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Job 39:9

in Job 39

Will the wild ox consent to serve you? Will he stay by your manger at night?

BSB

The same verse in ASV and KJV ▾

ASV

Will the wild-ox be content to serve thee? Or will he abide by thy crib?

KJV

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

This verse in Job 39

Commentary

9 notes on this verse
Will the unicorn be willing to serve thee,.... Whether there is or ever was such a creature, as described under the name of an unicorn, is a question: it is thought the accounts of it are for the most part fabulous; though Vartomannus (y) says he saw two at Mecca, which came from Ethiopia, the largest of which had a horn in his forehead three cubits long. There are indeed several creatures which may be called "monocerots", who have but one horn; as the "rhinoceros", and the Indian horses and asses (z).

This site's exposition

Will the wild ox consent to serve you

on Job 39:9-12

The King James reads unicorn for the Hebrew re'em, which Clarke traces through the older readings and Delitzsch identifies as the great untamable “wild ox”. The questions run through a farmer's year, the “manger”, the “furrow”, the “harness” and the “threshing floor”, and the wild ox meets none of them.

The record, by era

The Church Fathers1 voice

A commentator

Ephrem the Syrian

COMMENTARY ON JOB 39:9 · Written before 373.

proposed

"Is the unicorn willing to serve you?" This animal, as is reported, is similar to an ox and is found in the austral regions, armed with a single horn. In the unicorn, whoever is not subjected at all to the bondage of the world is …

The Medieval Church3 voices

A commentator

Thomas Aquinas

Commentary on Job · Written before 1274.

proposed

Just as the ass serves man for carrying heavy loads, and the wild ass finds his habitat in wild places, so also among domesticated animals the ox serves man for plowing because of his strength. He is compared to the rhinoceros or unicorn among wild …

A commentator

Gregory the Dialogist

Morals on the Book of Job, Book XXXI · Written before 604.

proposed

Will the rhinoceros be willing to serve thee? [MYSTICAL INTERPRETATION] 29. But perhaps before we discuss this strength and neighing of the horse, some persons are desirous of having both the strength of the rhinoceros, and the folly of this ostrich explained in another way, putting aside their moral meaning. For the word of God is manna, and gives, in truth, that taste in the mouth of the eater, which the wish of him who partakes it rightly desires. The word of God is the earth, which produces fruit more abundantly, the more the labour of the enquirer demands.

A commentator

Gregory the Dialogist

Morals on the Book of Job, Book XXXI · Written before 604.

proposed

Will the rhinoceros be willing to serve thee? 2. For the rhinoceros is quite of an untamed nature, so that, if it is ever taken, it cannot in any way be kept. For, as is said, it dies immediately from being unable to bear it. But its name when interpreted means in the Latin tongue, 'a horn on the nostril.' And what else is designated by the nostril, but folly; what by the horn, but pride? For that folly is usually understood by the nostril, we have learned on the evidence of Solomon, who says; As a ring of gold in a swine's nostrils, so is a beautiful and foolish woman. [Prov. 11, 22] For he saw heretical doctrine shining with brilliancy of eloquence, and yet not agreeing with the proper understanding of wisdom, and he says, A ring of gold in a swine's nostrils; that is, a beautiful and involved expression in the understanding of a foolish mind: from which gold depends, through its eloquence, but yet, through the weight of earthly intention, like a swine, it looks not upwards. And he proceeded to explain it, saying, A beautiful and foolish woman: that is, heretical teaching; beautiful in words, foolish in meaning. But, that pride is frequently understood by a horn, we have learned on the evidence of the Prophet, who says; I said to the wicked, deal not wickedly, and to the sinners, lift not up your horn. [Ps.75, 4] What is, therefore, designated by this rhinoceros, but the mighty of this world, or the supreme powers themselves of the kingdoms therein, who, elated by the pride of foolish boasting, whilst they are puffed up by false honour without, are made inwardly destitute by real miseries? To whom it is well said; Why boastest thou, O dust and ashes? [Ecclus. […]

The Nineteenth Century1 voice

Will the unicorn be willing to serve thee? - In the previous part of the argument, God had appealed to the lion, the raven, the goats of the rock, the hind, and the wild ass; and the idea was, that in the instincts of each of these classes of animals, there was some special proof of wisdom.
2 more voices on this verse

The Nineteenth Century2 voices

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

unicorn--PLINY [Natural History, 8.21], mentions such an animal; its figure is found depicted in the ruins of Persepolis. The Hebrew reem conveys the idea of loftiness and power (compare Ramah; The rhinoceros was perhaps the original type of the unicorn.

quarantine:debris (2026-07-29) — starts-lowercase+unbalanced-parens

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

Will the unicorn be willing to serve thee? - The “fine elegant animal like a horse, with one long rich curled horn growing out of his forehead,” commonly called the unicorn, must be given up as fabulous. The heralds must claim him as their own; place him in their armorial bearings as they please, to indicate the unreal actions, fictitious virtues, and unfought martial exploits of mispraised men. It is not to the honor of the royal arms of Great Britain that this fabulous animal should be one of their supporters. The animal in question, called רים reim, is undoubtedly the rhinoceros, who has the latter name from the horn that grows on his nose. The rhinoceros is known by the name of reim in Arabia to the present day. He is allowed to be a savage animal, showing nothing of the intellect of the elephant. His horn enables him to combat the latter with great success; for, by putting his nose under the elephant’s belly, he can rip him up. His skin is like armor, and so very hard as to resist sabres, javelins, lances, and even musket-balls; the only penetrable parts being the belly, the eyes, and about the ears. Or abide by thy crib? - These and several of the following expressions are intended to point out his savage, untameable nature.

How the passage was read

What the Jewish commentators add

On the verses either side of this one

to a furrow with his rope (Or did you tie a wild ox because of the furrow of your ox?) rope Heb. עבתו, a rope with which they tie [oxen] to the furrows of the plow.
Rashi: France, 1040–1105 · Rashi on Job 39:10:1, via Sefaria, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 3 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

7 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • הֲיֹ֣אבֶה¿ is it willing

    hayoehH14 →

  • רֵּ֣יםa wild ox

    reimH7214 →

  • עָבְדֶ֑ךָto serve you

    ʾavedekhaH5647 →288 times

  • אִם־or?

    ʾim-H518 →1069 times

  • יָ֝לִ֗יןwill it pass [the] night

    yalinH3885 →84 times

  • עַל־at

    ʾal-H5921 →5755 times

  • אֲבוּסֶֽךָ׃feeding trough your

    ʾavusekhaH18 →

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Psalms 92:10

    But You have exalted my horn like that of a wild ox; with fine oil I have been anointed.

    it leads to

    • Psalms 23:5

      You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows.

    • Psalms 89:17

      For You are the glory of their strength, and by Your favor our horn is exalted.

    • Psalms 45:7

      You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy.

    • 2 Corinthians 1:21

      Now it is God who establishes both us and you in Christ. He anointed us,

    • Psalms 75:10

      “All the horns of the wicked I will cut off, but the horns of the righteous will be exalted.”

  • Through

    Isaiah 1:3

    The ox knows its owner, and the donkey its master’s manger, but Israel does not know; My people do not understand.”

    it leads to

    • Jeremiah 8:7

      Even the stork in the sky knows her appointed seasons. The turtledove, the swift, and the thrush keep their time of migration, but My people do not know the requirements of the LORD.

    • Jeremiah 4:22

      “For My people are fools; they have not known Me. They are foolish children, without understanding. They are skilled in doing evil, but they know not how to do good.”

  • Through

    Numbers 23:22

    God brought them out of Egypt with strength like a wild ox.

    it leads to

    • Numbers 24:8

      God brought him out of Egypt with strength like a wild ox, to devour hostile nations and crush their bones, to pierce them with arrows.

      Reached by 2 separate paths from here.

About Job

Job Hears of His Misfortunes, Gustave Doré, 1866. Public domain.
Job Hears of His Misfortunes, Gustave Doré, 1866. Public domain.

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ephrem the Syrian, COMMENTARY ON JOB 39:9; Franz Delitzsch, Biblical Commentary on the Book of Job; Gregory the Dialogist, Morals on the Book of Job, Book XXXI; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763) and Thomas Aquinas, Commentary on Job.