Job 42:11
Parallel Verses
New American Standard Bible
Then all his brothers and all his sisters and all who had known him before came to him, and they ate bread with him in his house; and they consoled him and comforted him for all the adversities that the LORD had brought on him. And each one gave him one piece of money, and each a ring of gold.

King James Bible
Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.

Darby Bible Translation
And all his brethren, and all his sisters, and all they that had been of his acquaintance before, came to him, and they ate bread with him in his house, and they condoled with him, and comforted him concerning all the evil that Jehovah had brought upon him; and every one gave him a piece of money, and every one a golden ring.

World English Bible
Then came there to him all his brothers, and all his sisters, and all those who had been of his acquaintance before, and ate bread with him in his house. They comforted him, and consoled him concerning all the evil that Yahweh had brought on him. Everyone also gave him a piece of money, and everyone a ring of gold.

Young's Literal Translation
And come unto him do all his brethren, and all his sisters, and all his former acquaintances, and they eat bread with him in his house, and bemoan him, and comfort him concerning all the evil that Jehovah had brought upon him, and they gave to him each one kesitah, and each one ring of gold.

Job 42:11 Parallel
Barnes' Notes on the Bible

Then came there unto him all his brethren ... - It seems remarkable that none of these friends came near to him during his afflictions, and especially that his "sisters" should not have been with him to sympathize with him. But it was one of the bitter sources of his affliction, and one of the grounds of his complaint, that in his trials his kindred stood aloof from him; so in Job 19:13-14, he says, "He hath put my brethren far from me, and mine acquaintance are verily estranged from me. My kinsfolk have failed, and my familiar friends have forgotten me." It is not easy to account for this. It may have been, however, that a part were kept from showing any sympathy, in accordance with the general fact that there are always professed friends, and sometimes kindred, who forsake a man in affliction; and that a part regarded him as abandoned by God, and forsook him on that account - from a mistaken view of what they regarded as duty, that they ought to forsake one whom God had forsaken. When his calamities had passed by, however, and he again enjoyed the tokens of the divine favor, all returned to him full of condolence and kindness; part, probably, because friends always cluster around one who comes out of calamity and rises again to honor, and the other portion because they supposed that as "God" regarded him now with approbation, it was proper for "them" to do it also. A man who has been unfortunate, and who is visited with returning prosperity, never lacks friends. The rising sun reveals many friends that darkness had driven away, or brings to light many - real or professed - who were concealed at midnight.

And did eat bread with him in his house - An ancient token of friendship and affection; compare Psalm 41:9; Proverbs 9:5; Proverbs 23:6; Jeremiah 41:1.

And every man also gave him a piece of money - This is probably one of the earliest instances in which money is mentioned in history. It is, of course, impossible now to determine the form or value of the "piece of money" here referred to. The Hebrew word (קשׂיטה qeśı̂yṭâh), occurs only in this place and in Genesis 33:19, where it is rendered "pieces of money," and in Joshua 24:32, where it is rendered "pieces of silver." It is evident, therefore, that it was one of the earliest names given to coin, and its use here is an argument that the book of Job is of very early origin. Had it been composed at a later age, the word "shekel," or some word in common use to denote money, would have been used. The Vulgate here renders the word "ovem," a sheep; the Septuagint in like manner, ἀμνάδα amnada, "a lamb;" and so also the Chaldee. In the margin, in both the other places where the word occurs Genesis 33:19; Joshua 24:32, it is also rendered "lambs."

The reason why it is so rendered is unknown. it may have been supposed that in early times a sheep or lamb having something like a fixed value, might have been the standard by which to estimate the value of other things; but there is nothing in the etymology of the word to support this interpretation. The word in Arabic (kasat) means to divide out equally, to measure; and the Hebrew word probably had some such signification, denoting that which was measured or weighed out, and hence became the name of a certain "weight" or "amount" of money. It is altogether probable that the first money consisted of a certain amount of the precious metals "weighed out," without being "coined" in any way. It is not an improbable supposition, however, that the figure of a sheep or lamb was the first figure stamped on coins, and this may be the reason why the word used here was rendered in this manner in the ancient versions. On the meaning of the word, Bochart may be consulted, "Hieroz." P. i. Lib. c. xliii. pp. 433-437; Rosenmuller on Genesis 33:19; Schultens "in loc;" and the following work in Ugolin's "Thes. Antiq. Sacr." Tom. xxviii., "Otthonis Sperlingii Diss. de nummis non cusis," pp. 251-253, 298-306. The arguments of Bochart to prove that this word denotes a piece of money, and not a lamb, as it is rendered by the Vulgate, the Septuagint, the Syriac, the Arabic, and by Onkelos, are briefly:

(1) That in more than an hundred places where reference is made in the Scriptures to a lamb or a sheep, this word is not used. Other words are constantly employed.

(2) The testimony of the rabbis is uniform that it denotes a piece of money. Akiba says that when he traveled into Africa he found there a coin which they called kesita. So Rabbi Solomon, and Levi Ben Gerson, in their commentaries, and Kimchi, Pomarius, and Aquinas, in their Lexicons.

(3) The authority of the Masoretes in relation to the Hebrew word is the same. According to Bochart, the word is the same as קשׁט qāshaṭ or קשׁט qosheṭ, changing the Hebrew letter שׁ for the Hebrew letter שׂ. The word means true, sincere, Psalm 60:6; Proverbs 22:21. According to this, the name was given to the coin because it was made of pure metal - unadulterated silver or gold. See this argument at length in Bochart.

(4) The feminine form of the noun used here shows that it does not mean a lamb - it being wholly improbable that the friends of Job would send him ewe lambs only.

(5) In the early times of the patriarchs - as early as the time of Jacob - money was in common use, and the affairs of merchandise were conducted by that as a medium; Genesis 17:12-13; Genesis 47:16.

(6) The statement in Acts 7:16, leads to the supposition that "money" is referred to by the word as used in Genesis 33:19. If, as is there supposed, the purchase of the same field is referred to in Genesis 23:16; Genesis 23:19, then it is clear that money is referred to by the word. In Genesis 23:16 it is said that Abraham paid for the field of Ephron iu Macpelah "four hundred shekels of silver, current money with the merchant." And if the same purchase is referred to in both these places, then by a comparison of the two, it appears that the kesita was heavier than the shekel, and contained about four shekels. It is not easy, however, to determine its value.

And every one an earring of gold - The word rendered "earring" (נזם nezem) may mean a ring for the nose Genesis 24:47; Isaiah 3:21; Proverbs 11:22; Hosea 2:13, as well as for the ear, Genesis 35:4. The word "ring" would better express the sense here without specifying its particular use; compare Judges 8:24-25; Proverbs 25:12. Ornaments of this kind were much worn by the ancients (compare Isaiah 3; Genesis 24:22), and a contribution of these from each one of the friends of Job would constitute a valuable property; compare Exodus 32:2-3. It was not uncommon for friends thus to bring presents to one who was restored from great calamity. See the case of Hezekiah, 2 Chronicles 32:23.

Job 42:11 Parallel Commentaries

'The End of the Lord'
'Then Job answered the Lord, and said, 2. I know that Thou canst do every thing, and that no thought can he withholden from Thee. 3. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. 4. Hear, I beseech Thee, and I will speak: I will demand of Thee, and declare Thou unto me. 5. I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee. 6. Wherefore I abhor myself, and repent in dust and
Alexander Maclaren—Expositions of Holy Scripture

Whether after the Resurrection the Saints Will See God with the Eyes of the Body? [*Cf. Fp, Q , a ]
Objection 1: It would seem that after the resurrection the saints will see God with the eyes of the body. Because the glorified eye has greater power than one that is not glorified. Now the blessed Job saw God with his eyes (Job 42:5): "With the hearing of the ear, I have heard Thee, but now my eye seeth Thee." Much more therefore will the glorified eye be able to see God in His essence. Objection 2: Further, it is written (Job 19:26): "In my flesh I shall see God my Saviour [Vulg.: 'my God']." Therefore
Saint Thomas Aquinas—Summa Theologica

The Acceptable Sacrifice;
John Bunyan—The Works of John Bunyan Volumes 1-3

Blessed are the Poor in Spirit
Having spoken of the general notion of blessedness, I come next to consider the subjects of this blessedness, and these our Saviour has deciphered to be the poor in spirit, the mourners, etc. But before I touch upon these, I shall attempt a little preface or paraphrase upon this sermon of the beatitudes. 1 Observe the divinity in this sermon, which goes beyond all philosophy. The philosophers use to say that one contrary expels another; but here one contrary begets another. Poverty is wont to expel
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Cross References
Genesis 24:22
When the camels had finished drinking, the man took a gold ring weighing a half-shekel and two bracelets for her wrists weighing ten shekels in gold,

Job 2:11
Now when Job's three friends heard of all this adversity that had come upon him, they came each one from his own place, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite; and they made an appointment together to come to sympathize with him and comfort him.

Job 19:13
"He has removed my brothers far from me, And my acquaintances are completely estranged from me.

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