Job 12:11 — Word Study
WLCהֲלֹא־ אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝חֵ֗ךְ אֹ֣כֶל יִטְעַם־ לֽוֹ׃
BSADoes notlôʼ [or, doth not] ◂the earʼôzen [organ of hearing] testbâchan▸ [examine, prove] ◂wordsmillâh [speech, language] ◂as the tonguechêk [in the same way that, or, palate] tastesṭâʻam▸ [perceives, savors] ◂foodʼôkel [nourishment, sustenance]
| Greek | English | Parsing |
|---|---|---|
| הֲלֹא־ | ¿ not | Particle, particle |
| אֹ֭זֶן | an ear | Noun common, feminine singular absolute |
| מִלִּ֣ין | words | Noun common, masculine plural absolute |
| תִּבְחָ֑ן | does it test | Verb, Qal, imperfect third person feminine singular |
| וְ֝חֵ֗ךְ | and a palate | Conjunction, noun common masculine singular absolute |
| אֹ֣כֶל | food | Noun common, masculine singular absolute |
| יִטְעַם־ | it tastes | Verb, Qal, imperfect third person masculine singular |
| לֽוֹ׃ | itself | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Does not the ear test words as the tongue tastes its food? |
| KJV | Doth not the ear try words? and the mouth taste his meat? |
| ASV | Doth not the ear try words, Even as the palate tasteth its food? |
| YLT | Doth not the ear try words? And the palate taste food for itself? |
| WEB | Doesn’t the ear try words, even as the palate tastes its food? |
| BBE | Are not words tested by the ear, even as food is tasted by the mouth? |
Where they part company is in the translation of אֹ֭זֶן and חֵךְ — see How Translations Differ.
The sentence consists of a main clause followed by a comparative phrase, emphasizing the relationship between the two senses.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֹזֶן
verbבָּחַן
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 12:11
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 Reflection on Wisdomgenerated
Job 12:11 is part of Job's response to his friends, emphasizing the importance of discernment in understanding the world. He draws a parallel between the ear and the tongue, suggesting that just as the tongue tastes food, the ear tests the words spoken. This reflects Job's broader theme of seeking wisdom and understanding amidst suffering, as he contemplates the nature of knowledge and perception in the face of his trials.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 34:3 | For the ear tests words as the mouth tastes food. |
| 2 | 1 Corinthians 10:15 | I speak to reasonable people; judge for yourselves what I say. |
| 3 | Philippians 1:10 | so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ, |
| 4 | Hebrews 5:14 | But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil. |
| 5 | 1 Peter 2:3 | now that you have tasted that the Lord is good. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תִּבְחָ֑ן, tiv.Changenerated
The verb בָּחַן (bachan) means to examine or test. It implies a careful scrutiny, much like how one would assess the quality of gold or the sincerity of a person's heart. In this context, it suggests that the ear actively engages with words, evaluating their meaning and truth.
The parsing indicates that it is a third person feminine singular verb in the imperfect tense, which denotes an ongoing action. This reflects the continuous nature of testing and discerning, highlighting that understanding is not a one-time event but a process.
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 structure of the verse consists of two main clauses, each with its own subject and verb: אֹ֭זֶן (the ear) and חֵךְ (the palate). The finite verbs תִּבְחָ֑ן and יִטְעַם govern their respective clauses, creating a parallel structure that emphasizes the comparison between hearing and tasting.
The use of conjunctions and the order of the clauses highlight the relationship between the two senses, illustrating that both are essential for discernment.
Septuagint Backgroundgenerated
In the Septuagint, אֹ֭זֶן is rendered as οὖς (ear), and חֵךְ as λάρυγχ (palate). This choice shows a direct correspondence in meaning, although the Greek terms reflect a slightly different cultural understanding of the senses.
The Greek word for תִּבְחָ֑ן is διακρίνει, which carries a similar sense of discerning or distinguishing, reinforcing the idea of careful examination.
In plain words — the whole versegenerated
Job 12:11 compares the ability of the ear to test words with the tongue's ability to taste food. This verse highlights the importance of discernment in understanding both speech and sustenance, suggesting that just as we evaluate food, we should also evaluate the words we hear.
Frequently Asked Questionsgenerated
It means that just as we assess the flavor of food with our palate, we should critically evaluate and understand the words we hear.
The comparison emphasizes that both hearing and tasting require discernment and understanding, highlighting the importance of being attentive to both words and nourishment.
This verse reflects Job's exploration of wisdom and understanding, suggesting that discernment in both speech and experience is crucial for gaining insight.
We learn that just as we carefully taste food to assess its quality, we should also listen carefully to words to discern their truth and value.
Reflection Questionsgenerated
- How can I apply the principle of testing words in my daily conversations?
- In what ways do I discern the quality of information I receive?
- What practices can help me develop better listening skills?
- How does understanding the importance of both hearing and tasting influence my interactions with others?
The early church on this verse — how the Fathers read it
Early commentators reflect on Job's insights regarding perception and understanding. Quotations from Didymus the Blind, John Chrysostom, and Gregory the Dialogist are provided, illustrating their interpretations of this verse.
Consider if this does not refer to the following words, “But ask the animals, and they will teach you.” The sequence of these two thoughts makes it clear that it is not given to unreasonable animals or soulless things to understand the…Early Church Fathers on Job 12 →
“It is reason that discerns words, and the palate that recognizes the taste of foods.” Job means, if animals know those things, we, who are endowed with reason, and not only with a palate to eat, know them even better.Early Church Fathers on Job 12 →
The ear trieth words, and the mouth of the eater savour. There is scarce a person that is ignorant that the five senses of our body, viz.Early Church Fathers on Job 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 12:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDoth not the ear try words?.... Articulate sounds; and the mind by them judges whether what is expressed and designed by them is right or wrong, true or false, to be received or rejected; so such
Read John Gill on Job 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDoth not the ear try words? and the mouth taste his meat? Doth not the ear try words? and the mouth taste his meat?
