TRV
Translation
King James Version
Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
Complete Jewish Bible
Do you think [your own] words constitute argument, while the speech of a desperate man is merely wind?
American Standard Version
Do ye think to reprove words, Seeing that the speeches of one that is desperate are as wind?
World English Bible Messianic
Do you intend to reprove words, since the speeches of one who is desperate are as wind?
Geneva Bible (1599)
Doe ye imagine to reproue wordes, that the talke of the afflicted should be as the winde?
Young's Literal Translation
For reproof--do you reckon words? And for wind--sayings of the desperate.
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In the KJVVerse 13,005 of 31,102
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Commentary on Job 6 verses 22–30
22 ¶ Did I say, Bring unto me? or, Give a reward for me of your substance?
23 Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty?
24 Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
25 How forcible are right words! but what doth your arguing reprove?
26 Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
27 Yea, ye overwhelm the fatherless, and ye dig a pit for your friend.
28 Now therefore be content, look upon me; for it is evident unto you if I lie.
29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it.
30 Is there iniquity in my tongue? cannot my taste discern perverse things?
Poor Job goes on here to upbraid his friends with their unkindness and the hard usage they gave him. He here appeals to themselves concerning several things which tended both to justify him and to condemn them. If they would but think impartially, and speak as they thought, they could not but own,
I. That, though he was necessitous, yet he was not craving, nor burdensome to his friends. Those that are so, whose troubles serve them to beg by, are commonly less pitied than the silent poor. Job would be glad to see his friends, but he did not say, Bring unto me (Job 6:22), or, Deliver me, Job 6:23. He did not desire to put them to any expense, did not urge his friends either, 1. To make a collection for him, to set him up again in the world. Though he could plead that his losses came upon him by the hand of God and not by any fault or folly of his own, - that he was utterly ruined and impoverished, - that he had lived in good condition, and that when he had wherewithal he was charitable and ready to help those that were in distress, - that his friends were rich, and able to help him, yet he did not say, Give me of your substance. Note, A good man, when troubled himself, is afraid of being troublesome to his friends. Or, 2. To raise the country for him, to help him to recover his cattle out of the hands of the Sabeans and Chaldeans, or to make reprisals upon them: "Did I send for you to deliver me out of the hand of the mighty? No, I never expected you should either expose yourselves to any danger or put yourselves to any charge upon my account. I will rather sit down content under my affliction, and make the best of it, than sponge upon my friends." St. Paul worked with his hands, that he might not be burdensome to any. Job's not asking their help did not excuse them from offering it when he needed it and it was in the power of their hands to give it; but it much aggravated their unkindness when he desired no more from them than a good look, and a good word, and yet could not obtain them. It often happens that from man, even when we expect little, we have less, but from God, even when we expect much, we have more, Eph 3:20.
II. That, though he differed in opinion from them, yet he was not obstinate, but ready to yield to conviction, and to strike sail to truth as soon as ever it was made to appear to him that he was in an error (Job 6:24, Job 6:25): "If, instead of invidious reflections and uncharitable insinuations, you will give me plain instructions and solid arguments, which shall carry their own evidence along with them, I am ready to acknowledge my error and own myself in a fault: Teach me, and I will hold my tongue; for I have often found, with pleasure and wonder, how forcible right words are. But the method you take will never make proselytes: What doth your arguing reprove? Your hypothesis is false, your surmises are groundless, your management is weak, and your application peevish and uncharitable." Note, 1. Fair reasoning has a commanding power, and it is a wonder if men are not conquered by it; but railing and foul language are impotent and foolish, and it is no wonder if men are exasperated and hardened by them. 2. It is the undoubted character of every honest man that he is truly desirous to have his mistakes rectified, and to be made to understand wherein he has erred; and he will acknowledge that right words, when they appear to him to be so, though contrary to his former sentiments, are both forcible and acceptable.
III. That, though he had been indeed in a fault, yet they ought not to have given him such hard usage (Job 6:26, Job 6:27): "Do you imagine, or contrive with a great deal of art" (for so the word signifies), "to reprove words, some passionate expressions of mine in this desperate condition, as if they were certain indications of reigning impiety and atheism? A little candour and charity would have served to excuse them, and to put a better construction upon them. Shall a man's spiritual state be judged of by some rash and hasty words, which a surprising trouble extorts from him? Is it fair, is it kind, is it just, to criticize in such a case? Would you yourselves be served thus?" Two things aggravated their unkind treatment of him: - 1. That they took advantage of his weakness and the helpless condition he was in: You overwhelm the fatherless, a proverbial expression, denoting that which is most barbarous and inhuman. "The fatherless cannot secure themselves from insults, which emboldens men of base and sordid spirits to insult them and trample upon them; and you do so by me." Job, being a childless father, thought himself as much exposed to injury as a fatherless child (Psa 127:5) and had reason to be offended with those who therefore triumphed over him. Let those who overwhelm and overpower such as upon any account may be looked upon as fatherless know that therein they not only put off the compassions of man, but fight against the compassions of God, who is, and will be, a Father of the fatherless and a helper of the helpless. 2. That they made a pretence of kindness: "You dig a pit for your friend; not only you are unkind to me, who am your friend, but, under colour of friendship, you ensnare me." When they came to see and sit with him he thought he might speak his mind freely to them, and that the more bitter his complaints to them were the more they would endeavour to comfort him. This made him take a greater liberty than otherwise he would have done. David, though he smothered his resentments when the wicked were before him, would probably have given vent to them if none had been by but friends, Psa 39:1. But this freedom of speech, which their professions of concern for him made him use, had exposed him to their censures, and so they might be said to dig a pit for him. Thus, when our hearts are hot within us, what is ill done we are apt to misrepresent as if done designedly.
IV. That, though he had let fall some passionate expressions, yet in the main he was in the right, and that his afflictions, though very extraordinary, did not prove him to be a hypocrite or a wicked man. His righteousness he holds fast, and will not let it go. For the evincing of it he here appeals, 1. To what they saw in him (Job 6:28): "Be content, and look upon me; what do you see in me that bespeaks me either a madman or a wicked man? Nay, look in my face, and you may discern there the indications of a patient and submissive spirit, for all this. Let the show of my countenance witness for me that, though I have cursed my day, I do not curse my God." Or rather, "Look upon my ulcers and sore boils, and by them it will be evident to you that I do not lie," that is, "that I do not complain without cause. Let your own eyes convince you that my condition is very sad, and that I do not quarrel with God by making it worse than it is." 2. To what they heard from him, Job 6:30. "You hear what I have to say: Is there iniquity in my tongue? that iniquity that you charge me with? Have I blasphemed God or renounced him? Are not my present arguings right? Do not you perceive, by what I say, that I can discern perverse things? I can discover your fallacies and mistakes, and, if I were myself in an error, I could perceive it. Whatever you think of me, I know what I say." 3. To their own second and sober thoughts (Job 6:29): "Return, I pray you, consider the thing over again without prejudice and partiality, and let not the result be iniquity, let it not be an unrighteous sentence; and you will find my righteousness is in it," that is, "I am in the right in this matter; and, though I cannot keep my temper as I should, I keep my integrity, and have not said, nor done, nor suffered, any thing which will prove me other than an honest man." A just cause desires nothing more than a just hearing, and if need be a re-hearing.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–30. Public domain.
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Olympiodorus of AlexandriaAD 600
COMMENTARY ON JOB 6:24-27
Job’s words mean … “It is likely you have suffered the same in many things.” Truth, however, is always hateful to many. Therefore, you despise my words of truth. “You do not come down to me,” Job says, “nor do you speak about the gifts of grace like people who desire to encourage. On the contrary, you accuse me openly, whereas I have never accused you. I hope, however, that after answering each of you, my words will defeat you.”
Gregory the DialogistAD 604
57. There are two sorts of speech, which are very troublesome and mischievous to mankind, the one which aims to commend even froward things, the other which studies to be always carping even at right ones. The one is carried downward with the stream, the other sets itself to close the very channels and streams of truth. Fear keeps down the one, pride sets up the other. The one aims to catch favour by applause; anger, in order that it may be manifested in contention, drives forward the other. The one lies grovelling at command; the other is always swelling high in opposition. Accordingly, blessed Job convicts his friends of being of this kind, when he says, Ye do but set in order speeches to upbraid. But he proceeded to make known whence it is that men come even to the effrontery of unjust upbraiding, when he added, And ye speak words to the wind. For to ‘speak, words to the wind’ is to talk idly. For often when the tongue is not withheld from idle words, a loose is even given to the rashness of foolish reviling. For it is by certain steps of its descent, that the slothful soul is driven into the pitfall. Thus while we neglect to guard against idle words, we are brought to mischievous ones, so that it first gives satisfaction to speak of the concerns of others, and afterwards the tongue by detraction carps at the life of those of whom it speaks, and sometimes even breaks out into open revilings. Hence the incitements are sown of angry passions, jars arise, the fire-brands of animosity are kindled, peace is altogether extinguished in men's hearts. Hence it is well said by Solomon, He that letteth out water is a beginning of brawls. [Prov. 17, 14] For to let out water is to let the tongue loose in a flood of words, contrary to which he at the same time declares in a favourable sense, saying, The words of a man's mouth are as deep waters. [Prov. 18, 4] He then that letteth out water is a beginning of brawls, for he who neglects to refrain his tongue, dissipates concord. Hence it is written contrariwise, He that silenceth a fool, softeneth wrath. [Prov. 26, 10. Vulg.]
58. But that everyone that is given to much talking cannot maintain the straight path of righteousness, the Prophet testifies, in that he saith, For an evil speaker shall not be led right upon the earth. [Ps. 140, 11] Hence again Solomon saith, In the multitude of words there wanteth not sin. [Prov. 10, 19] Hence Isaiah saith, And the cultivation of righteousness, silence; so pointing out that the righteousness of the interior is desolated, when we do not withhold from immoderate talking. Hence James saith, If any man among you think himself to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. [James 1, 26] Hence he says again, Let every man be swift to hear, slow to speak. [1, 19] Hence he adds again, The tongue is an unruly evil, full of deadly poison. [3, 8] Hence ‘Truth’ warns us by his own lips, saying, Every idle word that men shall speak, they shall give account thereof in the day of judgment. [Matt. 12, 36] For an idle word is such as lacks either cause of just occasion, or purpose of kind serviceableness. If then an account is demanded for idle speech, it is very deeply to be considered what punishment followeth after that much talking, wherein we sin even by words of pride.
59. Furthermore, be it known that they are lost to the whole estate of righteousness altogether, who let themselves go in mischievous words. For the mind of man, like water, both when closed round is collected on high, in that it seeks anew the source whence it descended, and when let loose it comes to nought, in that it dissipates itself to no purpose down below. For the mind is as it were drawn out of itself in so many streams, as it lets itself out in superfluous words from the strict control of silence. And hence it has no power to turn back within to the knowledge of itself, in that being dissipated without in much talking, it loses the strength of interior reflection. Therefore it lays itself bare in every part to the inflictions of the plotting enemy, in that it does not hedge itself about with any defence for its safe-keeping. Whence it is written, He that hath no rule over his own spirit in his talk is like a city that is broken down and without walls. For because it is without the wall of silence, the city of the mind lies open to the darts of the enemy, and when it casts itself forth of itself in words, it exhibits itself exposed to the adversary, and he gets the mastery of it without trouble, in proportion as the soul that he has to overcome combats against its own self by much talking.
60. But herein be it known, that when we are withheld from speaking by excess of fear, we are sometimes confined within the strait bounds of silence beyond what need be. And whilst we avoid the mischiefs of the tongue without caution, we are secretly involved in worse. For oftentimes while we are overmuch restrained in speech, we are subject to a mischievous degree of much talking in the heart, that the thoughts should be hot within, the more that the violent keeping of indiscreet silence confines them, and most often they let themselves take a wider range in proportion as they reckon themselves to be more secure, in that they are not seen by censors without. Whence the mind is sometimes lifted up in pride, and, as it were, regards as weak those persons whom it hears engaged in talk. And when it keeps the mouth of the body shut, it never knows to what degree it is laying itself open to evil by entertaining pride. For it keeps the tongue down, but it sets the heart up. And whereas it never takes heed to itself from inattention, it censures all the world more freely to itself, in proportion as it does it at the same time the more secretly. And most frequently oversilent people, when they meet with any wrongs, are driven into bitterer grief, the more they do not give utterance to all that they are undergoing. For if the tongue declared with calmness the annoyance inflicted, grief would flow away from our consciousness. For closed wounds give more acute pain, in that when the corruption that ferments within is discharged, the pain is laid open favourably for our recovery. And generally whilst over-silent men fix their eyes on the faults of any, and yet hold in the tongue in silence, they are, as it were, withdrawing the use of the salve, after the wounds have been seen. For they the more effectually become the cause of death, that they refused by speaking to cast out the poison which they might. And hence if immoderate silence were not a thing to blame, the Prophet would newer say,
Woe is me, for I have held my peace.
61. What then have we here to do, saving that the tongue must be heedfully kept in under the poise of a mighty control, but not that it must be indissolubly chained, lest either being let loose it run out into mischief, or being bound up, it be also slack to render service. For hence it is said by one, A wise man will hold his tongue till he sees opportunity, that when he accounts it convenient, strictness of silence being laid aside, by speaking such things as are meet, he may devote himself to answer the end of usefulness. Hence Solomon saith, A time to keep silence, and a time to speak. For the seasons for changes are to be weighed with discretion, lest either when the tongue ought to be restrained, it let itself out to no purpose in words, or when it might speak to good purpose, it keep itself in from sloth. Which the Psalmist considering comprehended in a brief petition, saying, Set a watch, O Lord, before my mouth; and a door of guard on my lips. [Ps. 141, 3] For a door is opened and shut. He then who prayed not that a bar should be set to his lips, but a door, openly showed that the tongue ought both to be held in by self-control, and let loose on grounds of necessity, that both the voice should open the discreet mouth at the fitting time, and on the other hand silence close it at the fitting time. And because neither the friends of Job, nor all heretics, whose likeness they bear, know how to observe this, they are said to ‘utter words to the wind.’ In that the sayings which the weightiness of discretion does not establish firmly, the breath of levity carries along.
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 6:26 captures Job's profound exasperation and sharp rebuke of his friends, who, instead of offering solace and empathy, attempt to critique and correct his anguished expressions. Amidst his overwhelming suffering and despair, Job challenges the very premise of their approach, questioning whether they truly intend to "reprove" or logically dissect the spontaneous, unrefined utterances of a soul pushed to its absolute limits—words which he poignantly likens to the fleeting and insubstantial nature of wind. This verse powerfully highlights the deep chasm between Job's desperate need for compassionate understanding and his friends' rigid, judgmental theological framework.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 6:26 is rich in literary devices that amplify Job's desperate plea and sharp critique of his friends. The verse begins with a potent Rhetorical Question, "Do ye imagine to reprove words, and the speeches of one that is desperate, [which are] as wind?" This question is not posed to elicit an answer but to convey Job's incredulity, indignation, and the profound absurdity he perceives in his friends' judgmental approach. It forces them, and the reader, to reconsider the appropriateness of their actions in the face of such immense suffering. Following this, Job employs a vivid Simile, likening his words to "wind" (רוּחַ, rûwach). This comparison is highly effective, as "wind" suggests something fleeting, insubstantial, uncontrollable, and without fixed form or logical structure. By presenting his words as "wind," Job implies they are not meant to be weighty theological pronouncements or carefully reasoned arguments, but rather spontaneous, perhaps even incoherent, exhalations of pain that should not be subjected to harsh judgment or logical dissection. There is also an element of Irony present; Job's friends claim to offer wisdom and comfort, yet their words and actions only exacerbate his suffering, making his "desperate speeches" even more pronounced. Their attempt to "reprove" his words, which are as fleeting as wind, is ironically a weighty and damaging act of judgment that reveals their own lack of true wisdom and compassion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 6:26 offers profound theological insights into the nature of suffering, appropriate human response to it, and the complexities of divine justice. It fundamentally challenges simplistic retribution theology, asserting that not all suffering is a direct consequence of sin, and therefore, not all laments are deserving of rebuke. The verse implicitly raises crucial questions about the limits of human understanding in the face of divine mystery and the profound inadequacy of human wisdom when confronted with intense, inexplicable pain. It underscores the theological principle that true comfort in suffering often lies not in providing immediate answers, theological explanations, or moral corrections, but in empathetic presence, patient listening, and compassionate solidarity. Job's desperate cry for understanding over judgment foreshadows a more nuanced understanding of God's ways, which is ultimately revealed in the book's conclusion. It reminds us that God's compassion for the brokenhearted far exceeds human capacity for judgment and that His presence is often found in the very midst of our most raw and unrefined cries.
REFLECTION AND APPLICATION
Job 6:26 serves as a powerful and enduring reminder of how we, as individuals and as communities of faith, should engage with those experiencing profound suffering, grief, or despair. It challenges the common human inclination to immediately offer solutions, theological explanations, or corrective advice when faced with another's pain. Instead, Job's desperate words call us to prioritize radical empathy and compassionate listening over premature judgment or intellectual debate. When someone is in deep despair, their words may not be perfectly coherent, rational, or theologically precise; they may indeed be "as wind"—a raw, unedited cry for help, understanding, or simply to be heard. This verse compels us to extend grace, patience, and non-judgmental presence, recognizing that the primary need of the suffering is often not a theological treatise or a moral correction, but rather the genuine presence of another who is willing to bear witness to their pain without attempting to fix it or explain it away. It teaches us to create sacred space for lament, to validate emotional distress, and to offer comfort that mirrors the compassionate heart of God, allowing the afflicted to simply be heard in their rawest state.
Questions for Reflection
FAQ
Why does Job describe his words as "wind"?
Answer: Job describes his words as "wind" (Hebrew: רוּחַ, rûwach) to emphasize their fleeting, insubstantial, and perhaps uncontrolled nature. He is not presenting carefully reasoned arguments or theological propositions for debate, but rather raw, spontaneous expressions of extreme despair and anguish. By likening them to wind, he implies they are not meant to be weighed, dissected, or critiqued for their logical coherence or theological precision. Instead, they are simply the natural, unrefined outpouring of a soul in profound pain, a cry that should be met with empathy and understanding, not judgment or correction. It is his way of saying, "These are not formal statements; they are just the breath of a dying man, a transient expression of my suffering."
How should we respond to someone expressing despair, according to the principles in Job 6:26?
Answer: Job 6:26 teaches us to respond to those in despair with profound empathy and compassionate listening, rather than immediate judgment or correction. Job challenges his friends for attempting to "reprove" words that are born of desperation and are "as wind"—meaning they are raw, emotional, and not meant for logical dissection. Therefore, our response should prioritize presence over pronouncements, active listening over advice, and comfort over critique. We are called to validate their pain, create a safe space for their lament, and resist the urge to offer simplistic solutions or theological explanations that might invalidate their experience. As Romans 12:15 instructs, we should "weep with those who weep," recognizing that true support often means simply being present in their suffering, even when their words are difficult or seem irrational. We are to meet their desperate cries with grace, not with a critical analysis of their words.
CHRIST-CENTERED FULFILLMENT
Job 6:26, with its poignant depiction of a suffering man whose desperate words are met with judgment rather than empathy, finds its ultimate fulfillment and profound counterpoint in the person and work of Jesus Christ. Job's experience foreshadows the ultimate suffering servant, Jesus, whose anguish was often misunderstood and whose cries were met with rejection. In Gethsemane, Jesus himself uttered words of profound desperation, "My soul is very sorrowful, even to death" (Matthew 26:38), yet even His closest disciples struggled to stay awake and offer true companionship. Unlike Job's friends, who sought to "reprove" his words, Jesus perfectly embodies the empathetic High Priest who can truly sympathize with our weaknesses, having Himself been tempted in every respect, yet without sin (Hebrews 4:15). He did not come to judge the desperate cries of humanity, but to bear them. The "wind" of Job's desperate words finds its answer in the very breath of God made flesh, the One who "did not come to condemn the world, but to save the world through him" (John 3:17). Jesus, the Word made flesh (John 1:14), fully entered into the human experience of suffering, offering not only understanding but also the ultimate redemption for the very despair that Job expressed. He is the one who truly hears the "speeches of one that is desperate" and responds not with critique, but with grace, healing, and the promise of eternal comfort and restoration, turning the fleeting "wind" of human anguish into the enduring hope of the Spirit.