JOB 39

Job 39:17

WEB

because God has deprived her of wisdom, neither has he imparted to her understanding.

BSB

For God has deprived her of wisdom; He has not endowed her with understanding.

KJV

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

Matthew Henry

Verses 13–18

Job 39:13–18

The ostrich is a wonderful animal, a very large bird, but it never flies. Some have called it a winged camel. God here gives an account of it, and observes,

I. Something that it has in common with the peacock, that is, beautiful feathers (Job 39:13): Gavest thou proud wings unto the peacocks? so some read it. Fine feathers make proud birds. The peacock is an emblem of pride; when he struts, and shows his fine feathers, Solomon in all his glory is not arrayed like him. The ostrich too has goodly feathers, and yet is a foolish bird; for wisdom does not always go along with beauty and gaiety. Other birds do not envy the peacock or the ostrich their gaudy colours, nor complain for want of them; why then should we repine if we see others wear better clothes than we can afford to wear? God gives his gifts variously, and those gifts are not always the most valuable that make the finest show. Who would not rather have the voice of the nightingale than the tail of the peacock, the eye of the eagle and her soaring wing, and the natural affection of the stork, than the beautiful wings and feathers of the ostrich, which can never rise above the earth, and is without natural affection?

II. Something that is peculiar to itself,

1. Carelessness of her young. It is well that this is peculiar to herself, for it is a very bad character. Observe, (1.) How she exposes her eggs; she does not retire to some private place, and make a nest there, as the sparrows and swallows do (Psa 84:3), and there lay eggs and hatch her young. Most birds, as well as other animals, are strangely guided by natural instinct in providing for the preservation of their young. But the ostrich is a monster in nature, for she drops her eggs any where upon the ground and takes no care to hatch them. If the sand and the sun will hatch them, well and good; they may for her, for she will not warm them, Job 39:14. Nay, she takes no care to preserve them: The foot of the traveller may crush them, and the wild beast break them, Job 39:15. But how then are any young ones brought forth, and whence is it that the species has not perished? We must suppose either that God, by a special providence, with the heat of the sun and the sand (so some think), hatches the neglected eggs of the ostrich, as he feeds the neglected young ones of the raven, or that, though the ostrich often leaves her eggs thus, yet not always. (2.) The reason why she does thus expose her eggs. It is, [1.] For want of natural affection (Job 39:16): She is hardened against her young ones. To be hardened against any is unamiable, even in a brute-creature, much more in a rational creature that boasts of humanity, especially to be hardened against young ones, that cannot help themselves and therefore merit compassion, that give no provocation and therefore merit no hard usage: but it is worst of all for her to be hardened against her own young ones, as though they were not hers, whereas really they are parts of herself. Her labour in laying her eggs is in vain and all lost, because she has not that fear and tender concern for them that she should have. Those are most likely to lose their labour that are least in fear of losing it. [2.] For want of wisdom (Job 39:17): God has deprived her of wisdom. This intimates that the art which other animals have to nourish and preserve their young is God's gift, and that, where it exists not, God denies it, that by the folly of the ostrich, as well as by the wisdom of the ant, we may learn to be wise; for, First, As careless as the ostrich is of her eggs so careless many people are of their own souls; they make no provision for them, no proper nest in which they may be safe, leave them exposed to Satan and his temptations, which is a certain evidence that they are deprived of wisdom. Secondly, So careless are many parents of their children; some of their bodies, not providing for their own house, their own bowels, and therefore worse than infidels, and as bad as the ostrich; but many more are thus careless of their children's souls, take no care of their education, send them abroad into the world untaught, unarmed, forgetting what corruption there is in the world through lust, which will certainly crush them. Thus their labour in rearing them comes to be in vain; it were better for their country that they had never been born. Thirdly, So careless are too many ministers of their people, with whom they should reside; but they leave them in the earth, and forget how busy Satan is to sow tares while men sleep. They overlook those whom they should oversee, and are really hardened against them.

2. Care of herself. She leaves her eggs in danger, but, if she herself be in danger, no creature shall strive more to get out of the way of it than the ostrich, Job 39:18. Then she lifts up her wings on high (the strength of which then stands her in better stead than their beauty), and, with the help of them, runs so fast that a horseman at full speed cannot overtake her: She scorneth the horse and his rider. Those that are least under the law of natural affection often contend most for the law of self-preservation. Let not the rider be proud of the swiftness of his horse when such an animal as the ostrich shall out-run him.

Cross-references: Job 39:13 · Ps 84:3 · Job 39:14 · Job 39:15 · Job 39:16 · Job 39:17 · Job 39:18

Hebrew interlinear

לָ֝֗הּlahprep + suffix · pronominal · 3rd · fem · sing

H3588

כִּיkîy/kee/

conj — relative conjunction

Derivation: 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

KJV: 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

conj — that

כִּי conj. that, for, when

1. that

2.

a. Of time, when, of the past

b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

c. when or if, with a concessive force, i.e. though

3. Because, since

כִּי אם־

relative conjunction

כִּי אם־

1. each part. retaining its independent force, and relating to a different clause:

a. that if

b. for if

2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—

a. limiting the prec. clause, except

b. 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

c. after an oath, surely

כִּי עַל כֵּן

forasmuch as

כִּי עַל כֵּן forasmuch as

H5382

נָשָׁהnâshâh/naw-shaw'/

v — forget, neglect, remit, remove

Derivation: a primitive root;

to forget; figuratively, to neglect; causatively, to remit, remove

KJV: forget, deprive, exact.

נָשָׁה

vb — forget

[נָשָׁה] vb. forget

Qal I will forget you finally

Niph. thou shalt not be forgotten of me

Pi. God hath made me forget

Hiph. God caused her (the ostrich) to forget wisdom

H433

אֱלוֹהַּʼĕlôwahh/el-o'-ah/

n-m — deity, Deity

Derivation: rarely (shortened) אֱלֹהַּ; probably prolonged (emphatic) from 410;

a deity or the Deity

KJV: God, god. See 430.

אֱלֹהַּ

n.m — god

אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God

1. a heathen god, late usage

2. God, used in ancient poems

H2451

חׇכְמָהchokmâh/khok-maw'/

n-f — wisdom

Derivation: from 2449;

wisdom (in a good sense)

KJV: skilful, wisdom, wisely, wit.

חָכְמָה

n.f — wisdom

חָכְמָה n.f. wisdom

1. skill in war

2. wisdom, in administration

3. shrewdness, wisdom

4. wisdom, prudence in religious affairs

5. wisdom, ethical and religious

H3808

לֹאlôʼ/lo/

adv — not, no

Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;

not (the simple or abs. negation); by implication, no; often used with other particles

KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.

לֹא

adv — not

לֹא or לוֹא adv. not

H2505

חָלַקchâlaq/khaw-lak'/

v — be smooth, apportion, separate

Derivation: a primitive root;

to be smooth (figuratively); by implication (as smooth stones were used for lots) to apportion or separate

KJV: deal, distribute, divide, flatter, give, (have, im-) part(-ner), take away a portion, receive, separate self, (be) smooth(-er).

חָלַק

vb — be smooth

חָלַק vb. be smooth, slippery

Qal smooth, slippery

Hiph. make smooth

חָלַק

vb — divide

חָלַק vb. divide, share

Qal

1. divide, apportion

2. assign, distribute

3. assign, impart

4. share

5. divide up = plunder the temple

Niph. Impf.

1. reflex. divide oneself

2. pass. be divided

3. trans. assign, distribute

Pi.

1. divide, apportion

2. assign, distribute

3. scatter

Pu. be divided, of land

Hithp. divide land among themselves

Hiph. to receive a portion

H998

בִּינָהbîynâh/bee-naw'/

n-f — understanding

Derivation: from 995;

understanding

KJV: knowledge, meaning, × perfectly, understanding, wisdom.

בִּינָה

n.f — understanding

בִּינָה n.f. understanding

1. the act

2. the faculty

3. the object of knowledge

4. personified

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