Job 6:20

KJV

They were confounded because they had hoped; they came thither, and were ashamed.

KJV (with Strong's)

They were confounded {H954} because they had hoped {H982}; they came {H935} thither, and were ashamed {H2659}.

Complete Jewish Bible

but they are disappointed, because they were confident; on arrival there, they are frustrated.

Berean Standard Bible

They are confounded because they had hoped; their arrival brings disappointment.

American Standard Version

They were put to shame because they had hoped; They came thither, and were confounded.

Commentary

### SUMMARY
Job 6:20 encapsulates the bitter disappointment and profound shame that result from placing hope in unreliable sources, specifically drawing a poignant parallel to the experience of desert travelers who anticipate life-giving water from seasonal streams only to find them dry and barren. This verse serves as a climactic expression of Job's lament over the failure of his friends to provide the expected comfort and understanding, leaving him, like the travelers, confounded and humiliated by their unfulfilled expectations.

### CONTEXT
* **Literary Context:** Job 6 is part of Job's passionate and often raw first response to Eliphaz, who has just delivered a rather conventional, albeit unhelpful, theological discourse. Job's words in this chapter are a deep cry of anguish, expressing the overwhelming nature of his suffering and his profound sense of abandonment. Verses 15-19 immediately precede verse 20 and introduce the powerful analogy of deceitful wadis or seasonal streams (Hebrew: *naḥal*), which are torrents that swell with winter rains but dry up in the summer heat. Travelers, particularly those from distant lands like Tema and Sheba, rely on these streams for survival in the arid desert. They approach with fervent hope, only to be met with empty riverbeds, leading to confusion and shame. Verse 20 concludes this vivid analogy, directly applying the experience of these disappointed travelers to anyone who places their trust in a source that ultimately fails, implicitly pointing to his friends' inability to offer genuine solace.
* **Historical & Cultural Context:** The ancient Near East, particularly the region of Uz where Job likely resided, was largely arid or semi-arid. Water was not merely a convenience but a matter of life and death. Seasonal wadis were crucial, yet notoriously unreliable. Travelers planning routes would depend on these known water sources, making their failure a catastrophic event. Furthermore, the cultural expectation of hospitality and comfort for those in distress was paramount. Friends were expected to offer empathetic support, not judgmental accusations. Job's friends, by failing to provide true comfort and instead offering platitudes and accusations, were, in Job's eyes, as deceptive and unreliable as the dried-up wadis, compounding his physical suffering with emotional and spiritual betrayal.
* **Key Themes:** Job 6:20 powerfully articulates several core themes running through the book of Job. The most prominent is **Failed Hope**, illustrating the devastating impact when expectations of support, comfort, or even divine intervention are not met from human sources. This leads directly to **Shame and Confusion**, as those who hoped feel foolish, exposed, and humiliated by their reliance on what proved unreliable. The verse also underscores the **Unreliability of Human Support**, contrasting the fleeting nature of human comfort with the steadfastness that Job desperately seeks, ultimately from God. This highlights the theme of **Suffering and Betrayal**, as Job feels not only the pain of his physical affliction but also the profound hurt of his friends' inadequate and hurtful responses, which he perceives as a betrayal of their friendship and the very purpose of their visit. Job's lament throughout [Job 6](/job/6 "Job 6 - Job's Lament and Plea") emphasizes the depth of his despair and the inadequacy of human wisdom in the face of profound, inexplicable suffering.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Confounded (Hebrew, _bōš_):** This verb signifies to be ashamed, disappointed, or confused. It often carries the nuance of being put to shame, especially when one's expectations or hopes are dashed. In a theological context, it can refer to the shame of those who trust in idols or false gods. Here, it conveys the deep sense of humiliation and disorientation that accompanies the failure of a trusted source, mirroring the travelers' bewildered dismay at the empty wadi.
* **Ashamed (Hebrew, _ḥāp̄ēr_):** This verb also means to blush, to be abashed, or to feel shame. While similar to *bōš*, *ḥāp̄ēr* can sometimes emphasize the outward manifestation of shame, such as blushing or a downcast countenance, and the feeling of being disgraced or humiliated. The use of two distinct but related terms for "shame" or "confusion" in quick succession (a common Hebrew literary technique) intensifies the emotion, emphasizing the profound and multifaceted nature of the disappointment and humiliation experienced by those whose hopes were misplaced.

#### Verse Breakdown
* **"They were confounded because they had hoped;":** This clause establishes a direct cause-and-effect relationship. The "they" refers to the travelers from the preceding verses, who had journeyed with the expectation of finding water. Their "hope" was a legitimate and necessary one in the desert environment. However, the failure of the wadi to deliver on this expectation led directly to their being "confounded"—disoriented, bewildered, and deeply disappointed. This mirrors Job's own experience: he hoped for comfort and understanding from his friends, but their words have only added to his confusion and distress.
* **"they came thither, and were ashamed.":** This second clause completes the picture of dashed hope and its consequences. The act of "coming thither" (to the expected water source) highlights the effort and reliance placed on the wadi. The subsequent feeling of "ashamed" is the bitter fruit of their journey. It's not just disappointment; it's a sense of humiliation, perhaps for having trusted in something so unreliable, or for the vulnerability exposed by their desperate need. For Job, this reflects his own shame at having opened his heart to friends who then failed to meet his profound need for true empathy and instead offered only empty words.

#### Literary Devices
Job 6:20, in conjunction with the preceding verses, powerfully employs **Analogy** (or **Simile**) by comparing Job's friends and their failed comfort to deceitful, dried-up streams. This analogy is vivid and culturally resonant, immediately conveying the depth of Job's disappointment. The use of two closely related terms for shame (**_bōš_** and **_ḥāp̄ēr_**) functions as **Intensification** or **Synonymous Parallelism**, amplifying the emotional impact and emphasizing the multifaceted nature of the humiliation experienced. This rhetorical choice underscores the severity of the betrayal Job feels. Furthermore, the verse contributes to the overall **Pathos** of Job's lament, evoking a strong sense of pity and empathy for his plight as he grapples with not only physical suffering but also the profound emotional pain of misplaced trust.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 6:20 serves as a stark reminder of the inherent vulnerability of placing our ultimate hope and trust in anything or anyone other than God. While human relationships and support systems are vital and God-ordained, this verse, within the broader narrative of Job's suffering, underscores their limitations. When our deepest longings for comfort, understanding, or deliverance are directed solely towards finite human sources, the inevitable outcome can be profound disappointment, confusion, and shame. The theological implication is a call to re-evaluate the object of our ultimate hope. True, unwavering hope is found not in the shifting sands of human reliability or worldly circumstances, but in the steadfast character and unfailing promises of God, who alone is an unceasing spring in the desert of our trials.

* [Psalm 46:1](/psalms/46-1 "Psalm 46:1 - God Our Refuge and Strength")
* [Romans 5:5](/romans/5-5 "Romans 5:5 - Hope Does Not Disappoint")
* [Jeremiah 17:5-8](/jeremiah/17-5 "Jeremiah 17:5-8 - Cursed is the One Who Trusts in Man")

### REFLECTION AND APPLICATION
Job's poignant words in Job 6:20 resonate deeply with the human experience of unmet expectations and the pain of misplaced trust. In a world that constantly promises satisfaction, security, and happiness through various means—from financial stability to relational perfection, career success, or even the wisdom of human experts—we are often left feeling "confounded" and "ashamed" when these sources inevitably fall short. This verse challenges us to examine the foundations of our hope. Are we building our trust on the shifting sands of human fallibility and worldly promises, or on the unshakeable rock of God's faithfulness? True spiritual maturity involves recognizing the inherent limitations of all earthly sources of comfort and security, and intentionally re-centering our ultimate hope in the One who never fails, never disappoints, and whose steadfast love endures forever. This shift in perspective does not negate the value of human relationships or efforts, but rather places them in their proper context, preventing the bitter shame of misplaced ultimate reliance.

#### Questions for Reflection
* **Where do I tend to place my primary hope and trust in times of difficulty or uncertainty?**
* **How have I experienced the disappointment or "shame" of misplaced hope in people, circumstances, or my own abilities?**
* **In what practical ways can I cultivate a deeper, more steadfast hope in God alone, recognizing His unwavering reliability?**

### FAQ

**Who are "they" in this verse, and what do they represent?**

Answer: In Job 6:20, "they" primarily refers to the caravans or travelers mentioned in the preceding verses (Job 6:18-19). These travelers, journeying through the desert, place their hope in seasonal wadis (streams) for water, only to find them dry. Figuratively, these travelers represent anyone who places their hope in an unreliable source. In Job's immediate context, "they" implicitly refers to his friends, Eliphaz, Bildad, and Zophar, who came to comfort him but have instead offered empty words and accusations, proving to be as unreliable as the deceitful wadis. Job feels "confounded" and "ashamed" by their failure to provide true comfort, just as the travelers are confounded by the dried-up streams.

**What is the significance of using two different Hebrew words for "confounded" and "ashamed" in the same verse?**

Answer: The use of *bōš* (confounded/ashamed) and *ḥāp̄ēr* (ashamed/blushed) in Job 6:20 is a rhetorical device common in Hebrew poetry, known as synonymous parallelism or intensification. While both words convey a sense of shame or disappointment, their combined use serves to emphasize and intensify the profound emotional distress experienced. *Bōš* often implies a sense of being bewildered or put to shame due to a failure of expectation, while *ḥāp̄ēr* can suggest a more outward manifestation of humiliation or disgrace, such as blushing. By employing both, Job underscores the depth and multifaceted nature of the humiliation and disappointment felt by those whose hopes are utterly dashed, highlighting the stark contrast between their fervent expectation and the bitter reality of emptiness.

### CHRIST-CENTERED FULFILLMENT
Job 6:20, with its poignant portrayal of hope misplaced in unreliable human sources, finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the steadfast and unfailing object of all true hope. While Job's friends proved to be like deceitful wadis, offering no true comfort, Jesus presents Himself as the [Living Water](/john/4-10 "John 4:10 - Jesus, the Living Water") and the [Bread of Life](/john/6-35 "John 6:35 - Jesus, the Bread of Life"), sources that never run dry and always satisfy. Unlike the travelers who came to empty streambeds and were ashamed, those who come to Christ for salvation and sustenance will [never be put to shame](/romans/10-11 "Romans 10:11 - No One Who Believes in Him Will Be Put to Shame"). He is the one in whom all the promises of God are "Yes" and "Amen" ([2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - God's Promises are Yes in Christ")). Furthermore, Jesus Himself experienced profound shame and abandonment, not because of His own misplaced hope, but as the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") who bore the shame of humanity on the cross, despising its disgrace for the joy set before Him ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Pioneer and Perfecter of Faith")). Through His suffering and resurrection, He offers a hope that is [living and imperishable](/1_peter/1-3 "1 Peter 1:3 - A Living Hope Through Resurrection"), a hope that secures us from the shame of our sin and the disappointment of a fallen world, anchoring our souls in the unfailing faithfulness of God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 17:13

O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.

Romans 9:33

As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

Romans 5:5

And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

Jeremiah 14:3

And their nobles have sent their little ones to the waters: they came to the pits, [and] found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.

Jeremiah 14:4

Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads.