Job 20:13 — Word Study
WLCיַחְמֹ֣ל עָ֭לֶיהָ וְלֹ֣א יַֽעַזְבֶ֑נָּה וְ֝יִמְנָעֶ֗נָּה בְּת֣וֹךְ חִכּֽוֹ׃
BSAthough he cannot bearchâmal▸ [is unable to spare, will not forsake] to let it goʻâzab▸ [release, relinquish] and keepsmânaʻ▸ [holds back, withholds] it intâvek his mouthchêk [on his palate, within his throat]
| Greek | English | Parsing |
|---|---|---|
| יַחְמֹ֣ל | he spares | Verb, Qal, imperfect third person masculine singular |
| עָ֭לֶיהָ | it | Preposition, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| יַֽעַזְבֶ֑נָּה | he lets loose it | Verb qal imperfect third person masculine singular, suffix |
| וְ֝יִמְנָעֶ֗נָּה | and he withholds it | Conjunction, verb qal third person masculine singular, suffix |
| בְּת֣וֹךְ | in [the] midst of | Preposition, noun common masculine singular construct |
| חִכּֽוֹ׃ | mouth his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | though he cannot bear to let it go and keeps it in his mouth, |
| KJV | Though he spare it, and forsake it not; but keep it still within his mouth: |
| ASV | Though he spare it, and will not let it go, But keep it still within his mouth; |
| YLT | Hath pity on it, and doth not forsake it, And keep it back in the midst of his palate, |
| WEB | though he spare it, and will not let it go, but keep it still within his mouth, |
| BBE | Though he takes care of it, and does not let it go, but keeps it still in his mouth; |
Where they part company is יַחְמֹ֣ל — see How Translations Differ.
The structure presents a main clause followed by a subordinate action, emphasizing the internal conflict of the wicked.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָמַל
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 20:13
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 — The Fate of the Wickedgenerated
Job 20:13 is part of a larger discourse where Job reflects on the nature of the wicked. He illustrates how they may enjoy evil at first, but ultimately it turns against them, leading to their downfall. This verse emphasizes their inability to let go of their wickedness, even when it becomes detrimental to them, as seen in the surrounding verses that describe the consequences of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 5:29–30 | If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. |
| 2 | Mark 9:43–49 | If your hand causes you to sin, cut it off. It is better for you to enter life crippled than to have two hands and go into hell, into the unquenchable fire. |
| 3 | Romans 8:13 | For if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יַחְמֹ֣ל, yach.Molgenerated
The verb חָמַל (chamal) means to spare or show compassion. In this context, it indicates the wicked's unwillingness to relinquish their evil deeds, highlighting a sense of attachment to their wrongdoing.
The parsing as a Qal imperfect third person masculine singular indicates a continuous action, suggesting that this is a habitual behavior of the wicked, who consistently choose to hold onto their evil.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is יַחְמֹ֣ל, he spares, which governs the actions described in the following clauses. The structure emphasizes the actions of the wicked, with the main clause presenting their inability to release their evil.
The sentence includes a prepositional phrase בְּת֣וֹךְ (in the midst of), indicating where the evil is held, enhancing the imagery of it being retained within them.
Septuagint Backgroundgenerated
The Septuagint translates יַחְמֹ֣ל as φείσεται (pheisetai), which means 'he will spare.' This choice reflects a similar meaning but may carry a slightly different connotation, suggesting a deliberate choice to withhold rather than an inability to release.
The use of αὐτὴν (authēn) for the object indicates a direct correspondence to the Hebrew, maintaining the focus on the evil that is being withheld.
In plain words — the whole versegenerated
Job 20:13 describes how the wicked cannot let go of their evil, which they keep close even when it causes them harm. This verse illustrates the struggle between the attraction of sin and the consequences it brings.
Frequently Asked Questionsgenerated
This indicates that the wicked are so attached to their evil that they find it impossible to release it, even when it harms them.
Keeping it in their mouth symbolizes a continuous enjoyment or retention of their wickedness, suggesting they savor it despite its bitterness.
This verse contributes to Job's exploration of the nature of the wicked and the consequences of their actions, emphasizing that their enjoyment of evil will ultimately lead to their downfall.
We can reflect on the dangers of clinging to sin and the importance of letting go of harmful behaviors that ultimately lead to negative consequences.
Reflection Questionsgenerated
- What are some ways I may be holding onto something harmful in my life?
- How can I learn to let go of negative influences that do not benefit me?
- In what situations have I seen the consequences of clinging to something harmful?
- How does this verse challenge me to examine my own attachments and choices?
The early church on this verse — how the Fathers read it
Early commentators, such as Gregory the Dialogist, reflect on this verse to illustrate the nature of evil and the wicked's attachment to it.
Ver. 13. He will spare it, and forsake it not, but keep it still within his throat. [LITERAL INTERPRETATION] 14. For the evil that he delights in he 'spares,' because he does not, by practising penance, hunt it down in himself.Early Church Fathers on Job 20 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 20:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Though] he spare it,.... Not that he feeds sparingly on it, for he eats of it freely and plentifully, with great eagerness and greediness; it designs the gratefulness of it to him; he does not spit
Read John Gill on Job 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough he spare it, and forsake it not; but keep it still within his mouth: Forsake it not - does not let it go from his mouth down his throat, so as the longer to enjoy its sweet relish.
Read Robert Jamieson on Job 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough he spare it, i.e. will not part with it; or gratify and obey it, instead of subduing and mortifying it. Keep it still within his mouth, to suck out all the sweetness or benefit of it, though it be very delightful to him.
Read Matthew Poole on Job 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 20:13 [Though] he spare it, and forsake it not; but keep it still within his mouth:Ver. 13. Though he spare it, and forsake it not] This is the same in sense with the former verse, and the second time repeated, that Job might know that he was the man here meant; Ut qui in malis artibus sibi placuisset, saith Merlin, as one who took pleasure in raising himself upon another’ s ruins. And another good note the same author giveth here, viz. That as anything is more sweet and delectable to the sensual appetite, so much the more should we suspect it, as fearing a snare laid for us therein, by that old manslayer. Vipera later in veprecula. Diabolus capite blanditur, ventre oblectat, cauda…
Read John Trapp on Job 20 →CambridgeThe Cambridge Bible for Schools and Colleges13. forsake it not] i. e. do not let it go—do not swallow it.
Read Cambridge on Job 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThough he spare it - That is, though he retains it long in his mouth, that he may enjoy it the more. And forsake it not - Retains it as long as he can.
Read Albert Barnes on Job 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleSecond strophe — The epicure in wickedness awakes in agony to find the secret tidbits of sin changed into most deadly poison, and his sweetest delights proved to be germs of a signal destruction, Job 20:12-16.13.
Read Daniel Denison Whedon on Job 20 →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
though he cannot bear to let it go and keeps it in his mouth,
though he spare it, and will not let it go, but keep it still within his mouth,
though he cannot bear to let it go and keeps it in his mouth,
if he retains it for himself and does not let it go, and holds it fast in his mouth,
Tyndale line
Though he spare it, and forsake it not; but keep it still within his mouth:
Though he spare it, and will not let it go, But keep it still within his mouth;
Though he spare it, and will not let it go, but keep it still within his mouth;
Though he may spare it, and forsake it not; but keep it still within his mouth:
And fauoured it, and would not forsake it, but kept it close in his mouth,
Strictly literal
[Though] he spare it, and forsake it not, but keep it within his mouth,
Hath pity on it, and doth not forsake it, And keep it back in the midst of his palate,
has pity on it, and does not forsake it, and keeps it back in the midst of his palate,
He will cherish it, and not forsake it; and hold it back within his palate;
although he holds it there and does not let it go but keeps it still in his mouth—
From the Latin
He will spare it, and not leave it, and will hide it in his throat.
Simplified
not letting it go but keeping it in their mouths,
Though he takes care of it, and does not let it go, but keeps it still in his mouth;
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 their wording for Job 20:13. Both texts convey the same message regarding the wicked's attachment to their evil, with no significant variations noted.
יַחְמֹ֣ל עָ֭לֶיהָ וְלֹ֣א יַֽעַזְבֶ֑נָּה וְ֝יִמְנָעֶ֗נָּה בְּת֣וֹךְ חִכּֽוֹ׃
7 of the 7 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 20:13
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.
חָמַל (chamal) is a primitive root meaning to spare or have compassion. It encompasses the ideas of commiseration and pity, primarily in the Qal stem. The entries consistently emphasize its connotation of sparing or showing compassion.
H2550 חָמַל spare
2550 chamal khaw-mal'
a primitive root; to commiserate; by implication, to
spare:--have compassion, (have) pity, spare.
חָמַל (cha.mal) — to spare.
(Qal) to spare, pity, have compassion on
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp3fs — Preposition · suffixHR/Sp3fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3fs
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
Conj | V-Qal-Imperf-3ms | Suff — Conjunction · verb qal third person masculine singular · suffixHC/Vqu3ms/Sp3fs
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֵךְ (chek) refers to the palate or roof of the mouth, encompassing meanings related to taste and the mouth as an organ for speech and kissing. The entries consistently describe it as relating to the mouth and taste, with no significant disagreement among the lexicons.
חֵךְ n.m. palate, roof of mouth, gums
base
H2441 חֵךְ
2441 chek khake
probably from 2596 in the sense of tasting; properly, the
palate or inside of the mouth; hence, the mouth itself (as the
organ of speech, taste and kissing):--(roof of the) mouth,
taste.
see HEBREW for 02596
חֵךְ (chekh) — palate.
mouth, palate, taste, gums
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms