TRV
Translation
King James Version
Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
Complete Jewish Bible
Can food without flavor be eaten without salt? Do egg whites have any taste?
Berean Standard Bible
Is tasteless food eaten without salt, or is there flavor in the white of an egg?
American Standard Version
Can that which hath no savor be eaten without salt? Or is there any taste in the white of an egg?
World English Bible Messianic
Can that which has no flavor be eaten without salt? Or is there any taste in the white of an egg?
Geneva Bible (1599)
That which is vnsauerie, shall it be eaten without salt? or is there any taste in the white of an egge?
Young's Literal Translation
Eaten is an insipid thing without salt? Is there sense in the drivel of dreams?
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In the KJVVerse 12,985 of 31,102
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Commentary on Job 6 verses 1–7
1 ¶ But Job answered and said,
2 Oh that my grief were throughly weighed, and my calamity laid in the balances together!
3 For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
4 For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
5 Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?
6 Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
7 The things that my soul refused to touch are as my sorrowful meat.
Eliphaz, in the beginning of his discourse, had been very sharp upon Job, and yet it does not appear that Job gave him any interruption, but heard him patiently till he had said all he had to say. Those that would make an impartial judgment of a discourse must hear it out, and take it entire. But, when he had concluded, he makes his reply, in which he speaks very feelingly.
I. He represents his calamity, in general, as much heavier than either he had expressed it or they had apprehended it, Job 6:2, Job 6:3. He could not fully describe it; they would not fully apprehend it, or at least would not own that they did; and therefore he would gladly appeal to a third person, who had just weights and just balances with which to weigh his grief and calamity, and would do it with an impartial hand. He wished that they would set his grief and all the expressions of it in one scale, his calamity and all the particulars of it in the other, and (though he would not altogether justify himself in his grief) they would find (as he says, Job 23:2) that his stroke was heavier than his groaning; for, whatever his grief was, his calamity was heavier than the sand of the sea: it was complicated, it was aggravated, every grievance weighty, and all together numerous as the sand. "Therefore (says he) my words are swallowed up;" that is, "Therefore you must excuse both the brokenness and the bitterness of my expressions. Do not think it strange if my speech be not so fine and polite as that of an eloquent orator, or so grave and regular as that of a morose philosopher: no, in these circumstances I can pretend neither to the one nor to the other; my words are, as I am, quite swallowed up." Now, 1. He hereby complains of it as his unhappiness that his friends undertook to administer spiritual physic to him before they thoroughly understood his case and knew the worst of it. It is seldom that those who are at ease themselves rightly weigh the afflictions of the afflicted. Every one feels most from his own burden; few feel from other people's. 2. He excuses the passionate expressions he had used when he cursed his day. Though he could not himself justify all he had said, yet he thought his friends should not thus violently condemn it, for really the case was extraordinary, and that might be connived at in such a man of sorrows as he now was which in any common grief would by no means be allowed. 3. He bespeaks the charitable and compassionate sympathy of his friends with him, and hopes, by representing the greatness of his calamity, to bring them to a better temper towards him. To those that are pained it is some ease to be pitied.
II. He complains of the trouble and terror of mind he was in as the sorest part of his calamity, Job 6:4. Herein he was a type of Christ, who, in his sufferings, complained most of the sufferings of his soul. Now is my soul troubled, Joh 12:27. My soul is exceedingly sorrowful, Mat 26:38. My God, my God, why hast thou forsaken me? Mat 27:46. Poor Job sadly complains here, 1. Of what he felt The arrows of the Almighty are within me. It was not so much the troubles themselves he was under that put him into this confusion, his poverty, disgrace, and bodily pain; but that which cut him to the heart and put him into this agitation, was to think that the God he loved and served had brought all this upon him and laid him under these marks of his displeasure. Note, Trouble of mind is the sorest trouble. A wounded spirit who can bear! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well afford to submit to it as long as he continues to the use of our reason and the peace of our consciences; but, if in either of these we be disturbed, our case is sad indeed and very pitiable. The way to prevent God's fiery darts of trouble is with the shield of faith to quench Satan's fiery darts of temptation. Observe, He calls them the arrows of the Almighty; for it is an instance of the power of God above that of any man that he can with his arrows reach the soul. He that made the soul can make his sword to approach to it. The poison or heat of these arrows is said to drink up his spirit, because it disturbed his reason, shook his resolution, exhausted his vigour, and threatened his life; and therefore his passionate expressions, though they could not be justified, might be excused. 2. Of what he feared. He saw himself charged by the terrors of God, as by an army set in battle-array, and surrounded by them. God, by his terrors, fought against him. As he had no comfort when he retired inward into his own bosom, so he had none when he looked upward towards Heaven. He that used to be encouraged with the consolations of God not only wanted those, but was amazed with the terrors of God.
III. He reflects upon his friends for their severe censures of his complaints and their unskilful management of his case. 1. Their reproofs were causeless. He complained, it is true, now that he was in this affliction, but he never used to complain, as those do who are of a fretful unquiet spirit, when he was in prosperity: he did not bray when he had grass, nor low over his fodder, Job 6:5. But, now that he was utterly deprived of all his comforts, he must be a stock or a stone, and not have the sense of an ox or a wild ass, if he did not give some vent to his grief. He was forced to eat unsavoury meats, and was so poor that he had not a grain of salt wherewith to season them, nor to give a little taste to the white of an egg, which was now the choicest dish he had at his table, Job 6:6. Even that food which once he would have scorned to touch he was now glad of, and it was his sorrowful meat, Job 6:7. Note, It is wisdom not to use ourselves or our children to be nice and dainty about meat and drink, because we know not how we or they may be reduced, nor how that which we now disdain may be made acceptable by necessity. 2. Their comforts were sapless and insipid; so some understand Job 6:6, Job 6:7. He complains he had nothing now offered to him for his relief that was proper for him, no cordial, nothing to revive and cheer his spirits; what they had afforded was in itself as tasteless as the white of an egg, and, when applied to him, as loathsome and burdensome as the most sorrowful meat. I am sorry he should say thus of what Eliphaz had excellently well said, Job 5:8, etc. But peevish spirits are too apt thus to abuse their comforters.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 7.17
“Can anyone taste poisonous food without dying?” For it is hard to seek that which torments or to follow that which destroys life. But very often the life of the righteous stretches itself to such a height of virtue that it rules within in the citadel of interior reason. It also rules without. By bearing with it, reason leads the folly of some to conversion. For we must bear with the weakness of those we are striving to draw on to strong things. No one can lift up another without bending down from the uprightness of his position. But when we empathize with the weakness of another, we are strongly encouraged to face courageously our own weaknesses. The result is that from the love of future things, the soul prepares itself to meet the ills of present times and watches for the hurts of the body that it used to fear. For the soul is increasingly straitened as its heavenly aspirations are enlarged. When it perceives how great is the sweetness of the eternal land, it fervently loves for the sake of the present life’s bitter tastes.
Gregory the DialogistAD 604
15. For the words and the practices of the carnal introduce themselves like food into our minds, so as to be swallowed up in the belly of complacence. But any of the Elect eateth not that which is ‘unsavory,’ for setting apart in judgment the words and the deeds of the froward, he puts them away from the mouth of his heart. Paul forbade unsavoury meat to be offered for the food of souls, when he said to his disciples, Let your speech be alway with grace, seasoned with salt. [Col. 4, 6] And to the Psalmist also the words of the children of perdition tasted unsavoury in the mouth of the heart, when he said, The wicked have related tales to [so V.] me which are not after Thy Law. [Ps. 119, 85] But often, when the words of the wicked press themselves with importunity into our ears, they beget in the heart a war of temptation. And though both reason reject and the tongue censure them, yet that is with difficulty mastered within, which without is sentenced with authority. Whence it is necessary that that should never even reach the ears, which the mind must keep off from the avenue of the imagination by exercising watchfulness. Holy men, then, whereas their hearts pant with aspirations after Eternity, lift themselves to such an exalted elevation of life, that to hear any longer the things that are of the world they account to be a grievous burthen bearing them down. For they reckon that to be impertinent and insufferable, which does not tell of what their hearts are full of.
16. Now it often happens that the mind is already transported to the realms on high in desire, is already entirely parted asunder from the foolish converse of earthly men, but is not yet braced to prefer the crosses of the present life for the love of God; already it seeks the things on high, already it contemns the grovelling follies below, but it does not yet turn itself to the endurance of the adversity which it has to bear. And hence it is added,
Or can anyone taste that, which by being tasted brings death?
17. For it is hard to seek after that which torments, to follow that which makes life depart. But very often the life of the righteous stretches itself up to such a height of virtue, that both within it rules in the citadel of interior reason, and without, by bearing with it, brings the folly of some to conversion; for we must needs bear with the weaknesses of those, whom we are striving to draw on to strong things. For neither does any man lift up one that is fallen, save he, who in compassion bends the uprightness of his position. But when we compassionate the weakness of another, we are the more strongly nerved as to our own; so that, from love of the things of futurity, the soul prepares itself to meet the ills of the present time, and looks out for the hurts of the body, which it used to fear. For its heavenly aspirations being enlarged, it is more and more straitened, and when it sees how great is the sweetness of the eternal land, it fervently loves for the sake of that the bitter tastes of the present life. Whence after the disdain of ‘unsavoury meat,’ after the impossibility of the tasting of death.
Gregory the DialogistAD 604
8. In the Law, the virtue of the hidden meaning is the salt of the letter. Whosoever, then, being intent upon carnal observances, refused to understand it in a spiritual sense, what else did he but eat ‘unsavoury food?’ But this ‘salt,’ ‘Truth,’ on being known, put into the food, when He taught that the savour of a hidden sense lay at the bottom of the Law, saying, For had ye believed Moses, ye might [Vulg. forsitan] have believed Me, for he wrote of Me. [John 5, 46] And again, Have salt in yourselves, and have peace one with another. [Mark 9, 50] But because before our Redeemer's coming, Judaea held the Law in a carnal way, the Gentile world refused to bend themselves to its precepts, which enjoined hard things. Thus it would not eat unsavoury meat. For before that it got the relish of the Spirit, it shrunk from keeping the force of the letter. For which of the Gentiles would bear this, which is therein enjoined, to cut their children's flesh for a religious service? to cut off the sins of speech by death? And hence it is well added yet further;
Or can anyone taste, what by being tasted brings death?
9. For the Law, if tasted in a carnal way, ‘brought death,’ in that it seized the misdeeds of transgressors with a severe visitation; it ‘brought death,’ in that both by the injunction it made known the sin, and did not by grace put it away, as Paul testifies, saying, The Law made nothing perfect. And again, Wherefore the Law is holy, and the commandment holy and just and good. And soon after, But sin, that it might appear sin, working death in me by that which is good. But the Gentile world, when turned to Christ, in that it understands Him to be sounding in the words of the Law, being straitened by its desires looks for Him, Whom it ardently loves, in a spiritual way amongst carnal precepts. And hence in the voice of the Church it is immediately added by the Prophetic Spirit.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 6:6 presents a series of poignant rhetorical questions posed by Job to his companions, particularly Eliphaz, to articulate the utter tastelessness and futility of their counsel amidst his overwhelming suffering. Through the vivid metaphors of food devoid of salt and the blandness of the white of an egg, Job powerfully conveys that their well-intentioned but misguided words offer him no comfort, sustenance, or relief, but rather exacerbate his distress by their insipidity, lack of empathy, and profound misunderstanding of his plight.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 6:6 is rich in Rhetorical Question, a powerful literary device where questions are posed not to elicit an answer, but to make a point more forcefully and emphatically. Job's questions ("Can that which is unsavoury be eaten without salt? or is there [any] taste in the white of an egg?") are meticulously crafted to convey a self-evident truth: the answer is an unequivocal "No!" This technique underscores the absurdity and utter uselessness of his friends' words. The verse also employs potent Metaphor, comparing the friends' unhelpful counsel to "unsavoury" food and the "white of an egg" (or bland plant juice). These everyday, relatable images make Job's profound emotional state and the precise nature of his complaint immediately vivid and comprehensible. The absence of "salt" serves as a compelling metaphor for the conspicuous lack of wisdom, grace, and empathy in their pronouncements. Furthermore, there is an element of Hyperbole in Job's description, as he exaggerates the tastelessness to emphasize the extreme lack of value he perceives in their words, thereby highlighting his profound disappointment, isolation, and suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 6:6 speaks profoundly to the biblical understanding of speech, wisdom, and the very nature of true comfort. It directly challenges the simplistic notion that all suffering is a direct result of sin, a theological error that Job's friends embody throughout their discourse. Job's desperate cry for "salt" in their words echoes the broader biblical call for speech that is gracious, truthful, and edifying, especially when ministering to those in deep distress. True wisdom, unlike the empty platitudes offered by Eliphaz, is characterized by profound empathy, spiritual discernment, and a humble understanding that God's ways are often inscrutable. This verse serves as a timeless reminder that our words, particularly in times of crisis and profound pain, must be seasoned with compassion, substance, and genuine understanding to truly minister to the soul and offer authentic solace.
REFLECTION AND APPLICATION
Job 6:6 offers a poignant and timeless lesson on the profound and often overlooked impact of our words, especially when interacting with those who are experiencing deep pain or distress. It serves as a powerful mirror, prompting us to critically examine the quality of the comfort and counsel we offer to others. Are our words truly empathetic, substantial, and seasoned with grace, offering genuine nourishment to a hurting soul? Or are they bland, judgmental, superficial, or even accusatory, leaving the recipient feeling even more isolated and misunderstood? This verse reminds us that sometimes, the most profound act of comfort is not to offer quick answers, theological explanations, or facile solutions, but to simply be present, to listen deeply with an open heart, and to offer words that validate suffering rather than dismiss it. It challenges us to move beyond easy clichés and into the difficult, often uncomfortable, space of genuine compassion and vulnerability, ensuring that our words, like salt, add flavor, meaning, and preservation to the lives of those we seek to help, rather than leaving them feeling even more abandoned and unheard.
Questions for Reflection
FAQ
What does Job mean by "unsavoury" and "white of an egg" in this context?
Answer: Job uses these phrases as vivid and cutting metaphors to describe the utter lack of substance, empathy, and helpfulness in the counsel he is receiving from his friends, particularly Eliphaz. "Unsavoury" (from the Hebrew tâphêl) refers to something completely bland, tasteless, or insipid, like food without salt. The "white of an egg" (or more accurately, the juice of certain bland plants like mallow or purslane) similarly signifies something utterly devoid of flavor or value. Job is essentially declaring, "Your words are as unpalatable and useless to me as food without salt or a tasteless liquid; they offer no comfort, no nourishment, and no understanding of my profound suffering." He is highlighting that their advice, though perhaps well-intentioned, is utterly irrelevant and even painful because it lacks the "salt" of true wisdom, grace, and compassion.
How does this verse relate to the broader theme of suffering in the Book of Job?
Answer: Job 6:6 is central to the Book of Job's profound exploration of innocent suffering and the inadequacy of conventional human wisdom in the face of it. It directly challenges the retribution theology espoused by Job's friends, which posits that suffering is always a direct consequence of sin. Job's rhetorical questions powerfully underscore that their neat theological formulas are "tasteless" because they utterly fail to account for his blamelessness and the inexplicable nature of his anguish. The verse emphasizes Job's profound isolation and the failure of human comfort in the face of immense, undeserved pain. It sets the stage for the ongoing, intense debate throughout the book, highlighting that true understanding of suffering requires more than simplistic answers; it demands empathy, humility, and ultimately, a recognition of God's mysterious sovereignty, as ultimately revealed in the Lord's speeches from the whirlwind in Job 38-41.
CHRIST-CENTERED FULFILLMENT
Job 6:6, with its poignant cry for words seasoned with "salt" and substance, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. Job's friends offered "unsavoury" counsel, devoid of true empathy and understanding, leaving him in deeper despair and isolation. In stark contrast, Jesus is the very embodiment of true comfort, wisdom, and compassionate presence. He is the one whose words are "spirit and life" (John 6:63), full of grace and truth (John 1:14). Unlike Job's comforters, Jesus did not offer simplistic explanations for suffering but entered into it fully, experiencing profound anguish and undeserved pain on the cross (Isaiah 53:3-5). His teaching, exemplified in the Sermon on the Mount, is described as the "salt of the earth" (Matthew 5:13), providing flavor, preservation, and moral clarity to a fallen and tasteless world. Where Job found only miserable comforters, believers find in Christ the ultimate Comforter, the Holy Spirit, whom Jesus sends to minister to our deepest pains with divine empathy and truth (John 14:26). Thus, Job's longing for meaningful, nourishing words in his suffering is perfectly satisfied in the person and work of Jesus, who offers not bland platitudes, but the very bread of life (John 6:35) and living water (John 4:10), bringing true spiritual nourishment, profound comfort, and eternal hope to the soul.