Job 34:3 — Word Study
WLCכִּי־ אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝חֵ֗ךְ יִטְעַ֥ם לֶאֱכֹֽל׃
BSAForkîy [as a reason, because of this] ◂the earʼôzen [the ability to hear, to listen] testsbâchan▸ [examines, proves] ◂wordsmillâh [speech, what is spoken] ◂as the mouthchêk [in the same way, similarly, palate, the roof of the mouth] tastesṭâʻam▸ [perceives, discerns] foodʼâkal [what is eaten, nourishment]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| אֹ֭זֶן | [the] ear | Noun common, feminine singular absolute |
| מִלִּ֣ין | words | Noun common, masculine plural absolute |
| תִּבְחָ֑ן | it tests | Verb, Qal, imperfect third person feminine singular |
| וְ֝חֵ֗ךְ | and [the] palate | Conjunction, noun common masculine singular absolute |
| יִטְעַ֥ם | it tastes | Verb, Qal, imperfect third person masculine singular |
| לֶאֱכֹֽל׃ | to eat | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the ear tests words as the mouth tastes food. |
| KJV | For the ear trieth words, as the mouth tasteth meat. |
| ASV | For the ear trieth words, As the palate tasteth food. |
| YLT | For the ear doth try words, And the palate tasteth to eat. |
| WEB | For the ear tries words, as the palate tastes food. |
| BBE | For words are tested by the ear, as food is tasted by the mouth. |
Where they part company is over יִטְעַ֥ם — see How Translations Differ.
The verse consists of a main clause followed by a comparative phrase, illustrating the relationship between the two actions.
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 34:3
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 Discourse on Wisdomgenerated
Job 34:3 illustrates the importance of discernment, comparing the ear's ability to test words with the mouth's ability to taste food. Job is urging his audience to listen carefully and evaluate the truth of what is spoken, just as one would assess the quality of food. This verse is part of a larger discourse where Job defends his integrity and challenges the assumptions of his friends regarding suffering and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:30 | Is there iniquity on my tongue? Can my mouth not discern malice? |
| 2 | Job 12:11 | Does not the ear test words as the tongue tastes its food? |
| 3 | 1 Corinthians 2:15 | The spiritual man judges all things, but he himself is not subject to anyone’s judgment. |
| 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 | Job 31:30 | I have not allowed my mouth to sin by asking for his life with a curse— |
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 test or examine. It is used in various contexts to indicate scrutiny, particularly in relation to the heart or metals. In this verse, it emphasizes the active role of the ear in evaluating speech, suggesting that discernment is a deliberate process.
The parsing as imperfect third person feminine singular indicates that the ear is performing the action of testing, highlighting its function as an active participant in the process of understanding and discerning truth.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses tests for תִּבְחָ֑ן.
Sentence Structuregenerated
The structure of the verse consists of two main clauses: the first with אֹ֭זֶן (ear) as the subject and מִלִּ֣ין (words) as the object, governed by the verb תִּבְחָ֑ן (tests). The second clause mirrors this structure with חֵ֗ךְ (palate) as the subject and לֶאֱכֹֽל (to eat) as the object, governed by יִטְעַ֥ם (tastes).
The parallelism in the structure emphasizes the comparison between the functions of the ear and the mouth, reinforcing the idea that both serve to evaluate and discern.
Septuagint Backgroundgenerated
The Septuagint translates תִּבְחָ֑ן as δοκιμάζει (dokimazei), meaning 'to test' or 'to prove.' This choice aligns closely with the Hebrew meaning, emphasizing the act of examination.
For יִטְעַ֥ם, the LXX uses γεύεται (geuetai), which means 'to taste.' This choice retains the sensory aspect of tasting, highlighting the physical act of perceiving flavors.
In plain words — the whole versegenerated
Job 34:3 explains that just as the mouth tastes food, the ear evaluates words. Job is speaking to wise men, urging them to listen carefully and discern the truth of what is being said.
Frequently Asked Questionsgenerated
It means that just as we assess food by taste, we should critically evaluate what we hear, discerning truth from falsehood.
It emphasizes the importance of discernment in wisdom, suggesting that wise individuals actively evaluate the information they receive.
The comparison highlights that both senses serve important functions in understanding and processing experiences, whether through hearing or tasting.
By being more discerning about the words I hear and the information I consume, ensuring that I seek truth and understanding.
Reflection Questionsgenerated
- In what ways do I actively discern the words I hear from others?
- How can I improve my ability to evaluate what I listen to in daily life?
- What are some examples of situations where discerning words is crucial?
- How does this verse encourage me to think critically about the information I receive?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the ear trieth words,.... Not only the musical sound of them, the goodness of the language and diction, and the grammatical construction of them, but the sense of them, and whether the matter of
Read John Gill on Job 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the ear trieth words, as the mouth tasteth meat. Palate (note, Job 12:11; Job 33:2).
Read Robert Jamieson on Job 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Man’ s mind judgeth Of things spoken and heard. The ear, the sense of discipline, is put for the mind, to which things are conveyed by it. See Poole "".
Read Matthew Poole on Job 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:3 For the ear trieth words, as the mouth tasteth meat.Ver. 3. For the ear trieth words] And for that end we have that excellent sense of hearing given us, that we may hear with judgment, and trying all things, hold fast that which is good, 1 Thessalonians 5:21, taking heed what we hear, Mark 4:24, as by the taste we may take heed what we let down; for else a man may easily eat his own bane, drink his poison: so here, for the soul hath her senses also, Philippians 1:9, and these habitually exercised to discern good and evil, Hebrews 5:14. Which while carnal people want, they are carried away as they are led, 1 Corinthians 12:2; plucked away with the error of the wicked, 2 Peter 3:17…
Read John Trapp on Job 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The ear trieth words] I do not think, with Calmet, that the inward ear, or judgment, is meant simply. The Asiatics valued themselves on the nice and harmonious collection of words, both in speaking and in writing; and perhaps it will be found here that Elihu labours as much for harmonious versification as for pious and weighty sentiments. To connect sense with sound was an object of general pursuit among the Hebrew, Arabic, and Persian poets; and so fond are the latter of euphony, that they often sacrifice both sense and sentiment to it; and some of the Greek poets are not exempt from this fault.
Read AdamClarke on Job 34 →CambridgeThe Cambridge Bible for Schools and Colleges3. Elihu makes his appeal to his hearers for the ear trieth words. His appeal is to the common reason, or to the common reverent and just thoughts of God in men. The “ear” is the inner ear, the understanding, which is a judge of sentiments as much as, or like as, the palate is a judge of meats, ch. Job 12:11.
Read Cambridge on Job 34 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the ear trieth words - Ascertains their meaning, and especially determines what words are worth regarding.
Read Albert Barnes on Job 34 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. As the mouth tasteth — Literally, As the palate tastes in order to eat.See note on Job 33:2; Job 12:11.
Read Daniel Denison Whedon on Job 34 →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
For the ear tests words as the mouth tastes food.
For the ear tries words, as the palate tastes food.
For the ear tests words as the mouth tastes food.
For the ear assesses words as the mouth tastes food.
Tyndale line
For the ear trieth words, as the mouth tasteth meat.
For the ear trieth words, As the palate tasteth food.
For the ear trieth words, as the palate tasteth meat.
For the ear trieth words, as the mouth tasteth food.
For the eare tryeth the words, as the mouth tasteth meate.
Strictly literal
For the ear trieth words, as the palate tasteth food.
For the ear doth try words, And the palate tasteth to eat.
For the ear tries words, || And the palate tastes to eat.
For the ear proveth words, as the palate tasteth the food.
For the ear tries words as the palate tastes food.
From the Latin
For the ear trieth words, and the mouth discerneth meats by the taste.
Simplified
The ear distinguishes words just as the palate distinguishes foods.
For words are tested by the ear, 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 כִּי־ אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝חֵ֗ךְ יִטְעַ֥ם לֶאֱכֹֽל׃, and the Septuagint matches all seven words with a word-by-word correspondence, indicating agreement in meaning and content.
כִּי־ אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝חֵ֗ךְ יִטְעַ֥ם לֶאֱכֹֽל׃
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 34:3
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
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
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc