Job 6:29

Translation
King James Version
Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it.
Ask
KJV (with Strong's)
Return H7725, I pray you, let it not be iniquity H5766; yea, return again H7725, my righteousness H6664 is in it.
Ask
Complete Jewish Bible
Think it over, please; don't let wrong be done. Think it over again: my cause is just.
Ask
Berean Standard Bible
Reconsider; do not be unjust. Reconsider, for my righteousness is at stake.
Ask
American Standard Version
Return, I pray you, let there be no injustice; Yea, return again, my cause is righteous.
Ask
World English Bible Messianic
Please return. Let there be no injustice. Yes, return again. My cause is righteous.
Ask
Geneva Bible (1599)
Turne, I pray you, let there be none iniquitie: returne, I say, and ye shall see yet my righteousnesse in that behalfe. Is there iniquitie in my tongue? doeth not my mouth feele sorowes?
Ask
Young's Literal Translation
Turn back, I pray you, let it not be perverseness, Yea, turn back again--my righteousness is in it.
Ask
See also
Job 17:10Job 27:4Job 27:6Job 23:10Job 42:6Malachi 3:18Job 34:5
See on the biblical-era map
Job
Job View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 13,008 of 31,102

Study This Verse

SUMMARY

Job 6:29 encapsulates Job's earnest plea to his three friends, Eliphaz, Bildad, and Zophar, urging them to reconsider their harsh accusations and judgmental stance. Amidst his profound suffering, Job vehemently asserts his personal integrity and uprightness, denying that his immense affliction is a direct consequence of hidden sin or moral crookedness, as his companions imply. This verse serves as a pivotal declaration of his innocence, challenging the prevailing retribution theology of his day and highlighting the deep chasm between Job's lived experience and his friends' rigid theological framework.

CONTEXT

  • Literary Context: Job 6:29 is situated within Job's first extensive response to Eliphaz, following Eliphaz's initial, somewhat condescending, speech in Job 4 and Job 5. In Job 6:1-13, Job expresses his overwhelming despair, lamenting his suffering and even wishing for death. He then turns to rebuke his friends for their unhelpful and seemingly treacherous counsel, likening them to dried-up streams that fail to provide comfort when most needed (Job 6:14-27). This verse, therefore, is a direct, impassioned appeal for his friends to abandon their accusatory posture and acknowledge his righteousness, which he believes is evident even in his suffering. It marks a crucial shift from his lament to a direct confrontation of their flawed logic and lack of empathy.
  • Historical & Cultural Context: The Book of Job is set in a patriarchal, pre-Mosaic era, likely in the land of Uz, a region possibly east of Palestine. The cultural backdrop is dominated by a strong belief in "retribution theology," a common ancient Near Eastern understanding that linked prosperity and well-being directly to righteousness, and suffering and misfortune directly to sin. This worldview is precisely what Job's friends represent and rigorously uphold. They operate under the assumption that Job's extraordinary suffering must be due to extraordinary sin, even if unconfessed. Job 6:29 challenges this simplistic, cause-and-effect understanding of divine justice, asserting that suffering can occur even when one maintains integrity, thus setting the stage for a profound theological debate that transcends the common wisdom of the time.
  • Key Themes: This verse powerfully contributes to several key themes woven throughout the Book of Job. Primarily, it underscores the theme of integrity versus accusation, as Job vehemently defends his blameless character against the relentless implications of his friends. This echoes the initial divine assessment of Job as "perfect and upright, one that feared God, and eschewed evil" in Job 1:1. Secondly, it highlights the inadequacy of human wisdom when confronting the complexities of divine providence and human suffering. The friends' counsel, though rooted in traditional theology, proves to be misguided and unhelpful, as Eliphaz's assertion that "whoever perished, being innocent?" in Job 4:7 directly contrasts Job's experience. Finally, the verse speaks to the theme of theodicy, the question of God's justice in the face of suffering, as Job's plea for his friends to "return" is a call for them to acknowledge that God's ways are more complex than their simplistic framework allows, a truth ultimately affirmed by God Himself in Job 42:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Return (Hebrew, shûwb', H7725): This word is a strong imperative, repeated for emphasis ("Return... return again"). It signifies a turning back, a reversal of course, or a retreat. Here, Job is not calling for his friends to repent of sin in the spiritual sense, but to turn away from their mistaken judgment and accusatory posture. It's a desperate plea for them to reconsider their theological premise and their treatment of him, to come back to a place of compassion and understanding, and to cease their unhelpful counsel.
  • Iniquity (Hebrew, ʻevel', H5766): This term refers to moral evil, perverseness, or unrighteousness. It denotes a deviation from what is right, often implying a deliberate act that incurs culpability or guilt. By saying "let it not be iniquity," Job is directly refuting his friends' underlying assumption that his suffering is a just consequence of some hidden moral failing on his part. He denies that his situation is rooted in such a profound moral transgression, asserting his innocence in the face of their accusations.
  • Righteousness (Hebrew, tsedeq', H6664): This word denotes the right (natural, moral, or legal), equity, justice, and moral rectitude. It refers to Job's adherence to God's ways and his blameless conduct. When Job declares "my righteousness [is] in it," he is asserting that his moral integrity remains intact despite his inexplicable suffering. He is not claiming absolute sinlessness (which no human can), but rather denying the specific charge that his current calamity is a direct result of unconfessed or hidden sin, thus affirming his upright standing before God and man in this context.

Verse Breakdown

  • "Return, I pray you, let it not be iniquity": This is Job's urgent and heartfelt appeal. The repetition of "Return" (implied by "return again" later) underscores his desperation for his friends to change their perspective. "Let it not be iniquity" is a direct challenge to their premise. Job is begging them to cease their accusations and to recognize that his suffering is not, as they assume, a just punishment for some hidden sin. He wants them to abandon their rigid theological framework that equates suffering directly with personal transgression.
  • "yea, return again": This phrase intensifies the preceding plea. It's not just a request for a momentary pause, but for a complete and sustained shift in their understanding and approach. Job desires a genuine reconsideration of his situation and their counsel, emphasizing the earnestness of his desire for true empathy rather than continued condemnation. This repetition highlights the depth of his anguish and his desperate need for his friends to see him truly.
  • "my righteousness [is] in it": This is Job's powerful declaration of his integrity. The phrase "in it" refers to his current state of suffering or his overall situation. Despite the outward appearance of divine judgment, Job asserts that his moral uprightness and blamelessness are intact and are not the cause of his affliction. He is confidently stating that his character is not compromised by his calamity, and that his suffering does not negate his righteousness. He stands firm in his integrity even amidst inexplicable pain.

Literary Devices

Job 6:29 employs several potent literary devices to convey Job's impassioned plea and resolute declaration. The most prominent is Repetition, with the imperative "Return" (Hebrew shûwb) being emphasized by its implicit recurrence in "return again." This repetition underscores the urgency, desperation, and earnestness of Job's appeal for his friends to reconsider their stance. The phrase "let it not be iniquity" functions as a Rhetorical Plea or a strong Negation, directly refuting the core assumption of his friends' arguments. Finally, "my righteousness [is] in it" is a powerful Assertion and Declaration, serving as Job's unwavering self-vindication against their accusations. There is also an element of Irony in the scene, as those who came to comfort Job have become his accusers, forcing him to defend his integrity rather than receive solace.

THEOLOGICAL AND THEMATIC CONNECTIONS

Job 6:29 stands as a profound statement on the complexities of human suffering and divine justice, challenging simplistic theological explanations. It underscores the biblical truth that not all suffering is a direct consequence of personal sin, a concept often difficult for humanity to grasp. Job's unwavering assertion of his righteousness, even in the face of immense pain and false accusation, prefigures the broader biblical theme of suffering for righteousness' sake. It calls believers to a deeper understanding of God's sovereignty and wisdom, which often transcends human logic and conventional wisdom. The verse also serves as a poignant reminder of the importance of compassion and humility when ministering to those in distress, urging us to avoid the judgmental pitfalls of Job's friends.

REFLECTION AND APPLICATION

Job's impassioned plea in Job 6:29 offers timeless lessons for believers navigating a world where suffering is pervasive. It challenges us to examine our own tendencies to quickly attribute misfortune to personal sin, reminding us that God's ways are often inscrutable and His purposes extend beyond our limited understanding. Just as Job longed for his friends to "return" to a place of empathy, we are called to approach those in pain with compassion, active listening, and humble support, rather than offering pat answers or judgmental pronouncements. Furthermore, Job's resolute declaration, "my righteousness [is] in it," serves as an powerful encouragement to stand firm in our integrity when facing false accusations or misunderstandings. It reminds us that our true standing is before God, who sees beyond outward appearances and knows the heart. In moments of undeserved suffering, we can rest in the assurance that our character, if truly anchored in Christ, remains intact, and God will ultimately vindicate the upright.

Questions for Reflection

  • How do I typically react when I see someone suffering? Do I tend to look for a "reason" or a "sin" that might have caused it?
  • In what ways can I offer true empathy and comfort to others, avoiding the pitfalls of judgmental counsel?
  • When faced with false accusations or misunderstandings, how can Job's steadfastness in his integrity encourage me to trust in God's ultimate vindication?
  • How does my understanding of God's justice influence my interactions with those who are struggling?

FAQ

Is Job claiming perfect sinlessness in this verse?

Answer: No, Job is not claiming absolute sinlessness in the sense of being without any human fault or imperfection. Throughout the book, Job acknowledges his human frailty (e.g., Job 9:20). Rather, in Job 6:29, his assertion of "my righteousness [is] in it" is a vehement denial of the specific accusation from his friends: that his immense suffering is a direct, punitive consequence of some unconfessed, egregious sin. He is defending his integrity and uprightness in the context of the covenant and his blameless conduct before God, asserting that his current calamity does not stem from a moral failing that warrants such severe divine retribution.

What does Job mean by "my righteousness [is] in it"?

Answer: When Job declares "my righteousness [is] in it," the "it" refers to his current situation, his suffering, or the very trial he is enduring. He means that despite the appearance of divine judgment, and contrary to his friends' accusations, his moral integrity and uprightness (his "righteousness") remain intact and are not the cause of his affliction. He is asserting that his suffering does not negate his blameless character before God. He is righteous in this trial, not suffering because of unrighteousness. It is a powerful statement of self-vindication, affirming that his inner uprightness persists even amidst outward calamity.

CHRIST-CENTERED FULFILLMENT

Job 6:29, with Job's impassioned plea for his friends to "return" from their false accusations and his bold assertion, "my righteousness [is] in it," profoundly foreshadows the person and work of Jesus Christ. Job, a righteous man suffering undeservedly, becomes a type of Christ. While Job was a sinner by nature, Christ was perfectly righteous, "who committed no sin, nor was deceit found in His mouth" (1 Peter 2:22). Yet, He suffered the ultimate "iniquity" – not His own, but ours. He was "made to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Corinthians 5:21). Job's cry for vindication finds its ultimate answer in Christ's resurrection, where God definitively declared His perfect righteousness and overturned the false accusations of the world and Satan. Furthermore, unlike Job's friends who offered condemnation, Christ is our sympathetic High Priest who truly understands our suffering, having been tempted in every way, yet without sin (Hebrews 4:15). He is the one who intercedes for us, not accusing, but advocating, offering true comfort and ultimate vindication to all who are found "in Him" (Romans 8:34). Job's suffering points to the greater suffering of the perfectly righteous Lamb of God, whose affliction was not for His own iniquity, but for ours, bringing about our eternal righteousness.

Copy as

Commentary on Job 6 verses 22–30

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.
Copy as
Julian of EclanumAD 455
EXPOSITION ON THE BOOK OF JOB 6:29
While convincing his friends that they are not acting friendly but speaking against common sense, Job now tries to show that he cannot appropriately be accused of speaking harshly or of desiring death by just judges. “And judge by saying what is just.” Be judges of the words that we said in common, so that your judgment may be in compliance with justice and not with a feeling of hostility.
Gregory the DialogistAD 604
4. For neither do heretics try to attain truth by their investigations, but to appear to be the winners; and whereas they desire to show for wise without, they are bound within in their foolishness with the chains of their own pride; hence it comes to pass that they look out for contests of rivalry, and concerning God, Who is our Peace, they know not how to speak with peaceableness, and by the article of peace they become contrivers of strife. To whom it is well spoken by Paul, But if any man seem to be contentious, we have no such custom, neither the Churches of God. [1 Cor. 11, 16] Now it is rightly added,
And speaking that which is just, judge ye.
5. For everyone that speaks, whilst he waits for his hearer's sentence upon his words, is as it were subjected to the judgment of him, by whom he is heard. Accordingly he that fears to be condemned in respect of his words, ought first to put to the test that which he delivers; that there may be a kind of impartial and sober umpire sitting between the heart and the tongue, weighing with exactness whether the heart presents right words, which the tongue taking up with advantage may bring forward for the hearer's judgment. Therefore let blessed Job, while managing his own case against his friends, yet telling our proceedings against heretics, blame precipitancy in speakers, and gather words to suit their mind, saying, And speaking that which is just, judge ye. As if it were in plain words, ‘If in this, that ye come out to us in the issuing forth of the tongue, ye would not be found fault with, retain within the balances of justice, that what is delivered without, may find acceptance by the weightiness of truth, the more in proportion as the scales of discretion weigh it well within, and because those put forth a right judgment about the sayings of others, who are used first to sit in judgment on their own; after that he had said, speaking that which is just, judge ye.
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.
Copy as

Continue studying Job 6:29 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.