked man puts into his “callirus,” meaning army, only mighty men like himself, as it is said (in Dan. 3:20): “And he commanded the mighty warriors who were in his army to bind Shadrach, Meshach and Abed- nego” (Mid. Ps. 10:5). However, Menachem, (p. 89) interprets חלכאים as “poor and weak (וחלך),” the “chaf” being a radical.