Read Robert Jamieson on Job 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs the mouth tasteth and thereby judgeth of meats, and as it liketh or disliketh, so it receiveth or rejecteth, what is put into it; so it is the office of the ear, or rather of the mind, which hears and receives the opinions and discourses of others by the ear, not rashly to approve or condemn every thing which it hears, but diligently and thoroughly to search and try whether it be true, and so to be embraced, or false, and to be rejected. Interpreters are much puzzled about the connexion and design of these words; but they seem to be either, 1. An apology for himself, why he did not comply with their opinion and all arguments, because they did not suit with his ear or mind; and though he…
Read Matthew Poole on Job 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 12:11 Doth not the ear try words? and the mouth taste his meat?Ver. 11. Doth not the ear try words? &c.] The mind may as easily conceive of these truths as the ear judgeth certainly of the variety of sounds, and the tongue of the diversity of tastes; neither may you think that I will, without any examination or distinction, allow your discourses; or that I can take it well that you reject, as void of reason, whatsoever I have said, without once weighing it. The ear is one of the two learned senses, it is an instrument of discipline; only it should be kept clean and free from prejudice or passion, which will be as gall in the ear. See Exodus 6:9. Demosthenes called oft upon his Athenians…
Read John Trapp on Job 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Doth not the ear try words?—Bildad had appealed to the wisdom of authority and tradition, but Job reminds him that it is given to the wise man not to accept everything he has received, but to discriminate. He allows that wisdom is the prerogative of age, but reminds him that the Ancient of Days must needs be wise indeed.
Read Charles John Ellicott on Job 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Doth not the ear try words?] All these are common-place sayings. Ye have advanced nothing new; ye have cast no light upon the dispensations of Providence.
Read AdamClarke on Job 12 →CambridgeThe Cambridge Bible for Schools and Colleges11–25. Job 12:7-10 referred to what one could see of God’s power and wisdom in the world, these verses refer to what one might learn of them by hearing ancient men discourse regarding them. In ch. Job 13:1, where Job looks back upon this chapter, he refers to both channels of knowledge, his eye and his ear. He does not despise knowledge learned from the observation of others when it is pertinent, cf. ch. Job 21:29. And it is obvious that the description in Job 12:13-25 contains many allusions to catastrophes, both in nature and in human society, which Job could not have seen himself, but must have learned from tradition.
Read Cambridge on Job 12 →Albert Barnes1798–1870Barnes' Notes on the BibleDoth not the ear try words? - The literal meaning of this, which is evidently a proverbial expression, is plain; but about its bearing here there is more difficulty.
Read Albert Barnes on Job 12 →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
Does not the ear test words as the tongue tastes its food?
Doesn’t the ear try words, even as the palate tastes its food?
Does not the ear test words as the tongue tastes its food?
Does not the ear test words, as the tongue tastes food?
Tyndale line
Doth not the ear try words? and the mouth taste his meat?
Doth not the ear try words, Even as the palate tasteth its food?
Doth not the ear try words, even as the palate tasteth its meat?
Doth not the ear try words? and the mouth taste its food?
Doeth not the eares discerne the words? and the mouth taste meate for it selfe?
Strictly literal
Doth not the ear try words, as the palate tasteth food?
Doth not the ear try words? And the palate taste food for itself?
Does the ear not try words? And the palate taste food for itself?
Doth not the ear try words, as the palate tasteth food for itself?
Does not the ear test words just as the palate tastes its food?
From the Latin
Doth not the ear discern words, and the palate of him that eateth, the taste?
Simplified
The ear distinguishes words just like the palate distinguishes foods.
Are not words tested by the ear, even as food is tasted by the 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 reads: הֲלֹא־ אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝חֵ֗ךְ אֹ֣כֶל יִטְעַם־ לֽוֹ׃. The Septuagint matches six out of the eight words, indicating a strong agreement in the core message, though the word order and specific terms differ slightly.
הֲלֹא־ אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝חֵ֗ךְ אֹ֣כֶל יִטְעַם־ לֽוֹ׃
6 of the 8 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 12:11
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.
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 | Part — Particle · particleHTi/Tn
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs — Noun common · feminine singular absoluteHNcfsa
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
N-fp — Noun common · masculine plural absoluteHNcmpa
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
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
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
אֹ֫כֶל (okel) means food and encompasses a range of meanings including meal, meat, and food supply. It is derived from the root word for eating. The entries highlight its use in various contexts, such as meals and victuals, but do not indicate any significant disagreement among the lexicons.
אֹ֫כֶל 40 n.m. food
base
H400 אֹ֫כֶל food
400 'okel o'-kel
from 398; food:--eating, food, meal(-time), meat, prey,
victuals.
see HEBREW for 0398
אֹ֫כֶל (o.khel) — food.
1) food
1a) cereal
1b) meat
2) food supply
3) meal, dinner
N-ms — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
טָעַם (ta`am) is a primitive root meaning to taste or perceive. The entries indicate that it can refer to the physical act of tasting as well as the figurative sense of perception. It is associated with the Aramaic equivalent טְעֵם (H2939), meaning 'to feed.'
טָעַם vb. taste, perceive
base
H2938 טָעַם
2938 ta`am taw-am'
a primitive root; to taste; figuratively, to perceive:--X
but, perceive, taste.
טָעַם (ta.am) — to perceive.
1) to taste, perceive, eat
1a) (Qal) to taste
Aramaic equivalent: te.am (טְעֵם "to feed" H2939)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms