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Job 39

1

Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?

2

Canst thou number the months that they fulfil? or knowest thou the time when they bring forth?

3

They bow themselves, they bring forth their young ones, they cast out their sorrows.

4

Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them.

5

Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?

6

Whose house I have made the wilderness, and the barren land his dwellings.

7

He scorneth the multitude of the city, neither regardeth he the crying of the driver.

8

The range of the mountains is his pasture, and he searcheth after every green thing.

9

Will the unicorn be willing to serve thee, or abide by thy crib?

10

Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?

1
11

Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?

1
12

Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?

13

Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?

14

Which leaveth her eggs in the earth, and warmeth them in dust,

15

And forgetteth that the foot may crush them, or that the wild beast may break them.

16

She is hardened against her young ones, as though they were not hers: her labour is in vain without fear;

17

Because God hath deprived her of wisdom, neither hath he imparted to her understanding.

1
18

What time she lifteth up herself on high, she scorneth the horse and his rider.

1
19

Hast thou given the horse strength? hast thou clothed his neck with thunder?

1
20

Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible.

21

He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men.

22

He mocketh at fear, and is not affrighted; neither turneth he back from the sword.

23

The quiver rattleth against him, the glittering spear and the shield.

24

He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet.

25

He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting.

26

Doth the hawk fly by thy wisdom, and stretch her wings toward the south?

27

Doth the eagle mount up at thy command, and make her nest on high?

28

She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place.

29

From thence she seeketh the prey, and her eyes behold afar off.

30

Her young ones also suck up blood: and where the slain are, there is she.

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Job 39

God continues his questions about the creation, asking Job about the wildlife—the mountain goats and deer, the wild donkey and ox, the ostrich, the horse, and the hawk—creatures whose existence does not serve human purposes but are sustained and governed by God for their own sake. God's description of these creatures reveals an order and purpose in creation that is independent of human welfare or human comprehension, suggesting that the universe has meaning and purpose not reducible to human benefit or understanding. The chapter expands the scope of divine concern beyond human righteousness or sin to include all creatures, suggesting that God's purposes are far broader and more complex than human theories of justice can accommodate. The inclusion of creatures that seem useless or dangerous from a human perspective (the wild donkey, the ostrich) suggests that God's valuation of creation does not correspond to human utility or pleasure, and that divine purpose may transcend human categories entirely.

Job 39:1

God asks 'Do you know when the mountain goats give birth? Do you observe the calving of the deer?' shifting from general questions about divine provision to specific questions about animal reproduction and birth. The questions establish that Job does not and cannot observe or control the biological processes of wild animals. The focus on birth suggests that divine action is involved in the reproduction of creation, not merely its initial establishment. Job's inability to observe or manage animal birth establishes another gap between human knowledge and agency and divine knowledge and action. The questions suggest that divine attention extends to the intimate biological processes of wild animals, suggesting divine care at a detailed level. Yet the questions also implicitly raise queries: if God attends to the birth of deer, does God attend to human birth and suffering?

Job 39:2

God continues 'Can you number the months they fulfill, or do you know the time when they give birth?' asking whether Job can predict or control the timing of animal reproduction. The questions about numbering months and knowing times of birth suggest that divine knowledge encompasses such temporal and biological details. Job's inability to predict or control such things establishes his fundamental dependence on the order that God maintains. The emphasis on timing and fulfillment suggests that animal reproduction operates according to regular patterns and schedules established by God. Job's inability to understand or control such patterns establishes yet another area in which divine knowledge and action transcend human agency. The verses about animal birth suggest that reproduction, while ordinary from human perspective, actually involves detailed divine knowledge and action at every instant.

Job 39:3

God continues 'They crouch, they bear their young, they deliver their offspring.' This verse provides concrete description of the biological process God has been asking Job about. The matter-of-fact description of birth suggests its naturalness and regularity, yet implicitly places it within divine governance. The succession of verbs (crouch, bear, deliver) traces the process of birth. The verse does not ask Job a question but rather provides description of what Job has not observed or managed. The shift from questions to descriptive statements suggests a subtle shift in God's approach: rather than merely questioning, God is now describing what actually occurs in the natural world. The description of birth processes subtly raises questions about how birth relates to suffering: if divine action brings creatures into birth, does divine action also determine what sufferings they will endure?

Job 39:4

God continues 'Their young grow strong, they grow up in the open field; they leave and do not return to them.' This verse describes the development and eventual independence of young animals. The movement from birth through growth to independence traces the life cycle. The fact that young animals eventually leave their parents suggests an ordained progression that does not require parental effort or human intervention. The verse subtly suggests that creation operates according to patterns that do not require human understanding or management. Job's role in this process is nil; the progression occurs within divine governance. The verse also raises implicit questions about suffering in animal life: what happens to these young animals as they grow and leave the herd? Do they experience predation, disease, starvation? Does God provision these as well?

Job 39:5

God asks 'Who let the wild ass go free? Who loosed the bonds of the wild ass?' shifting focus to the wild ass and its freedom. The question presupposes that the wild ass's freedom is itself a divine action, that God has released the wild ass to roam rather than binding it in servitude. The poetic language of loosing bonds suggests that divine action includes the granting of freedom. The wild ass, unlike domesticated animals, runs free in the wilderness. God's role in granting this freedom is questioned: did Job grant this freedom, or did God? The focus on freedom raises implicit questions about bondage and liberty. Job himself feels bound by suffering; the question about the wild ass's freedom implicitly asks: who determines whether Job should be free from suffering?

Job 39:6

God continues 'Whose home I have made the wilderness, and the salt land his dwelling place?' establishing that God has provided habitat for the wild ass in the wilderness. The designation of wilderness and salt land as home suggests divine provision even for creatures in harsh environments. Job has not created this habitat; God has. The verse emphasizes divine provision in environments humans would consider inhospitable. The contrast between the tame domestic setting and the wilderness where the wild ass roams suggests that divine care extends to creation beyond human civilization. The verse implicitly raises questions about suffering: if God provides harsh salt lands as dwelling for the wild ass, does such provision constitute care, or indifference to hardship?

Job 39:7

God continues 'He scorneth the tumult of the city, nor does he heed the shout of the driver.' This verse suggests that the wild ass scorns human civilization and human attempts to control or drive it. The wild ass's rejection of human control suggests that God has created creatures whose nature is to resist domestication. The verse subtly suggests that not all of creation is subject to human will or understanding. Job's inability to control or even fully comprehend the wild ass establishes another instance of his limited agency. The verse also raises subtle questions: if the wild ass can scorn human control, can Job similarly resist divine control? Or is there a difference in the relative power of human and divine action that makes resistance to divine control impossible or illegitimate?

Job 39:8

God continues 'The range of the mountains is his pasture, and he searches after every green thing.' This verse describes the wild ass roaming and feeding in mountainous terrain. The description of the ass seeking green things for food suggests divine provision even in wilderness; grass grows that the ass might eat. The image of the mountains as pasture emphasizes the vastness of wild space compared to cultivated land. Job has not provided this pasture; God has. The verse subtly emphasizes that divine provision is comprehensive and extends even to creatures Job does not see or care for. The image of the ass searching for green things also raises implicit questions: does the ass always find food? Does the ass sometimes starve? If so, is this also part of divine provision?

Job 39:9

God asks 'Will the wild ox consent to serve you? Will he stay at your manger?' shifting focus to the wild ox and its refusal of domestication. The questions presuppose that the wild ox, unlike domesticated cattle, refuses to submit to human service. The mention of the manger (indicating agriculture and settled civilization) contrasts with the wild ox's freedom. Job cannot domesticate the wild ox; the ox will not consent to serve. The verse establishes that some creatures are created with natures that refuse human control. The implicit question for Job: just as the wild ox refuses human domestication, does Job refuse divine domestication? Or are the cases different due to differences in relative power?

Job 39:10

God continues 'Can you tie the wild ox with a rope to the furrow? Will he harrow the valleys after you?' asking whether Job can force the wild ox to agricultural labor. The specific questions about tying and harrowing establish that Job cannot use the wild ox for productive work as he might use domesticated animals. The wild ox, created by God with a nature opposed to servitude, cannot be made a servant. The contrast between wild and domesticated nature suggests that God has created diverse natures among creatures, some inclined to serve humans and some inherently free. The verse establishes that not all of creation is available for human use or control. Job's inability to control the wild ox subtly raises questions about control and freedom: does divine sovereignty necessarily imply human (or divine) right to control all things?

Job 39:11

God continues 'Will you trust him because his strength is great? Will you leave your labor to him?' asking whether Job would rely on the wild ox for labor if the ox were willing or trustworthy. The personification of trust suggests that even if the wild ox had power, relying on it would be problematic because of its untamed nature. The verse suggests that strength alone does not create trustworthiness or usefulness. The rhetoric seems directed at Job: just because God is strong does not mean Job should trust God's action regarding Job's suffering. Strength and justice are not necessarily the same thing. The verse subtly separates divine power from divine benevolence toward humans. God's strength may be manifest, but whether that strength is exercised toward Job's benefit remains an open question from Job's perspective.

Job 39:12

God continues 'Will you trust him to bring in your grain and gather it to your threshing floor?' reiterating the question about whether the wild ox could be trusted for agricultural labor. The specific image of gathering grain suggests agricultural civilization and the products of tamed nature. The wild ox, untamed and untrustworthy, cannot be relied upon for such labor. The verse emphasizes that civilization and the provision of human needs depend on domesticated animals and human labor, not on wild creatures. Job's dependence on agriculture and domesticated animals (implicit in the mention of grain and threshing) establishes that human welfare depends on systems Job has not created and largely does not control. The verse raises implicit questions about provision and trust: if Job cannot trust the wild ox, on whom can he trust for provision?

Job 39:13

God asks 'The wings of the ostrich wave proudly, though the feathers of her wings are not like the pinions of the stork.' shifting focus to the ostrich and its unusual form. The questions about the ostrich's wings introduce a creature whose form seems ill-designed for the function one might expect. The contrast between the ostrich's proud wing-waving and the inadequacy of those wings for flying (compared to the stork) suggests a creature whose apparent endowment is deceptive. The verse raises implicit questions about design and purpose: why would God create an ostrich whose wings cannot enable flight? The apparent mismatch between form and function raises questions about divine design and wisdom. Job's inability to understand why the ostrich is formed as it is establishes another area of divine action that transcends human comprehension and logic.

Job 39:14

God continues 'She leaves her eggs in the ground and lets them be warmed in the dust.' This verse describes the ostrich's reproductive strategy of leaving eggs in the ground rather than in nests like other birds. The strategy seems odd and risky from a human perspective: why would a bird leave eggs unattended in the dust? The verse establishes that the ostrich reproduces according to a strategy Job has not devised and may not fully comprehend. Divine action in creating the ostrich with such a reproductive strategy exceeds human understanding. The verse subtly raises questions: if divine design creates creatures with seemingly poor strategies for survival, what does this suggest about divine wisdom or care? Does poor design suggest indifference, or might there be purposes in the design that Job does not perceive?

Job 39:15

God continues 'She forgets that a foot may crush them, or that a wild animal may trample them.' This verse describes a danger to the ostrich's eggs: they may be crushed or trampled. The ostrich's seeming carelessness about this danger (leaving eggs in dust where they can be damaged) suggests a creature whose reproductive strategy does not seem optimal. The mention of possible crushing and trampling introduces suffering or loss into the discussion of animal life. The ostrich's eggs may be destroyed; the ostrich's strategy seems not to prevent this. The verse implies that divine creation includes vulnerability to harm. God has created the ostrich with a reproductive strategy that leaves eggs vulnerable to destruction. The verse subtly suggests that suffering and loss are woven into the fabric of creation, not random intrusions upon an otherwise perfect cosmos.

Job 39:16

God continues 'Though she is harsh with her young, as if they were not hers; though her labor be in vain, she has no fear.' This verse characterizes the ostrich's maternal behavior as harsh and seemingly unconcerned about whether her young survive. The ostrich works hard (labors) at reproduction, yet does so with apparent indifference to outcome. The language of labor being in vain suggests that the ostrich's effort may not issue in successful reproduction. The verse establishes that divine creation includes creatures whose maternal behavior seems inadequate or harsh by human standards. God has created such creatures. The verse raises implicit questions: if the ostrich reproduces with indifference to outcome, is this somehow compatible with divine wisdom? Does the ostrich's apparent indifference model a kind of freedom from attachment that Job should emulate?

Job 39:17

God continues 'Because God has made her forget wisdom, and given her no share of understanding.' This verse explicitly states that the ostrich's apparent inadequacy of intelligence and care is itself a divine action. God has made the ostrich forgetful and lacking in wisdom. The verse directly attributes the ostrich's seemingly poor maternal behavior to divine action: God has created her this way. The verse is remarkable in explicitly stating that God has limited the intelligence of a creature, creating it with less capacity for care or comprehension than others. The verse raises profound questions: why would God create creatures that are explicitly lacking in wisdom or understanding? What divine purpose is served by such limitation? The verse subtly asks: if God can create creatures lacking in understanding, does this not suggest that Job's own lack of understanding might similarly be divinely ordained?

Job 39:18

God concludes the ostrich passage: 'Yet when she spreads her wings to run, she laughs at the horse and its rider.' This concluding verse suggests that despite the ostrich's apparent deficiency in caring for her young and in flying ability, she possesses a different capacity: the ability to run and to outpace a horse and rider. The ostrich's laughter at the horse suggests a kind of triumph or mockery of what humans would consider superior: a horse that can carry a rider. The verse suggests that the ostrich, despite her apparent deficiencies, possesses capabilities that exceed human-domesticated animals in at least one respect. The verse subtly suggests that divine design is not comprehensible purely from human perspective; creatures that seem deficient in one way may excel in another. The verse also raises implicit questions: if the ostrich's apparent deficiency in maternal behavior is compatible with her excellence in running, might Job's suffering be compatible with some capacity or excellence Job does not yet perceive?

Job 39:19

God asks 'Do you give the horse his strength? Do you clothe his neck with mane?' shifting focus to the horse and asking whether Job has provided the horse's power and beauty. The questions about the horse establish that Job has not created the horse's strength or adorned it with a mane. The horse's physical capabilities are divine gifts, not human creations. The specific mention of the horse's mane suggests attention to beauty as well as function in divine creation. The verse establishes that divine creation produces creatures powerful and beautiful, not merely functional. Job's inability to have created the horse establishes another gap between human and divine creative power. The shift to horses also subtly shifts the tone: horses are more controlled and civilized than wild animals, yet their strength comes from God, not from human taming or training.

Job 39:20

God continues 'Can you make him leap like a locust? His majestic snort is terrible.' This verse describes the horse's capability to leap and the majesty of its physical presence. The image of the horse leaping like a locust suggests agility and power combined in one creature. The snort (breathing forcefully) is characterized as majestic and terrible, suggesting that even the ordinary functioning of the horse's body manifests divine majesty. The verse emphasizes that the horse's physical capabilities and very presence inspire awe. Job has not created such capabilities; God has. The verse subtly suggests that divine creative action produces manifestations of majesty and power that exceed human comprehension or ability to create. The reference to terror in the horse's snort raises implicit questions: does not God's own action also inspire terror, and should this terror lead to submission rather than question?

Job 39:21

God continues 'He paws in the valley and exults in his strength; he goes out to meet the weapons of war.' This verse describes the horse's behavior, particularly the horse's eagerness for war. The horse paws the ground, exults in strength, and actively goes out to meet weapons of war. The verse presents the horse as enthusiastic participant in violence. The horse's instinctive attraction to battle suggests that divine creation includes creatures inclined toward violence and warfare. Job did not create this inclination; God did. The verse raises profound implicit questions: if God created creatures inclined toward violence and warfare, and if such violent inclinations are part of divine creation, how can Job complain that divine creation includes suffering? Is suffering not necessarily woven into a cosmos in which creatures are inclined toward violence?

Job 39:22

God continues 'He laughs at fear and is not dismayed; he does not turn back from the sword.' This verse presents the horse as fearless and undeterred by weapons. The horse's laughter at fear and failure to turn back before swords suggest a creature whose nature is not merely peaceful but active in violence. The characterization of the horse as fearless and persistent in violence suggests that divine creation includes creatures whose nature is to engage in violence without hesitation. Job did not create such a creature; God did. The verse again raises implicit questions about divine creation: if divine creation includes creatures inclined toward violence, and if violence produces suffering, is not suffering an inevitable feature of a cosmos with such creatures? Is Job's complaint against divine justice justified if the cosmos itself is structured to include violent and powerful creatures?

Job 39:23

God continues 'Against him rattle the quiver, the flashing spear and the javelin.' This verse describes the weapons of war directed at the horse. The specific mention of quiver, spear, and javelin suggests the full armament of ancient warfare. The weapons rattle against the horse, suggesting the noise and chaos of battle. The verse presents the horse not in isolation but in the context of human warfare, participating in violence that involves human conflict. Job did not create this context of warfare; God has permitted or created the context in which humans and horses engage in violence together. The verse further establishes that divine creation includes not merely violence but organized human violence in which animals participate.

Job 39:24

God concludes the horse passage: 'With fierceness and rage he swallows the ground; he cannot believe that it is the sound of the trumpet.' This verse describes the horse's aggressive behavior in battle: fierceness, rage, rapid movement. The horse's inability to distinguish between real battle sounds and false alarms (trumpet) suggests that the horse's aggressive nature overrides discernment. The characterization of the horse as swallowing ground suggests rapid, relentless forward movement. The verse emphasizes the horse's complete absorption in violence and power. Job did not create such a creature; God has created a being whose nature is to engage fiercely in violence. The verse establishes that divine creation includes creatures whose very nature drives them toward violence and aggression. The implicit questions persist: if divine creation includes such creatures and violence, how can Job legitimately complain about suffering in a cosmos structured to include violence?

Job 39:25

God continues 'At every blast of the trumpet he says, 'Aha!' He smells the battle from afar, the thunder of the captains and the shouting.' This verse continues describing the horse's responsiveness to battle and its eager participation in violence. The horse's immediate response to the trumpet, its ability to smell battle, its attentiveness to sounds of warfare all suggest that the horse is naturally inclined toward violence. Divine creation has made the horse a creature for whom warfare is not an alien imposition but a natural expression of its nature. The verse establishes that warfare and violence are not aberrations imposed on a peaceful creation but natural expressions of creatures God has created. The implicit questions raised become more pointed: if violence is natural to creatures God has created, is not suffering an inevitable aspect of the world God has created?

Job 39:26

God asks 'Is it by your understanding that the hawk soars, spreading his wings toward the south?' shifting focus to the hawk and its migratory behavior. The questions about the hawk establish that Job does not understand how the hawk is able to fly or navigate migrations. The specific mention of spreading wings toward the south suggests seasonal migration, a behavior of remarkable sophistication. Job has not taught the hawk this behavior; God has. The shift to birds of prey continues the theme of divine creation of creatures inclined toward violence and predation. The hawk hunts and kills; God has created such a creature. The verse establishes that divine creation includes not merely passive creatures but active predators whose violence toward prey is part of their nature.

Job 39:27

God continues 'Is it at your command that the eagle mounts up and makes his nest on high?' shifting to the eagle and its nesting behavior. The questions about the eagle's ability to mount and nest in high places establish that Job has not created the eagle's capability or instinct. The eagle, soaring high and nesting inaccessibly, represents a creature whose mastery and safety seem beyond human reach. Job cannot climb where the eagle nests; he cannot teach the eagle to soar. The shift to eagles, among the most powerful and feared of birds, reinforces the theme of divine creation of powerful predatory creatures. The verse raises implicit questions: does the eagle's inaccessibility and power suggest something about God's own inaccessibility and power?

Job 39:28

God continues 'She dwells on the rock and has her home in the crag of the rock, a stronghold.' This verse describes the eagle's habitat, emphasizing the strength and inaccessibility of rocky heights. The eagle's home in crags suggests a stronghold, a place of safety and power. The language of dwelling and home suggests that the eagle's position is not temporary or insecure but established and solid. Job has not provided this habitat; God has. The emphasis on rocky strongholds raises implicit questions about safety and security: if the eagle can dwell securely in a stronghold of rock, what of Job's security? Job has been stripped of his dwelling and possessions; the eagle remains secure in rock. The contrast suggests different relationships to security and safety in the cosmos.

Job 39:29

God continues 'From there she spies food; her eyes see it from a distance.' This verse describes the eagle's hunting capability, particularly its remarkable vision. The eagle can see prey from great distances, an ability that no human can match. The eagle's vision from the stronghold suggests both safety and predatory capability: secure in the heights, the eagle surveys the world below for prey. Job does not possess such vision; God has given it to the eagle. The verse establishes that divine creation includes creatures with sensory capabilities far exceeding human capacity. The mention of food and the distance from which it is seen raises implicit questions: does the eagle always find food, or does it sometimes starve? Does distance vision protect from hunger?

Job 39:30

God concludes the eagle passage: 'Her young ones feast on blood, and wherever the slain are, there is she.' This final verse of chapter 39 characterizes the eagle's feeding, particularly its connection to death and slaughter. The eagle's young feed on blood; the eagle goes where the slain are. The verse explicitly connects the eagle, a creature God has created, to death and violence. Wherever killing occurs, the eagle appears. The verse establishes that divine creation has woven together predators and prey, violence and death, creating a cosmos in which creatures thrive by consuming the dead bodies of others. Job did not create such a system; God has. The verse is the culminating image of God's speeches about animals: not the ostrich running swiftly, not the horse leaping into battle, but the eagle feasting on the corpses of the slain. Divine creation includes death, violence, and predation as fundamental features. The implicit question becomes explicit: if divine creation fundamentally includes violence, death, and predation, on what basis can Job complain that his suffering is unjust?