wild donkey: the untamed desert donkey that no one has ever owned or broken to harness
This word names one real animal: the wild donkey of the deserts of Syria and Arabia, a smaller and faster relative of the working donkey (חֲמוֹר). Kings hunted it, and nobody ever tamed it. That single fact does all the work in the Bible. Wherever the word appears, the point is a creature at home in country nobody farms, answering to nobody.
The clearest statement is God's own, in Job 39:5-8. God asks who set the wild donkey loose and takes the credit for it, using the language of setting a slave free: he unties its ropes, gives it the salt flats for a home, and lets it laugh at the racket of the city and ignore the shouts of the driver. Every other verse works from that picture, whether it praises the animal or turns it against someone.
Later writers keep the same animal and aim it in different directions:
- Psalm 104 counts it among the creatures God gives water to, proof that his care reaches well past the farm.
- Jeremiah pictures a mare in heat that nothing can hold back, and makes her a portrait of Judah chasing other gods.
- Hosea sees one donkey that has strayed off alone, and says that is what Israel looks like buying Assyrian protection.
- Job's friend Zophar uses the animal to say that a fool will never learn sense, and Job himself compares the destitute, foraging out in the wilderness, to a herd of wild donkeys.
The most famous use is the promise about Ishmael in Genesis 16:12, that he will be a wild donkey of a man. For centuries readers heard a curse there: a bandit, a menace to everyone around him. Most scholars now read the phrase alongside God's speech in Job and hear a blessing instead, and a fitting one for the son of a runaway slave woman, since he will live where nobody owns him.
Nuances
Whether calling Ishmael a wild donkey of a man is a promise of freedom or a forecast of hostility.
- majorityIt pictures a free, roaming desert life, admired rather than condemned, and answers Hagar's own slavery with a son whom nobody will own; it is to be read alongside God's celebration of the wild donkey in Job 39:5-8.; G. von Rad, Genesis (OTL, ET 1961), 189; N. M. Sarna, Genesis (JPS Torah Commentary, 1989), 121; G. J. Wenham, Genesis 16-50 (WBC 2, 1994), 11; V. P. Hamilton, The Book of Genesis: Chapters 1-17 (NICOT, 1990), 454-55
- minorityIt forecasts a hostile and uncontrolled existence, with the following phrase meaning that he will live in opposition to his own kin.; K. A. Mathews, Genesis 11:27-50:26 (NAC, 2005), 195; J. Skinner, Genesis (ICC, 2nd ed. 1930), 287
How Zophar's line about the wild donkey's colt in Job 11:12 should be construed.
- majorityIt is a saying about something that will never happen: a hollow man will gain sense when a wild donkey's colt is born a human being. The Hebrew carries no comparative particle, which tells against reading it as a simile.; D. J. A. Clines, Job 1-20 (WBC 17, 1989), 260-65; M. H. Pope, Job (AB 15, 3rd ed. 1973), 85; N. C. Habel, The Book of Job (OTL, 1985), 208; C. A. Newsom, Job, NIB 4 (1996), 424
- minorityIt is a comparison: a human being is born like a wild donkey's colt.; Rashi, Commentary on Job, at 11:12
Disputed
Whether this word and the other Hebrew word for the wild donkey name two different animals or the same one.
- majorityThe two words are near-synonyms for one animal. Job 39:5 sets them in matching lines of poetry, which is how Hebrew verse pairs words of the same meaning.; HALOT (Eng. ed. 1994-2000) III:961, s.v.; DCH VI (Sheffield), s.v.
- minorityThe two words name the two wild donkeys of the region, this one the Syrian animal and the other the Persian animal.; K. C. Way, Donkeys in the Biblical World: Ceremony and Symbol (Eisenbrauns, 2011), 206; G. S. Cansdale, Animals of Bible Lands (Paternoster, 1970), 70-73