Job 1:11
Parallel Verses
English Standard Version
But stretch out your hand and touch all that he has, and he will curse you to your face.”

King James Bible
But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.

American Standard Version
But put forth thy hand now, and touch all that he hath, and he will renounce thee to thy face.

Douay-Rheims Bible
But stretch forth thy hand a little, and touch all that he hath, and see if he blesseth thee not to thy face.

English Revised Version
But put forth thine hand now, and touch all that he hath, and he will renounce thee to thy face.

Webster's Bible Translation
But put forth thy hand now, and touch all that he hath, and he will curse thee to thy face.

Job 1:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

4, 5 And his sons went and feasted in the house of him whose day it was, and sent and called for their sisters to eat and drink with them. And it happened, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for Job said, I may be that my sons have sinned, and dismissed God from their hearts. Thus did Job continually.

The subordinate facts precede, Job 1:4, in perff.; the chief fact follows, Job 1:5, in fut. consec. The perff. describe, according to Ges. 126, 3, that which has happened repeatedly in the past, as e.g., Ruth 4:7; the fut. consec. the customary act of Job, in conjunction with this occurrence. The consecutio temporum is exactly like 1 Samuel 1:3.

It is questionable whether אישׁ בּית is a distinct adverbial expression, in domu unuiscujusque, and יומו also distinct, die ejus (Hirz. and others); or whether the three words are only one adverbial expression, in domo ejus cujus dies erat, which latter we prefer. At all events, יומו here, in this connection, is not, with Hahn, Schlottm., and others, to be understood of the birthday, as Job 3:1. The text, understood simply as it stands, speaks of a weekly round (Oehler and others). The seven sons took it in turn to dine with one another the week round, and did not forget their sisters in the loneliness of the parental home, but added them to their number. There existed among them a family peace and union which had been uninterruptedly cherished; but early on the morning of every eighth day, Job instituted a solemn service for his family, and offered sacrifices for his ten children, that they might obtain forgiveness for any sins of frivolity into which they might have fallen in the midst of the mirth of their family gatherings.

The writer might have represented this celebration on the evening of every seventh day, but he avoids even the slightest reference to anything Israelitish: for there is no mention in Scripture of any celebration of the Sabbath before the time of Israel. The sacred observance of the Sabbath, which was consecrated by God the Creator, was first expressly enjoined by the Sinaitic Thora. Here the family celebration falls on the morning of the Sunday, - a remarkable prelude to the New Testament celebration of Sunday in the age before the giving of the law, which is a type of the New Testament time after the law. The fact that Job, as father of the family, is the Cohen of his house, - a right of priesthood which the fathers of Israel exercised at the first passover (מצרים פסח), and from which a relic is still retained in the annual celebration of the passover (הדורות פסח), - is also characteristic of the age prior to the law. The standpoint of this age is also further faithfully preserved in this particular, that עולה here, as also Job 42:8, appears distinctly as an expiatory offering; whilst in the Mosaic ritual, although it still indeed serves לכפר (Leviticus 1:4), as does every blood-offering, the idea of expiation as its peculiar intention is transferred to הטאת and אשׁם. Neither of these forms of expiatory offering is here mentioned. The blood-offering still bears its most general generic name, עולה, which it received after the flood. This name indicates that the offering is one which, being consumed by fire, is designed to ascend in flames and smoke. העלה refers not so much to bringing it up to the raised altar, as to causing it to rise in flame and smoke, causing it to ascend to God, who is above. קדּשׁ is the outward cleansing and the spiritual preparation for the celebration of the sacred festival, as Exodus 19:14. It is scarcely necessary to remark, that the masculine suffixes refer also to the daughters. There were ten whole sacrifices offered by Job on each opening day of the weekly round, at the dawn of the Sunday; and one has therefore to imagine this round of entertainment as beginning with the first-born on the first day of the week. "Perhaps," says Job, "my children have sinned, and bidden farewell to God in their hearts." Undoubtedly, בּרך signifies elsewhere (1 Kings 21:10; Psalm 10:3), according to a so-called ἀντιφραστικὴ εὐφημία, maledicere. This signification also suits Job 2:5, but does not at all suit Job 2:9. This latter passage supports the signification valedicere, which arises from the custom of pronouncing a benediction or benedictory salutation at parting (e.g., Genesis 47:10). Job is afraid lest his children may have become somewhat unmindful of God during their mirthful gatherings. In Job's family, therefore, there was an earnest desire for sanctification, which was far from being satisfied with mere outward propriety of conduct. Sacrifice (which is as old as the sin of mankind) was to Job a means of grace, by which he cleansed himself and his family every week from inward blemish. The futt. consec. are followed by perff., which are governed by them. כּכה, however, is followed by the fut., because in historical connection (cf. on the other hand, Numbers 8:26), in the signification, faciebat h.e. facere solebat (Ges. 127, 4, b). Thus Job did every day, i.e., continually. As head of the family, he faithfully discharged his priestly vocation, which permitted him to offer sacrifice as an early Gentile servant of God. The writer has now made us acquainted with the chief person of the history which he is about to record, and in Job 1:6 begins the history itself.

Job 1:11 Parallel Commentaries

Treasury of Scripture Knowledge

But put.

Job 1:12 And the LORD said to Satan, Behold, all that he has is in your power; only on himself put not forth your hand...

Job 2:5 But put forth your hand now, and touch his bone and his flesh, and he will curse you to your face.

Isaiah 5:25 Therefore is the anger of the LORD kindled against his people, and he has stretched forth his hand against them, and has smitten them...

touch.

Job 4:5 But now it is come on you, and you faint; it touches you, and you are troubled.

Job 19:21 Have pity on me, have pity on me, O you my friends; for the hand of God has touched me.

Genesis 26:11 And Abimelech charged all his people, saying, He that touches this man or his wife shall surely be put to death.

Psalm 105:15 Saying, Touch not my anointed, and do my prophets no harm.

Zechariah 2:8 For thus said the LORD of hosts; After the glory has he sent me to the nations which spoiled you...

and he will curse thee. Heb. if he curse thee not.

Job 1:5,21 And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning...

See on

Job 2:9 Then said his wife to him, Do you still retain your integrity? curse God, and die.

Isaiah 8:21 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry...

Malachi 3:13,14 Your words have been stout against me, said the LORD. Yet you say, What have we spoken so much against you...

Revelation 16:9,11,21 And men were scorched with great heat, and blasphemed the name of God, which has power over these plagues...

Cross References
Revelation 12:10
And I heard a loud voice in heaven, saying, "Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God.

Job 1:12
And the LORD said to Satan, "Behold, all that he has is in your hand. Only against him do not stretch out your hand." So Satan went out from the presence of the LORD.

Job 2:5
But stretch out your hand and touch his bone and his flesh, and he will curse you to your face."

Job 19:21
Have mercy on me, have mercy on me, O you my friends, for the hand of God has touched me!

Isaiah 65:3
a people who provoke me to my face continually, sacrificing in gardens and making offerings on bricks;

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