Job 30:10 — Word Study
WLCתִּֽ֭עֲבוּנִי רָ֣חֲקוּ מֶ֑נִּי וּ֝מִפָּנַ֗י לֹא־ חָ֥שְׂכוּ רֹֽק׃
BSAThey abhor metaʻâb■ [detest, have disgust for] and keep farrâchaq■ [stand aloof, remove] from memin they do notlôʼ hesitatechâsak■ [spare not, withhold not] to spitrôq [spittle, saliva] in my facepânîym [presence, before me]
| Greek | English | Parsing |
|---|---|---|
| תִּֽ֭עֲבוּנִי | they abhor me | Verb piel perfect third person common plural, suffix |
| רָ֣חֲקוּ | they are distant | Verb, Qal, perfect third person common plural |
| מֶ֑נִּי | from me | Preposition, suffix |
| וּ֝מִפָּנַ֗י | and from face my | Conjunction, preposition, noun common masculine plural construct |
| לֹא־ | not | Particle |
| חָ֥שְׂכוּ | they have withheld | Verb, Qal, perfect third person common plural |
| רֹֽק׃ | spittle | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They abhor me and keep far from me; they do not hesitate to spit in my face. |
| KJV | They abhor me, they flee far from me, and spare not to spit in my face. |
| ASV | They abhor me, they stand aloof from me, And spare not to spit in my face. |
| YLT | They have abominated me, They have kept far from me, And from before me have not spared to spit. |
| WEB | They abhor me, they stand aloof from me, and don’t hesitate to spit in my face. |
| BBE | I am disgusting to them; they keep away from me, and put marks of shame on me. |
The translations agree on the key phrases in this verse.
The structure of the verse shows a progression from abhorrence to physical insult, emphasizing the depth of Job's suffering.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָחַק
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 30:10
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 — Job's Lamentgenerated
Job 30:10 captures Job's anguish as he reflects on how people have turned against him, expressing their disdain and contempt. This verse is part of a larger section where Job recounts his suffering and the mockery he endures from those he once considered friends. The emotional weight of his words illustrates the depth of his isolation and the intensity of his pain, as he feels rejected not only by society but also by God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 19:19 | All my best friends despise me, and those I love have turned against me. |
| 2 | Job 42:6 | Therefore I retract my words, and I repent in dust and ashes.” |
| 3 | Psalm 88:8 | You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape. |
| 4 | Zechariah 11:8 | And in one month I dismissed three shepherds. My soul grew impatient with the flock, and their souls also detested me. |
| 5 | Job 19:13–14 | He has removed my brothers from me; my acquaintances have abandoned me. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תִּֽ֭עֲבוּנִי, Ti.'a.vu.nigenerated
The verb תִּֽ֭עֲבוּ (ti'avu) is a piel perfect form, indicating a completed action in the past. It conveys a strong sense of moral detestation, suggesting that those who abhor Job do so with a deep-seated disgust. This word is often used in contexts where something is considered morally repugnant.
In this verse, it emphasizes the complete rejection Job feels from others, highlighting the severity of his situation. The use of the suffix indicates that the subject of the verb is directed specifically at Job, making the emotional impact more personal.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the people abhor Job and keep their distance from him.
Sentence Structuregenerated
The finite verbs govern the main actions in the verse: תִּֽ֭עֲבוּ (they abhor) and רָ֣חֲקוּ (they are distant). The structure shows that both actions are closely linked, emphasizing the contempt and distance the people maintain from Job.
The sentence flows with a clear cause-and-effect relationship: the abhorrence leads to their distancing, culminating in the act of spitting in his face.
Septuagint Backgroundgenerated
The Septuagint translates תִּֽ֭עֲבוּ as με (me), focusing on the personal aspect of Job's lament. This choice underscores the directness of the rejection he experiences.
The rendering highlights the emotional intensity of Job's feelings, as the Greek word captures the essence of being personally abhorred.
In plain words — the whole versegenerated
Job 30:10 shows Job's despair as he feels that people not only hate him but also keep their distance, even going so far as to spit in his face. This verse illustrates the depth of his suffering and the scorn he faces from others.
Frequently Asked Questionsgenerated
To abhor means to detest or loathe. In this context, it signifies that the people have a deep moral disgust for Job, leading them to reject him.
They keep their distance as a sign of their disdain and rejection of him, indicating that they want nothing to do with him due to his suffering.
Spitting in someone's face is a profound insult, symbolizing contempt and rejection. It reflects the extreme level of disdain the people have for Job.
Job's experience highlights the pain of isolation, especially when one feels rejected not only by friends but also by the community, deepening his sense of despair.
Reflection Questionsgenerated
- How do I respond to those who are suffering or feel rejected?
- What can I learn from Job's experience about facing scorn from others?
- In what ways can I show compassion to those who feel isolated like Job?
- How does this verse challenge my understanding of community and support?
The early church on this verse — how the Fathers read it
Gregory the Dialogist discusses Job's lament in his work, illustrating how the wicked distance themselves from the righteous, reflecting on the moral implications of such actions.
They abhor me, they flee far from me, and spare not to spit in my face. All the wicked 'fly far' from Holy Church, not by the paces of footsteps, but by the characters of practices;Early Church Fathers on Job 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 30:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey abhor me,.... As it is no wonder they should, since his inward and most intimate friends did, Job 19:19; they abhorred him, not for any evil in him; Job was ready enough to abhor that himself,
Read John Gill on Job 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey abhor me, they flee far from me, and spare not to spit in my face. In my face - rather, refrain not to spit (in deliberate contempt) before my face.
Read Robert Jamieson on Job 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey flee far from me, in contempt of my person, and loathing of my sores. Spare not to spit in my face; not literally, for they kept far from him, as he now said; but figuratively, i.e. they use all manner of contemptuous and reproachful expressions and carriages towards me, not only behind my back, but even to my face.
Read Matthew Poole on Job 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 30:10 They abhor me, they flee far from me, and spare not to spit in my face.Ver. 10. They abhor me, they flee far from me] As if I were a leper or a bugbear, or that my breath were infectious; like that maid spoken of by Avicen, who, feeding upon poison, was herself healthy, yet infected others with her venomous breath. Job was wont to be honoured; now he is as much abhorred. People were used to hanging upon his lips for learned counsel, but they stand aloof, and keep at a distance. They looked upon that face of his as the face of an angel, which now, with utmost despite and detestation, they spit upon and spare not. At virtutes evertere non possunt, as Demetrius Phalereus said, when…
Read John Trapp on Job 30 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. They abhor me] What a state must civil society be in when such indignities were permitted to be offered to the aged and afflicted!
Read AdamClarke on Job 30 →
CambridgeThe Cambridge Bible for Schools and Colleges9–10. Job’s treatment now at the hands of these outcasts. With “spit in my face” comp. ch. Job 17:6. In ch. 24. Job referred to this miserable race With compassion; they had often no doubt excited his pity, and he saw in their lot and in the injustice and cruelties which they suffered at the hands of more prosperous men a strange mystery of providence. Now he speaks of their conduct to himself with resentment; for it was no requital of any injury he had ever done them. Yet though they might mistake Job’s individual feeling to them, he was one of the class that had robbed them and that continued the robbery and oppression, and they avenged their wrongs on him with a malicious delight in the…
Read Cambridge on Job 30 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey abhor me - Hebrew, They regard me as abominable. They flee far from me - Even such an impious and low born race now will have nothing to do with me.
Read Albert Barnes on Job 30 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Spit in my face — Numbers 12:14; Deuteronomy 25:9; see also Job 17:6. Some improperly understand the grossly insulting act in this case to have been before, not into, the face.
Read Daniel Denison Whedon on Job 30 →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
They abhor me and keep far from me; they do not hesitate to spit in my face.
They abhor me, they stand aloof from me, and don’t hesitate to spit in my face.
They abhor me and keep far from me; they do not hesitate to spit in my face.
They detest me and maintain their distance; they do not hesitate to spit in my face.
Tyndale line
They abhor me, they flee far from me, and spare not to spit in my face.
They abhor me, they stand aloof from me, And spare not to spit in my face.
They abhor me, they stand aloof from me, and spare not to spit in my face.
They abhor me, they flee far from me, and spare not to spit in my face.
They abhorre me, and flee farre from mee, and spare not to spit in my face.
Strictly literal
They abhor me, they stand aloof from me, yea, they spare not to spit in my face.
