King James Version
Job 39
30 verses with commentary
God Continues: Can You Control the Animals?
Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?
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God asks: 'Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?' The verb yada (יָדַע, knowest) means to know intimately or experientially. Ya'ale-sela (יַעֲלֵי־סָלַע, wild goats of the rock) refers to mountain goats. Shamar (שָׁמַר, mark) means to observe or watch over. The questions about animal reproduction highlight divine providence over creation's intimate details. God cares for even wild creatures beyond human observation or control, challenging Job's anthropocentric view. If God governs mountain goats' birthing, He governs Job's life though purposes remain hidden.
Canst thou number the months that they fulfil? or knowest thou the time when they bring forth?
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"Canst thou number the months that they fulfil? or knowest thou the time when they bring forth?" God questions Job's knowledge of wild goats' gestation periods. The Hebrew male (מָלֵא, "fulfill/complete") refers to pregnancy completing its term. This demonstrates God's intimate knowledge of creation's details—timing of births in remote wilderness. If Job doesn't know such specifics about animal reproduction, how can he comprehend God's governance of human history? This teaches that divine providence extends to the minutest details of creation.
They bow themselves, they bring forth their young ones, they cast out their sorrows.
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"They bow themselves, they bring forth their young ones, they cast out their sorrows." God describes the birthing process—the bowing (kara, כָּרַע, "crouch/bow") and delivery. Even wild animals experience pain ("sorrows," chebel, חֶבֶל, "birth pains") but successfully bring forth offspring without human assistance. This reveals God's provision for all creatures, sustaining them through vulnerable moments. It implicitly asks Job: if God cares for wild goats in labor, won't He care for you in your suffering?
Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them.
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"Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them." The young mature (chalats, חָלַץ, "grow strong") and become independent without prolonged parental care. God designs each species with appropriate nurture periods. The young don't "return" (shuv, שׁוּב)—they follow their created instincts. This demonstrates God's wisdom in creation design—each creature equipped with what it needs for survival. The verse celebrates creation's self-sustaining patterns established by divine wisdom.
Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?
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"Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?" God asks who granted freedom to wild donkeys, using shaphar (שָׁפַר, "send out") and pathach (פָּתַח, "loose/open"). These animals live independently, untamed by humans. God designed some creatures for domestication, others for wildness. This demonstrates divine purpose in diversity—not all creation exists for human use. The wild ass's freedom glorifies God through living according to its created nature.
Whose house I have made the wilderness, and the barren land his dwellings. barren: Heb. salt places
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"Whose house I have made the wilderness, and the barren land his dwellings." God gave wild asses the desert as their habitat—the aravah (עֲרָבָה, "wilderness/desert") and melachah (מְלֵחָה, "salt land/barren ground"). What humans consider wasteland, God designed as perfect habitat for these creatures. This reveals divine purpose in every environment. Nothing is truly wasteland in God's design; each ecosystem serves His purposes. The verse challenges human-centered value judgments about creation.
He scorneth the multitude of the city, neither regardeth he the crying of the driver. of the driver: Heb. of the exactor
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"He scorneth the multitude of the city; neither regardeth he the crying of the driver." The wild ass "scorns" (sachaq, שָׂחַק, "laughs at/mocks") city tumult and ignores the driver's commands. God designed this creature to live free from human authority and urban chaos. Its independence isn't rebellion but fulfillment of created purpose. This teaches that God values diversity in creation—some for service, others for freedom. Not all creation must serve human agendas; some glorifies God precisely through independence.
The range of the mountains is his pasture, and he searcheth after every green thing.
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"The range of the mountains is his pasture, and he searcheth after every green thing." God describes the wild ass's habitat—mountain ranges where it seeks (darash, דָּרַשׁ, "search/seek") vegetation. The verb suggests active searching, not passive grazing. God designed this creature with instincts and abilities perfectly suited to its harsh environment. This demonstrates divine care in matching creatures to habitats. The wild ass doesn't envy domesticated animals' easier lives; it thrives in freedom doing what God created it for.
Will the unicorn be willing to serve thee, or abide by thy crib?
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God questions: 'Will the unicorn be willing to serve thee, or abide by thy crib?' This wild ox (not mythical unicorn) cannot be domesticated for human service. God's point is that He governs creatures humans cannot control.
Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?
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"Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?" The "unicorn" (reem, רְאֵם, likely wild ox/aurochs) cannot be domesticated for plowing. The Hebrew emphasizes impossibility—no avot (rope) can bind it to furrows. God designed this powerful creature to remain wild despite its potential agricultural utility. This demonstrates that God's purposes for creation aren't limited to human use. Some things remain untamed by divine design, teaching humans to accept limits on their control.
Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?
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"Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?" The wild ox's great strength makes it seem perfect for labor, yet it remains unreliable for human purposes. The verb batach (בָּטַח, "trust") highlights the issue—power without controllability isn't useful. This teaches that strength apart from submission to proper authority becomes dangerous or useless. Spiritually, this anticipates that human ability must be surrendered to divine purposes to become truly useful.
Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?
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"Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?" The wild ox cannot be trusted (aman, אָמַן, "believe/have confidence") for harvest work. Domestication requires not just physical capability but reliable behavior. God designed some creatures for partnership with humans, others for independence. This demonstrates divine wisdom in creation diversity. The question implicitly asks: if you cannot make the wild ox serve your purposes, how can you judge My purposes in your life?
Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich? wings and: or, the feathers of the stork and ostrich
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God describes the ostrich: 'Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?' This introduces the ostrich's strange characteristics - wings that don't enable flight, apparent foolishness, yet divinely designed.
Which leaveth her eggs in the earth, and warmeth them in dust,
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"Which leaveth her eggs in the earth, and warmeth them in dust." The ostrich's unusual nesting behavior—leaving eggs on ground in sandy soil—seems negligent by human standards. Yet God designed this system perfectly for ostriches. Desert sand's heat incubates eggs; the parent returns periodically. What appears as parental failure is actually divine design suited to specific environment. This teaches against judging God's methods by human standards. His ways often appear strange but are perfectly suited to His purposes.
And forgetteth that the foot may crush them, or that the wild beast may break them.
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"And forgetteth that the foot may crush them, or that the wild beast may break them." The ostrich's ground nesting exposes eggs to danger—crushing or predation. Yet the species survives and thrives. God's design includes accepting risk within His sovereign protection. Not all divine wisdom seeks to eliminate danger; sometimes it equips creatures to thrive despite it. This challenges risk-averse thinking, teaching that faith may require embracing dangerous paths under divine direction.
She is hardened against her young ones, as though they were not hers: her labour is in vain without fear;
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"She is hardened against her young ones, as though they were not hers: her labour is in vain without fear." The ostrich appears callous toward offspring—the Hebrew hiqshah (הִקְשָׁה, "hardened/cruel") suggests harshness. Yet this perceived cruelty is actually God-given instinct serving the species' survival. The ostrich doesn't fear its "labour" being "in vain" (reyq, רֵיק, "empty/worthless") because God designed this behavior. This teaches that God's wisdom often contradicts human sentimentality.
Because God hath deprived her of wisdom, neither hath he imparted to her understanding.
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"Because God hath deprived her of wisdom, neither hath he imparted to her understanding." God explicitly states He withheld wisdom from the ostrich—the Hebrew hishah (הִשָּׁהּ, "made her forget") indicates intentional deprivation. Yet the ostrich functions perfectly within its design. This teaches that God distributes gifts differently to each creature; lacking certain abilities doesn't indicate divine disfavor. Each design serves God's purposes. Comparing oneself to others' different giftings misunderstands divine wisdom in diversity.
What time she lifteth up herself on high, she scorneth the horse and his rider.
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"What time she lifteth up herself on high, she scorneth the horse and his rider." When the ostrich runs, it "scorns" (sachaq, שָׂחַק, "laughs at/mocks") even horses and riders—it's the fastest bird on land. Though lacking wisdom, God gave it speed and strength. This demonstrates that God compensates for certain deficiencies with other extraordinary abilities. No creature has everything, but each has what it needs for its purpose. This encourages acceptance of one's unique combination of strengths and weaknesses.
Hast thou given the horse strength? hast thou clothed his neck with thunder?
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God asks: 'Hast thou given the horse strength? hast thou clothed his neck with thunder?' The verb natan (נָתַן, given) means to give or bestow. Gevurah (גְּבוּרָה, strength) denotes might or power. The phrase 'clothed his neck with thunder' (halvish tsavaro ra'mah, הֲלָבִישׁ צַוָּארוֹ רַעְמָה) poetically describes the horse's mane as thunderous—perhaps referring to sound of galloping or appearance of flowing mane. God's question highlights that He alone creates and endows creatures with abilities. Job cannot create or bestow attributes; he can only observe and admire divine craftsmanship.
Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible. terrible: Heb. terror
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"Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible." The war-horse's nostril-flaring and aggressive spirit inspire terror. The Hebrew nechir apo (נַחַר אַפּוֹ, "snorting of his nostrils") suggests fearsome power. God designed some creatures for battle—not peaceful purposes. This demonstrates that strength, aggression, and even capacity for violence have legitimate places in God's design when properly directed. Not everything must be tame and gentle; righteous purposes sometimes require fierce strength.
He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men. He paweth: or, His feet dig the armed: Heb. the armour
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"He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men." The war-horse yachperu (יַחְפְּרוּ, "paws/digs") eagerly, rejoicing (yasis, יָשִׂישׂ) in strength, charging toward armed enemies. God designed this creature to delight in what would terrify others. This teaches that God creates diverse temperaments and callings—some for peace, others for battle. The horse isn't corrupted by loving combat; it fulfills its design. Not everyone is called to the same peaceful pursuits.
He mocketh at fear, and is not affrighted; neither turneth he back from the sword.
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"He mocketh at fear, and is not affrighted; neither turneth he back from the sword." The war-horse "mocks" (sachaq, שָׂחַק) fear itself and doesn't turn back (shuv, שׁוּב) from weapons. God designed courage into this creature's nature. This demonstrates that fearlessness serving righteous purposes is divine gift, not mere recklessness. The horse doesn't need to manufacture courage—it's part of its created nature. Similarly, God gives His people courage needed for their callings.
The quiver rattleth against him, the glittering spear and the shield.
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"The quiver rattleth against him, the glittering spear and the shield." Weapons and armor rattle as the horse charges—sounds that would frighten normal animals. The war-horse ignores these, focused on its purpose. God designed selective sensitivity—attuned to rider's commands but indifferent to battle's chaos. This teaches that divine calling includes grace to ignore certain distractions and fears while remaining responsive to proper authority.
He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet.
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"He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet." The horse devours distance with fierce intensity—yegamme (יְגַמֶּא, "swallows") suggests consuming ground eagerly. It can hardly "believe" (aman, אָמַן) the trumpet sounds because of intense focus and eagerness. This demonstrates passionate engagement in divine calling—wholehearted, fierce commitment to purpose. The horse doesn't serve reluctantly but with consuming passion.
He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting.
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God's description of the war horse reaches its climax with this vivid portrayal of battle eagerness. 'He saith among the trumpets, Ha, ha' (be-dei shopar hach, בְּדֵי שׁוֹפָר הֶאָח) captures the horse's excited response to the battle trumpet—almost laughing or snorting with anticipation. 'Smelleth the battle afar off' (reyach milchamah, רֵיחַ מִלְחָמָה) means literally to perceive by scent, suggesting the horse senses conflict before visible signs appear. 'Thunder of the captains and the shouting' (ra'am sarim, רַעַם שָׂרִים) refers to commanders' battle cries and troops' war shouts. This verse reveals a creature designed to rush toward danger rather than flee from it—contrary to natural self-preservation. The theological implication is profound: God creates some beings with courage and purpose that transcends survival instinct. This points to humanity's higher calling to risk comfort and safety for kingdom purposes. The horse's joy in battle also anticipates Revelation's white horse whose rider brings righteous judgment (Revelation 19:11-14).
Doth the hawk fly by thy wisdom, and stretch her wings toward the south?
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God asks Job: 'Doth the hawk fly by thy wisdom, and stretch her wings toward the south?' This attributes bird migration to divine instinct rather than human teaching. Natural behaviors that seem instinctive are actually divinely programmed.
Doth the eagle mount up at thy command, and make her nest on high? at: Heb. by thy mouth
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God continues: 'Doth the eagle mount up at thy command, and make her nest on high?' This questions whether Job controls eagle behavior - their soaring, nesting habits, predatory skill. Divine governance extends to every creature's characteristic behavior.
She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place.
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God shifts to the eagle, describing its habitat selection. 'Dwelleth and abideth on the rock' (shakan yitlonan sela, שָׁכַן יִתְלֹנָן סֶלַע) emphasizes permanent residence in harsh, inaccessible locations. 'Crag of the rock and the strong place' (shen-sela, שֶׁן־סֶלַע) uses vocabulary suggesting tooth-like projections—sharp, dangerous cliff faces that provide security. The threefold emphasis (rock, crag, strong place) underscores the eagle's choice of seemingly uninhabitable heights for safety. This verse reveals divine wisdom in instinct—God teaches eagles to build in locations that provide both security and strategic advantage. Theologically, this serves as metaphor for believers dwelling in God as their rock and fortress (Psalm 18:2). The eagle's high dwelling also symbolizes spiritual perspective that comes from being established in God rather than earthly comforts. Those who wait upon the Lord shall mount up with wings as eagles (Isaiah 40:31), gaining both security and perspective.
From thence she seeketh the prey, and her eyes behold afar off.
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From the eagle's secure dwelling, God describes its hunting prowess. 'From thence she seeketh the prey' (chaqar okel, חָקַר אֹכֶל) emphasizes searching or investigating for food from that elevated position. 'Her eyes behold afar off' (merchaq nabat, מֶרְחָק נָבַט) describes the eagle's extraordinary visual acuity—ability to spot small prey from great heights. This verse connects security (previous verse) with provision—from its safe, high dwelling, the eagle can survey vast territory and identify sustenance. The theological parallel is profound: those established in God's security gain spiritual perception to identify and pursue what sustains life. The eagle's vision also metaphorically represents prophetic insight—seeing what others cannot perceive, discerning God's purposes from His perspective rather than earthly viewpoints. This connects to Habakkuk 2:1-2, where the prophet watches from his tower to receive God's revelation.
Her young ones also suck up blood: and where the slain are, there is she.
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God concludes the eagle section with a stark image of predatory success. 'Her young ones also suck up blood' (aph-ephroach ya'au dam, אַף־אֶפְרֹחַיו יְעַעוּ־דָם) describes eaglets consuming bloody prey brought by parents—a vivid picture of nature's harsh realities. 'Where the slain are, there is she' (ba-asher chalalim, בַּאֲשֶׁר חֲלָלִים) points to eagles gathering at battlefields and places of death. This verse, quoted by Jesus in Matthew 24:28 and Luke 17:37 regarding judgment, carries eschatological significance. The eagle's instinctive movement toward death becomes a metaphor for divine judgment's certainty and swiftness. What appears merely natural—eagles feeding on carrion—actually testifies to God's design and foreshadows His final judgment where spiritual eagles gather for the great supper of God (Revelation 19:17-18). The verse's gruesomeness reminds us that God's creation includes both beauty and terror, both providence and judgment.