They have abominated me, They have kept far from me, And from before me have not spared to spit.
They have detested me, || They have kept far from me, || And from before me have not spared to spit.
They loathe me, they keep themselves far from me, and from my face they withhold not their spittle.
They abhor me and stand far off from me; they do not refrain from spitting in my face.
From the Latin
They abhor me, and flee far from me, and are not afraid to spit in my face.
Simplified
They despise and shun me; they don't hesitate to spit in my face.
I am disgusting to them; they keep away from me, and put marks of shame on me.
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 largely agree in their wording, with six out of seven words matching. The Septuagint reflects a similar sentiment but may differ in its phrasing and structure.
תִּֽ֭עֲבוּנִי רָ֣חֲקוּ מֶ֑נִּי וּ֝מִפָּנַ֗י לֹא־ חָ֥שְׂכוּ רֹֽק׃
6 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 30:10
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.
תַּעָב (ta'av) is a Hebrew verb meaning to abhor or loathe. It encompasses various forms, including being abhorred (Niphal), regarding something as an abomination (Piel), and causing something to be abominable (Hiphil). The term is used in both ritual and ethical contexts, reflecting a strong moral detestation.
[תַּעָב] vb. denom. Niph. Pi.
Niph. be abhorred
Pi.
regard as an abomination, abhor
cause to be an abomination
Hiph. make abominable, do abominably
base
H8581 תַּעָב vb. denom. Niph. Pi. . be abhorred
. . regard as an abomination, abhor
. cause to be an abomination
. make abominable, do abominably
8581 ta`ab taw-ab'
a primitive root; to loathe, i.e. (morally) detest:--(make
to be) abhor(-red), (be, commit more, do) abominable(-y), X
utterly.
תַּעָב (ta.av) — to abhor.
1) to abhor, be abominable, do abominably
1a) (Niphal) to be abhorred, be detested
1a1) in the ritual sense
1a2) in the ethical sense
1b) (Piel)
1b1) to loathe, abhor, regard as an abomination
1b1a) in the ritual sense
1b1b) in the ethical sense
1b2) to cause to be an abomination
1c) (Hiphil) to make abominable, do abominably
1c1) in the ritual sense
1c2) in the ethical sense
Also means: ta.av (תָּאַב "to loathe" H8374)
V-Piel-Perf-3cp | Suff — Verb piel perfect third person common plural · suffixHVpp3cp/Sp1bs
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp1bs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Conj | Prep | N-cp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp1bs
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)
Part — ParticleHTn
חָשַׂךְ (chasak) is a Hebrew verb meaning to withhold or refrain. It encompasses actions like restraining, keeping back, and sparing, with nuances of preserving and holding in check. The word appears in various forms, including Qal and Niphal, indicating both active and passive meanings. There are no significant disagreements among the lexicons regarding its definitions.
חָשַׂךְ vb. withhold, refrain
Qal
withhold, keep back, keep for oneself
keep one from evil, calamity
hold in check
refrain
spare
reserve for
(abs.) restrain, check (pain) i.e. assuage
Niph. at the day of calamity the wicked is spared
base
H2820 חָשַׂךְ withhold, refrain
2820 chasak khaw-sak'
a primitive root; to restrain or (reflex.) refrain; by
implication, to refuse, spare, preserve; also (by interch.
with 2821) to observe:--assuage, X darken, forbear, hinder,
hold back, keep (back), punish, refrain, reserve, spare,
withhold.
see HEBREW for 02821
חָשַׂךְ (cha.sakh) — to withhold.
1) to withhold, restrain, hold back, keep in check, refrain
1a) (Qal)
1a1) to withhold, keep back, keep for oneself, keep from, hold in check, refrain, spare, reserve
1a2) to restrain, check
1b) (Niphal) to assuage, be spared
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רֹק (roq) means 'spittle' or 'spit' in Hebrew. It is derived from the root word associated with the act of spitting. The entries consistently define it as a noun referring specifically to spittle.
רֹק n.[m.] spittle
base
H7536 רֹק spittle
7536 roq roke
from 7556; spittle:--spit(-ting, -tle).
see HEBREW for 07556
רֹק (roq) — spittle.
spittle
N-ms — Noun common · masculine singular absoluteHNcmsa
